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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.

The Lost Son of Perdition, Part 4

Posted on October 31, 2020 by admin

For the scripture says to Pharaoh, Paul quoted (Table below), “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.”^[1] It occurred to me in the previous essay how much the larger section in which this quotation is found influences my thinking on the lost son of perdition. I want to begin to consider that here.

This section of Paul’s letter is ostensibly about Israel: For not all those who are descended from Israel are truly Israel, nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.”^[2] John the Baptist had warned, don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones!^[3]

The Gospel implications of this section are still evident, however, through this relatively transparent surface: it is not the children of the flesh who are the children of God; rather, the children of promise are counted as descendants.^[4] For all who are led by the Spirit of God are the sons of God,^[5] Paul had written previously. Now this is what I am saying, brothers and sisters, he had written elsewhere, Flesh and blood cannot inherit the kingdom of God…^[6]

In this section Paul, apostle to the Gentiles, worked through a deep emotional problem over what he saw with his own eyes:^[7] For I could wish that I myself were accursed—cut off from Christ—for the sake of my people, my fellow countrymen [Table], who are Israelites. To them belong the adoption as sons, the glory, the covenants, the giving of the law, the temple worship, and the promises. To them belong the patriarchs, and from them, by human descent, came the Christ, who is God over all, blessed forever! Amen.^[8]

And he worked through the more urgent theological issue his limited perspective had engendered: It is not as though the word of God had failed.^[9] The Holy Spirit’s solution to this issue was immediate and direct: God’s purpose in election (κατ᾿ ἐκλογὴν πρόθεσις τοῦ θεοῦ). God has his own reasons why (and when from our limited perspectives) He does what He does.

God’s purpose in election engendered its own issue which Paul addressed next. And here is where his quotation (Table below) from Exodus is found (Romans 9:14-18 NET):

What shall we say then? Is there injustice with God? Absolutely not! For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then, it does not depend on human desire or exertion, but on God who shows mercy [Table]. For the scripture says to Pharaoh: “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.” So then, God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.

Certainly, Paul addressed his concerns for Israel here. He made that explicit later: A partial hardening has happened to Israel until the full number of the Gentiles has come in.^[10] But the very nature of his concern for Israel allows the Gospel implications to show through. Now, I am so grateful that receiving the Gospel of the grace of God in Jesus Christ doesn’t depend on the uncertainty of human desire or exertion, but that wasn’t always true for me.

There was a time when I feared the idea that I should flee my “sure and certain” desire and exertion to have a righteousness of my own derived from the law, all the commands of the New Testament and Church doctrine for something as whimsical as the mercy of God and a righteousness from God that is in fact based on Christ’s faithfulness.^[11] Obviously, I didn’t understand it that clearly at the time. As I began to understand it I began to repent of my unbelief. Jeremiah wrote:

Masoretic Text		Septuagint
Lamentations 3:22-26 (Tanakh)	Lamentations 3:22-26 (NET)	Lamentations 3:22-26 (NETS)	Lamentations 3:22-26 (Elpenor English)
Surely HaShem’S mercies (חַֽסְדֵ֤י) are not consumed, surely His compassions fail not.	The Lord’s loyal kindness (checed, חסדי) never ceases; his compassions never end.	The mercies of the Lord are that we have not expired, that his compassion has not come to an end.	[It is] the mercies (ἐλέη) of the Lord, that he has not failed me, because his compassions are not exhausted. Pity [us], O Lord, early [every] month: for we are not brought to an end, because his compassions are not exhausted.
They are new every morning; great is Thy faithfulness.	They are fresh every morning; your faithfulness is abundant!	They are new in the early mornings; great is your faithfulness.	[They are] new every morning: great is thy faithfulness.
‘The HaShem is my portion’, saith my soul; ‘Therefore will I hope in Him.’	“My portion is the Lord,” I have said to myself, so I will put my hope in him.	“The Lord is my portion,” said my soul, “therefore I will wait for him.”	The Lord is my portion, says my soul; therefore will I wait for him.
HaShem is good unto them that wait for Him, to the soul that seeketh Him.	The Lord is good to those who trust in him, to the one who seeks him.	The Lord is good to those who wait for him, to the soul that will seek him.	The Lord is good to them that wait for him: the soul which shall seek him
It is good that a man should quietly wait for the salvation of HaShem.	It is good to wait patiently for deliverance from the Lord.	A good thing it is—and it will wait and be quiet for the salvation of the Lord.	[is] good, and shall wait for, and quietly expect salvation of the Lord.

And in answer to his deep emotional problem, Paul wrote: For God has consigned all people to disobedience so that he may show mercy to them all.^[12]

It is reasonable to assume here that the Greek words τοὺς πάντας (a plural form of πᾶς) translated all people are equivalent to the Greek words τοὺς πάντας translated them all. It is not reasonable to assume that he may show mercy to means “he might show mercy to.” Yes, ἐλεήσῃ is a form of ἐλεέω in the subjunctive mood.

The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances…However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.^[13]

The clause ἵνα τοὺς πάντας ἐλεήσῃ (so that he may show mercy to them all) is clearly the result of συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν (For God has consigned all people to disobedience).

It would have been misleading to have translated ἐλεήσῃ he will show mercy to. It is not in the future tense but the aorist. What is telling to me is that no one has translated it as “simple past tense,” he showed mercy to. Paul was not referencing Jesus’ crucifixion directly here.

John Gill seemed to have a firm grasp on Paul’s intent, coupled even with the earlier conclusion it does not depend on human desire or exertion, but on God who shows mercy, regarding those:

for whom [God] has mercy in store, and will bestow it on them; and in order to bring them to a sense of their need of it, and that he may the more illustriously display the riches of it, he leaves them for a while in a state of unbelief, and then by his Spirit thoroughly convinces them of it, and gives them faith to look to, and believe in, the mercy of our Lord Jesus Christ, unto eternal life.^[14]

God’s mercy, according to Mr. Gill however, was “not upon all the individuals of Jews and Gentiles,” but only “God’s elect among the Jews” and “God’s elect among the Gentiles” “for all are not concluded in, or convinced of the sin of unbelief, but only such who are eventually believers.”^[15] In other words, he understood τοὺς πάντας as God’s elect Jews and Gentiles: For God has consigned his elect to disobedience so that he may show mercy to his elect, e.g., so that his elect and only his elect will better recognize “the riches” of his mercy, some Jews and some Gentiles.

Some Jews believed Jesus already?^[16] How could the realization that some Jews would be shown mercy wean Paul from his wish that he were accursed—cut off from Christ—for the sake of his people, his fellow countrymen who are Israelites? Would Mr. Gill’s knowledge inspire Paul to eulogize (Romans 11:33-36 NET)?

Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how unfathomable his ways! For who has known the mind of the Lord, or who has been his counselor? Or who has first given to God that God needs to repay him? For from him and through him and to him are all things. To him be glory forever! Amen.

I could be wrong. Perhaps Paul wasn’t weaned from his desperate, aberrant to the point of sinful, concern for those God didn’t care enough to consign to disobedience, much less to show them any mercy. But it seems much less tortured to take τοὺς πάντας (literally: the all, plural, or in a common American Southern dialect: all y’all) at face value. What other Greek words could Paul or the Holy Spirit have chosen to actually mean all?

I found no other usage of τοὺς πάντας in the New Testament. Matthew, Mark, Luke, Paul, the writer of Hebrews and Jude used πάντας τοὺς x to limit πάντας in a variety of ways. (John had a different way of expressing all alive at a certain time.)

Reference	NET Parallel Greek	NET
Matthew 2:4	πάντας τοὺς ἀρχιερεῖς	all the chief priests
Matthew 2:16	πάντας τοὺς παῖδας	all the children
Matthew 8:16	πάντας τοὺς κακῶς	all who were sick
Matthew 14:35	πάντας τοὺς κακῶς	all their sick
Matthew 21:12	πάντας τοὺς πωλοῦντας	all those who were selling
Matthew 26:1	πάντας τοὺς λόγους	all these things
Mark 1:32	πάντας τοὺς κακῶς	all who were sick
Luke 5:9	πάντας τοὺς σὺν αὐτῷ	all who were with him
Luke 13:2	πάντας τοὺς Γαλιλαίους	all the other Galileans
Luke 13:4	πάντας τοὺς ἀνθρώπους	all the others
Luke 13:28	πάντας τοὺς προφήτας	all the prophets
Luke 21:35	πάντας τοὺς καθημένους	all who live (e.g., on a certain day)
Acts 5:5	πάντας τοὺς ἀκούοντας	all who heard
Acts 5:11	πάντας τοὺς ἀκούοντας	all who heard
Acts 9:14	πάντας τοὺς ἐπικαλουμένους	all who call on
Acts 10:38	πάντας τοὺς καταδυναστευομένους	all who were oppressed
Acts 10:44	πάντας τοὺς ἀκούοντας	all those who heard
Acts 18:2	πάντας τοὺς Ἰουδαίους	all the Jews
Acts 18:23	πάντας τοὺς μαθητάς	all the disciples
Acts 19:10	πάντας τοὺς κατοικοῦντας τὴν Ἀσίαν	all who lived in the province of Asia
Acts 26:29	πάντας τοὺς ἀκούοντας	all those who are listening
Acts 27:24	πάντας τοὺς πλέοντας μετὰ σοῦ	all who are sailing with you
Acts 28:30	πάντας τοὺς εἰσπορευομένους πρὸς αὐτόν	all who came to him
Romans 3:22	πάντας τοὺς πιστεύοντας	all who believe
Romans 10:12	πάντας τοὺς ἐπικαλουμένους	all who call on
1 Corinthias 15:25	πάντας τοὺς ἐχθροὺς	all his enemies
Ephesians 1:15	πάντας τοὺς ἁγίους	all the saints
Colossians 1:4	πάντας τοὺς ἁγίους	all the saints
1 Thessalonians 4:10	πάντας τοὺς ἀδελφοὺς	all the brothers and sisters
Philemon 1:5	πάντας τοὺς ἁγίους	all the saints
Hebrews 13:24	πάντας τοὺς ἡγουμένους	all your leaders
Hebrews 13:24	πάντας τοὺς ἁγίους	all the saints
Jude 1:25	πάντας τοὺς αἰῶνας	all eternity

I think a tendency to judge before the time those who reject any particular presentation of the Gospel, to condemn them prematurely to an eternity in the lake of fire, was evident in Mr. Gill’s analysis. Paul wrote (Romans 9:22 NET):

But what if God, willing to demonstrate his wrath (Romans 1:18-32) and to make known his power, has endured with much patience the objects of wrath prepared for destruction?

Mr. Gill commented:^[17]

so these are said to be “fitted for destruction”, that is, eternal damnation; not by God, for this does not respect God’s act of ordination to punishment; but by Satan, the god of this world, that blinds them, who works effectually in them, and leads them captive at his will; and by themselves, by their own wickedness, hardness of heart, and impenitence, do they treasure up to themselves wrath, against the day of wrath, so that their destruction is of themselves:

Paul didn’t write about “eternal damnation” here but the temporal effects of God having mercy on whom he chooses to have mercy, and (more directly to the point) hardening whom he chooses to harden, at the present time. His primary concern was God’s hardening (Isaiah 6:8-13) of Paul’s own people, his fellow countrymen, who are Israelites. And even after he described them as objects of wrath prepared for destruction, he wrote (Romans 10:1 NET Table):

Brothers and sisters, my heart’s desire and prayer to God on behalf of my fellow Israelites is for their salvation.

Tucked between the former statement and the latter he quoted two passages from the prophet Hosea (Romans 9:25, 26) which foreshadowed the glorious conclusion of this particular argument (Romans 11:11-32).

Masoretic Text		Septuagint
Hosea 2:23 (Tanakh)	Hosea 2:23 (NET)	Hosea 2:23 (NETS)	Hosea 2:25 (Elpenor English)
And I will sow her unto me in the earth; and I will have mercy (וְרִֽחַמְתִּ֖י) upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.	Then I will plant her as my own in the land. I will have pity (racham, ורחמתי) on ‘No Pity’ (Lo-Ruhamah). I will say to ‘Not My People’ (Lo-Ammi), ‘You are my people!’ And he will say, ‘You are my God!’”	and I will sow her for myself in the land. And I will have pity (ἐλεήσω) on Not Pitied, and I will say to Not My People, “You are my people,” and he shall say, “You are the Lord my God.”	And I will sow her to me on the earth; and will love (ἐλεήσω) her that was not loved, and will say to that which was not my people, Thou art my people; and they shall say, Thou art the Lord my God.

Masoretic Text		Septuagint
Hosea 1:10, 11 (Tanakh)	Hosea 1:10, 11 (NET)	Hosea 1:10, 11 (NETS)	Hosea 2:1, 2 (Elpenor English)
Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.	“However, in the future the number of the people of Israel will be like the sand of the sea that can be neither measured nor numbered. Although it was said to them, ‘You are not my people,’ it will be said to them, ‘You are children of the living God!’	And the number of the sons of Israel was like the sand of the sea, which shall not be measured nor numbered, and it shall be, in the place where it was said to them, “You are not my people,” they too shall be called, “sons of a living god.”	Yet the number of the children of Israel was as the sand of the sea, which shall not be measured nor numbered: and it shall come to pass, [that] in the place where it was said to them, Ye are not my people, even they shall be called the sons of the living God.
Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up (וְעָל֣וּ) out of (מִן) the land (הָאָ֑רֶץ): for great shall be the day of Jezreel.	Then the people of Judah and the people of Israel will be gathered together. They will appoint for themselves one leader, and will flourish (`alah, ועלו) in (min, מן) the land (‘erets, הארץ). Certainly, the day of Jezreel will be great!	And the sons of Ioudas and the sons of Israel shall be gathered together, and they shall set up for themselves one realm, and they shall go up (ἀναβήσονται) from (ἐκ) the (τῆς) land (γῆς), for great shall be the day of Jezrael.	And the children of Juda shall be gathered, and the children of Israel together, and shall appoint themselves one head, and shall come up (ἀναβήσονται) out of (ἐκ) the (τῆς) land (γῆς): for great [shall be] the day of Jezrael.

For the children of Judah and the children of Israel to be gathered together and then come up out of the earth (a likely non-Rationalist translation of both the Hebrew and the Greek) sounds like a gathering, not of this world, and a resurrection back into it: for great shall be the day of Jezreel (Ezekiel 37:11-14).

The Greek word translated destruction in the phrase prepared for destruction was ἀπώλειαν (a form of ἀπώλεια). The first two occurrences in the Septuagint follow.

Masoretic Text		Septuagint
Leviticus 5:21-24 (Tanakh)	Leviticus 6:2-5 (NET)	Leviticus 6:2-5 (NETS)	Leviticus 5:21-24 (Elpenor English)
If any one sin, and commit a trespass against HaShem, and deal falsely with his neighbour in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbour;	“When a person sins and commits a trespass against the Lord by deceiving his fellow citizen in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen,	If a soul sins and by overlooking disregards the commandments of the Lord and falsifies matters pertaining to his neighbor—in a deposit or regarding joint ownership or regarding plunder or did his neighbor some wrong	The soul which shall have sinned, and willfully overlooked the commandments of the Lord, and shall have dealt falsely in the affairs of his neighbour in the matter of a deposit, or concerning fellowship, or concerning plunder, or has in anything wronged his neighbour,
or have found that which was lost (אֲבֵדָ֛ה), and deal falsely therein, and swear to a lie; in any of all these that a man doeth, sinning therein;	or has found something lost (‘abedah, אבדה) and denies it and swears falsely concerning any one of the things that someone might do to sin—	or has found a loss (ἀπώλειαν) and lied about it—and he swears falsely about one of all which a man may do in order to sin by these,	or has found that which was lost (ἀπώλειαν), and shall have lied concerning it, and shall have sworn unjustly concerning [any] one of all the things, whatsoever a man may do, so as to sin hereby;
then it shall be, if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was deposited with him, or the lost thing (הָֽאֲבֵדָ֖ה) which he found,	when it happens that he sins and he is found guilty, then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, or the lost thing (‘abedah, האבדה) that he had found,	then it shall be whenever he sins and is in error and restores the booty which he seized or the injustice he committed or the deposit which was deposited with him or the loss (ἀπώλειαν) which he found	it shall come to pass, whensoever he shall have sinned, and transgressed, that he shall restore the plunder which he has seized, or [redress] the injury which he has committed, or restore the deposit which was entrusted to him, or the lost article (ἀπώλειαν) which he has found of any kind,
or any thing about which he hath sworn falsely, he shall even restore it in full, and shall add the fifth part more thereto; unto him to whom it appertaineth shall he give it, in the day of his being guilty.	or anything about which he swears falsely. He must restore it in full and add one-fifth to it; he must give it to its owner when he is found guilty.	because of every matter about that which he swore about unjustly, he shall also repay the capital itself, and he shall add to it one fifth. Whosesoever it is, he shall restore to him on the day he should be convicted.	about which he swore unjustly, he shall even restore it in full; and he shall add to it a fifth part besides; he shall restore it to him whose it is in the day in which he happens to be convicted.

The first occurrence of אֲבֵדָ֛ה (‘abedah) in Exodus 22:9 was similar, and was translated ἀπωλείας, another form of ἀπώλεια, in the Septuagint.

What many of Paul’s contemporaries lost was the opportunity to begin to live the life they will lead for all eternity in their then present, to be freed from their sinfulness, their anger and hatred and live a new life through the faithfulness of Jesus Christ, who prayed (John 17:3 NET):

Now this is eternal life—that they know you, the only true God, and Jesus Christ, whom you sent.

He became a human being so that they could have known Him and the only true God though Him. They could have experienced his love, his joy, his peace, his patience his kindness, his goodness, his faithfulness, his gentleness and his self-control^[18] like a fountain of water springing up in them to eternal life.^[19]

Lest it seem that I minimize the earthly consequence of this loss: everyone not led by the Holy Spirit is led by someone much less: less loving, less joyful, less peaceful, less patient, less kind, less good, less faithful, less gentle, less self-controlled, less wise, less knowledgeable, less truthful and less true. Ten to fifteen years after Paul wrote his letter to Roman believers, those of his fellow countrymen who did not heed Jesus’ warning (Luke 21:20-24) were led by religious zealots who made catastrophic political and military blunders, hoping apparently that the God whose salvation they had rejected would help them somehow establish their own. All who remained in Jerusalem suffered horrifically under their leadership.

Paul, however, found comfort in the Holy Spirit, not in human desire or exertion, but in the irrevocable (ἀμεταμέλητα, a form of ἀμεταμέλητος) gifts and…call of God.^[20]

A table comparing Paul’s quotation from Exodus and the Septuagint follows.

Romans 9:17b (NET parallel Greek)	Exodus 9:16 (Septuagint BLB)	Exodus 9:16 (Septuagint Elpenor)
ὅτι εἰς αὐτὸ τοῦτο ἐξήγειρα σε ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμιν μου καὶ ὅπως διαγγελῇ τὸ ὄνομα μου ἐν πάσῃ τῇ γῇ	καὶ ἕνεκεν τούτου διετηρήθης ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ	καὶ ἕνεκεν τούτου διετηρήθης, ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ
Romans 9:17b (NET)	Exodus 9:16 (NETS)	Exodus 9:16 (English Elpenor)
For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.	And for this reason you have been spared in order that I might display in you my power and in order that my name might be proclaimed in all the land.	And for this purpose hast thou been preserved, that I might display in thee my strength, and that my name might be published in all the earth.

A table comparing Paul’s quotation from Genesis and the Septuagint follows.

Romans 9:7b (NET parallel Greek)	Genesis 21:12b (Septuagint BLB)	Genesis 21:12b (Septuagint Elpenor)
ἐν Ἰσαὰκ κληθήσεται σοι σπέρμα	ἐν Ισαακ κληθήσεταί σοι σπέρμα	ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα
Romans 9:7b (NET)	Genesis 21:12b (NETS)	Genesis 21:12b (English Elpenor)
“through Isaac will your descendants be counted.”	in Isaak offspring shall be named for you.	in Isaac shall thy seed be called.

I tend to see the following as an allusion to Hosea from the Septuagint.

Romans 9:25b (NET parallel Greek)	Hosea 2:23 (Septuagint BLB)	Hosea 2:25 (Septuagint Elpenor)
καλέσω τὸν οὐ λαόν μου λαόν μου καὶ τὴν οὐκ ἠγαπημένην ἠγαπημένην	ἐλεήσω τὴν Οὐκ-ἠλεημένην καὶ ἐρῶ τῷ Οὐ-λαῷ-μου λαός μου εἶ σύ	ἐλεήσω τὴν Οὐκ-ἠλεημένην καὶ ἐρῶ τῷ Οὐ-λαῷ-μου· λαός μου εἰ σύ
Romans 9:25b (NET)	Hosea 2:23 (NETS)	Hosea 2:25 (English Elpenor)
“I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ‘My beloved.’”	I will have pity on Not Pitied, and I will say to Not My People, “You are my people,”	[I] will love her that was not loved, and will say to that which was not my people, Thou art my people

The following is a more direct quotation from Hosea in the Septuagint.

Romans 9:26 (NET parallel Greek)	Hosea 1:10 (Septuagint BLB)	Hosea 2:1 (Septuagint Elpenor)
καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη \|αὐτοῖς\|· οὐ λαός μου ὑμεῖς, ἐκεῖ κληθήσονται υἱοὶ θεοῦ ζῶντος.	καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη αὐτοῗς οὐ λαός μου ὑμεῗς ἐκεῗ κληθήσονται υἱοὶ θεοῦ ζῶντος	καὶ ἔσται ἐν τῷ τόπῳ, οὗ ἐρρέθη αὐτοῖς· οὐ λαός μου ὑμεῖς, κληθήσονται καὶ αὐτοὶ υἱοὶ Θεοῦ ζῶντος
Romans 9:26 (NET)	Hosea 1:10 (NETS)	Hosea 2:1 (English Elpenor)
“And in the very place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God.’”	and it shall be, in the place where it was said to them, “You are not my people,” they too shall be called, “sons of a living god.”	and it shall come to pass, [that] in the place where it was said to them, Ye are not my people, even they shall be called the sons of the living God.

Tables comparing Genesis 21:12; Lamentations 3:22; 3:23; 3:24; 3:25; 3:26; Hosea 2:23 (2:25); 1:10; 1:11; Leviticus 6:2 (5:21); 6:3 (5:22); 6:4 (5:23) and 6:5 (5:24) in the Tanakh, KJV and NET, and Genesis 21:12; Lamentations 3:22; 3:23; 3:24; 3:25; 3:26; Hosea 2:23 (2:25); 1:10 (2:1); 1:11 (2:2); Leviticus 6:2 (5:21); 6:3 (5:22); 6:4 (5:23) and 6:5 (5:24) in the Septuagint (BLB and Elpenor) follow.

Genesis 21:12 (Tanakh)	Genesis 21:12 (KJV)	Genesis 21:12 (NET)
And G-d said unto Abraham: ‘Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall seed be called to thee.	And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.	But God said to Abraham, “Do not be upset about the boy or your slave wife. Do all that Sarah is telling you because through Isaac your descendants will be counted.

Genesis 21:12 (Septuagint BLB)	Genesis 21:12 (Septuagint Elpenor)
εἶπεν δὲ ὁ θεὸς τῷ Αβρααμ μὴ σκληρὸν ἔστω τὸ ῥῆμα ἐναντίον σου περὶ τοῦ παιδίου καὶ περὶ τῆς παιδίσκης πάντα ὅσα ἐὰν εἴπῃ σοι Σαρρα ἄκουε τῆς φωνῆς αὐτῆς ὅτι ἐν Ισαακ κληθήσεταί σοι σπέρμα	εἶπε δὲ ὁ Θεὸς τῷ ῾Αβραάμ· μὴ σκληρὸν ἔστω ἐναντίον σου περὶ τοῦ παιδίου καὶ περὶ τῆς παιδίσκης· πάντα ἂν ὅσα εἴπῃ σοι Σάρρα, ἄκουε τῆς φωνῆς αὐτῆς, ὅτι ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα
Genesis 21:12 (NETS)	Genesis 21:12 (English Elpenor)
But God said to Abraham, “Do not let the matter be hard in your sight on account of the child and on account of the slave-girl; whatever Sarra says to you, obey her voice, for in Isaak offspring shall be named for you.	But God said to Abraam, Let it not be hard before thee concerning the child, and concerning the bondwoman; in all things whatsoever Sarrha shall say to thee, hear her voice, for in Isaac shall thy seed be called.

Lamentations 3:22 (Tanakh)	Lamentations 3:22 (KJV)	Lamentations 3:22 (NET)
Surely HaShem’S mercies are not consumed, surely His compassions fail not.	It is of the LORD’S mercies that we are not consumed, because his compassions fail not.	The Lord’s loyal kindness never ceases; his compassions never end.

Lamentations 3:22 (Septuagint BLB)	Lamentations 3:22 (Septuagint Elpenor)
N/A	Τὰ ἐλέη Κυρίου, ὅτι οὐκ ἐξέλιπέμε, ὅτι οὐσυνετελέσθησαν οἱ οἰκτιρμοὶ αὐτοῦ· μῆνας εἰς τὰς πρωΐας ἐλέησον, Κύριε, ὅτι οὐ συνετελέσθημεν, ὅτι οὐ συνετελέσθησαν οἱ οἰκτιρμοὶ αὐτοῦ
Lamentations 3:22 (NETS)	Lamentations 3:22 (English Elpenor)
The mercies of the Lord are that we have not expired, that his compassion has not come to an end.	[It is] the mercies of the Lord, that he has not failed me, because his compassions are not exhausted. Pity [us], O Lord, early [every] month: for we are not brought to an end, because his compassions are not exhausted.

Lamentations 3:23 (Tanakh)	Lamentations 3:23 (KJV)	Lamentations 3:23 (NET)
They are new every morning; great is Thy faithfulness.	They are new every morning; great is thy faithfulness.	They are fresh every morning; your faithfulness is abundant!

Lamentations 3:23 (Septuagint BLB)	Lamentations 3:23 (Septuagint Elpenor)
N/A	καινὰ εἰς τὰς πρωΐας, πολλὴ ἡ πίστις σου
Lamentations 3:23 (NETS)	Lamentations 3:23 (English Elpenor)
They are new in the early mornings; great is your faithfulness.	[They are] new every morning: great is thy faithfulness.

Lamentations 3:24 (Tanakh)	Lamentations 3:24 (KJV)	Lamentations 3:24 (NET)
‘The HaShem is my portion’, saith my soul; ‘Therefore will I hope in Him.’	The LORD is my portion, saith my soul; therefore will I hope in him.	“My portion is the Lord,” I have said to myself, so I will put my hope in him.

Lamentations 3:24 (Septuagint BLB)	Lamentations 3:24 (Septuagint Elpenor)
N/A	μερίς μου Κύριος, εἶπεν ἡ ψυχή μου· διὰ τοῦτο ὑπομενῶ αὐτῷ
Lamentations 3:24 (NETS)	Lamentations 3:24 (English Elpenor)
“The Lord is my portion,” said my soul, “therefore I will wait for him.”	The Lord is my portion, says my soul; therefore will I wait for him.

Lamentations 3:25 (Tanakh)	Lamentations 3:25 (KJV)	Lamentations 3:25 (NET)
HaShem is good unto them that wait for Him, to the soul that seeketh Him.	The LORD is good unto them that wait for him, to the soul that seeketh him.	The Lord is good to those who trust in him, to the one who seeks him.

Lamentations 3:25 (Septuagint BLB)	Lamentations 3:25 (Septuagint Elpenor)
ἀγαθὸς κύριος τοῗς ὑπομένουσιν αὐτόν ψυχῇ ἣ ζητήσει αὐτὸν ἀγαθὸν	᾿Αγαθὸς Κύριος τοῖς ὑπομένουσιν αὐτόν, ψυχὴ ἣ ζητήσει αὐτὸν ἀγαθὸν
Lamentations 3:25, 26a (NETS)	Lamentations 3:25, 26a (English Elpenor)
The Lord is good to those who wait for him, to the soul that will seek him. A good thing it is—	The Lord is good to them that wait for him: the soul which shall seek him (26) [is] good,

Lamentations 3:26 (Tanakh)	Lamentations 3:26 (KJV)	Lamentations 3:26 (NET)
It is good that a man should quietly wait for the salvation of HaShem.	It is good that a man should both hope and quietly wait for the salvation of the LORD.	It is good to wait patiently for deliverance from the Lord.

Lamentations 3:26 (Septuagint BLB)	Lamentations 3:26 (Septuagint Elpenor)
καὶ ὑπομενεῗ καὶ ἡσυχάσει εἰς τὸ σωτήριον κυρίου	καὶ ὑπομενεῖ καὶ ἡσυχάσει εἰς τὸ σωτήριον Κυρίου
Lamentations 3:26b (NETS)	Lamentations 3:26b (English Elpenor)
and it will wait and be quiet for the salvation of the Lord.	and shall wait for, and quietly expect salvation of the Lord.

Hosea 2:23 (Tanakh)	Hosea 2:23 (KJV)	Hosea 2:23 (NET)
And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.	And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.	Then I will plant her as my own in the land. I will have pity on ‘No Pity’ (Lo-Ruhamah). I will say to ‘Not My People’ (Lo-Ammi), ‘You are my people!’ And he will say, ‘You are my God!’”

Hosea 2:23 (Septuagint BLB)	Hosea 2:25 (Septuagint Elpenor)
καὶ σπερῶ αὐτὴν ἐμαυτῷ ἐπὶ τῆς γῆς καὶ ἐλεήσω τὴν Οὐκ-ἠλεημένην καὶ ἐρῶ τῷ Οὐ-λαῷ-μου λαός μου εἶ σύ καὶ αὐτὸς ἐρεῗ κύριος ὁ θεός μου εἶ σύ	καὶ σπερῶ αὐτὴν ἐμαυτῷ ἐπὶ τῆς γῆς καὶ ἐλεήσω τὴν Οὐκ-ἠλεημένην καὶ ἐρῶ τῷ Οὐ-λαῷ-μου· λαός μου εἰ σύ, καὶ αὐτὸς ἐρεῖ· Κύριος ὁ Θεός μου εἶ σύ
Hosea 2:23 (NETS)	Hosea 2:25 (English Elpenor)
and I will sow her for myself in the land. And I will have pity on Not Pitied, and I will say to Not My People, “You are my people,” and he shall say, “You are the Lord my God.”	And I will sow her to me on the earth; and will love her that was not loved, and will say to that which was not my people, Thou art my people; and they shall say, Thou art the Lord my God.

Hosea 1:10 (Tanakh)	Hosea 1:10 (KJV)	Hosea 1:10 (NET)
Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.	Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.	“However, in the future the number of the people of Israel will be like the sand of the sea that can be neither measured nor numbered. Although it was said to them, ‘You are not my people,’ it will be said to them, ‘You are children of the living God!’

Hosea 1:10 (Septuagint BLB)	Hosea 2:1 (Septuagint Elpenor)
καὶ ἦν ὁ ἀριθμὸς τῶν υἱῶν Ισραηλ ὡς ἡ ἄμμος τῆς θαλάσσης ἣ οὐκ ἐκμετρηθήσεται οὐδὲ ἐξαριθμηθήσεται καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη αὐτοῗς οὐ λαός μου ὑμεῗς ἐκεῗ κληθήσονται υἱοὶ θεοῦ ζῶντος	ΚΑΙ ἦν ὁ ἀριθμὸς τῶν υἱῶν ᾿Ισραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, ἣ οὐκ ἐκμετρηθήσεται οὐδὲ ἐξαριθμηθήσεται. καὶ ἔσται ἐν τῷ τόπῳ, οὗ ἐρρέθη αὐτοῖς· οὐ λαός μου ὑμεῖς, κληθήσονται καὶ αὐτοὶ υἱοὶ Θεοῦ ζῶντος
Hosea 1:10 (NETS)	Hosea 2:1 (English Elpenor)
And the number of the sons of Israel was like the sand of the sea, which shall not be measured nor numbered, and it shall be, in the place where it was said to them, “You are not my people,” they too shall be called, “sons of a living god.”	Yet the number of the children of Israel was as the sand of the sea, which shall not be measured nor numbered: and it shall come to pass, [that] in the place where it was said to them, Ye are not my people, even they shall be called the sons of the living God.

Hosea 1:11 (Tanakh)	Hosea 1:11 (KJV)	Hosea 1:11 (NET)
Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel.	Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel.	Then the people of Judah and the people of Israel will be gathered together. They will appoint for themselves one leader, and will flourish in the land. Certainly, the day of Jezreel will be great!

Hosea 1:11 (Septuagint BLB)	Hosea 2:2 (Septuagint Elpenor)
καὶ συναχθήσονται οἱ υἱοὶ Ιουδα καὶ οἱ υἱοὶ Ισραηλ ἐπὶ τὸ αὐτὸ καὶ θήσονται ἑαυτοῗς ἀρχὴν μίαν καὶ ἀναβήσονται ἐκ τῆς γῆς ὅτι μεγάλη ἡ ἡμέρα τοῦ Ιεζραελ	καὶ συναχθήσονται υἱοὶ ᾿Ιούδα καὶ οἱ υἱοὶ ᾿Ισραὴλ ἐπὶ τὸ αὐτὸ καὶ θήσονται ἑαυτοῖς ἀρχὴν μίαν καὶ ἀναβήσονται ἐκ τῆς γῆς, ὅτι μεγάλη ἡ ἡμέρα τοῦ ᾿Ιεζραέλ
Hosea 1:11 (NETS)	Hosea 2:2 (English Elpenor)
And the sons of Ioudas and the sons of Israel shall be gathered together, and they shall set up for themselves one realm, and they shall go up from the land, for great shall be the day of Jezrael.	And the children of Juda shall be gathered, and the children of Israel together, and shall appoint themselves one head, and shall come up out of the land: for great [shall be] the day of Jezrael.

Leviticus 5:21 (Tanakh)	Leviticus 6:2 (KJV)	Leviticus 6:2 (NET)
If any one sin, and commit a trespass against HaShem, and deal falsely with his neighbour in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbour;	If a soul sin, and commit a trespass against the LORD, and lie unto his neighbour in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbour;	“When a person sins and commits a trespass against the Lord by deceiving his fellow citizen in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen,

Leviticus 6:2 (Septuagint BLB)	Leviticus 5:21 (Septuagint Elpenor)
ψυχὴ ἐὰν ἁμάρτῃ καὶ παριδὼν παρίδῃ τὰς ἐντολὰς κυρίου καὶ ψεύσηται τὰ πρὸς τὸν πλησίον ἐν παραθήκῃ ἢ περὶ κοινωνίας ἢ περὶ ἁρπαγῆς ἢ ἠδίκησέν τι τὸν πλησίον	ψυχὴ ἣ ἐὰν ἁμάρτῃ καὶ παριδὼν παρίδῃ τὰς ἐντολὰς Κυρίου καὶ ψεύσηται τὰ πρὸς τὸν πλησίον ἐν παραθήκῃ ἢ περὶ κοινωνίας ἢ περὶ ἁρπαγῆς ἢ ἠδίκησέ τι τὸν πλησίον
Leviticus 6:2 (NETS)	Leviticus 5:21 (English Elpenor)
If a soul sins and by overlooking disregards the commandments of the Lord and falsifies matters pertaining to his neighbor—in a deposit or regarding joint ownership or regarding plunder or did his neighbor some wrong	The soul which shall have sinned, and willfully overlooked the commandments of the Lord, and shall have dealt falsely in the affairs of his neighbour in the matter of a deposit, or concerning fellowship, or concerning plunder, or has in anything wronged his neighbour,

Leviticus 5:22 (Tanakh)	Leviticus 6:3 (KJV)	Leviticus 6:3 (NET)
or have found that which was lost, and deal falsely therein, and swear to a lie; in any of all these that a man doeth, sinning therein;	Or have found that which was lost, and lieth concerning it, and sweareth falsely; in any of all these that a man doeth, sinning therein:	or has found something lost and denies it and swears falsely concerning any one of the things that someone might do to sin—

Leviticus 6:3 (Septuagint BLB)	Leviticus 5:22 (Septuagint Elpenor)
ἢ εὗρεν ἀπώλειαν καὶ ψεύσηται περὶ αὐτῆς καὶ ὀμόσῃ ἀδίκως περὶ ἑνὸς ἀπὸ πάντων ὧν ἐὰν ποιήσῃ ὁ ἄνθρωπος ὥστε ἁμαρτεῗν ἐν τούτοις	ἢ εὗρεν ἀπώλειαν καὶ ψεύσηται περὶ αὐτῆς καὶ ὀμόσῃ ἀδίκως περὶ ἑνὸς ἀπὸ πάντων, ὧν ἐὰν ποιήσῃ ὁ ἄνθρωπος, ὥστε ἁμαρτεῖν ἐν τούτοις
Leviticus 6:3 (NETS)	Leviticus 5:22 (English Elpenor)
or has found a loss and lied about it—and he swears falsely about one of all which a man may do in order to sin by these,	or has found that which was lost, and shall have lied concerning it, and shall have sworn unjustly concerning [any] one of all the things, whatsoever a man may do, so as to sin hereby;

Leviticus 5:23 (Tanakh)	Leviticus 6:4 (KJV)	Leviticus 6:4 (NET)
then it shall be, if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was deposited with him, or the lost thing which he found,	Then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found,	when it happens that he sins and he is found guilty, then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, or the lost thing that he had found,

Leviticus 6:4 (Septuagint BLB)	Leviticus 5:23 (Septuagint Elpenor)
καὶ ἔσται ἡνίκα ἐὰν ἁμάρτῃ καὶ πλημμελήσῃ καὶ ἀποδῷ τὸ ἅρπαγμα ὃ ἥρπασεν ἢ τὸ ἀδίκημα ὃ ἠδίκησεν ἢ τὴν παραθήκην ἥτις παρετέθη αὐτῷ ἢ τὴν ἀπώλειαν ἣν εὗρεν	καὶ ἔσται ἡνίκα ἐὰν ἁμάρτῃ καὶ πλημμελήσῃ, καὶ ἀποδῷ τὸ ἅρπαγμα, ὃ ἥρπασεν, ἢ τὸ ἀδίκημα, ὃ ἠδίκησεν, ἢ τὴν παραθήκην, ἥτις παρετέθη αὐτῷ, ἢ τὴν ἀπώλειαν, ἣν εὗρεν
Leviticus 6:4 (NETS)	Leviticus 5:23 (English Elpenor)
then it shall be whenever he sins and is in error and restores the booty which he seized or the injustice he committed or the deposit which was deposited with him or the loss which he found	it shall come to pass, whensoever he shall have sinned, and transgressed, that he shall restore the plunder which he has seized, or [redress] the injury which he has committed, or restore the deposit which was entrusted to him, or the lost article which he has found of any kind,

Leviticus 5:24 (Tanakh)	Leviticus 6:5 (KJV)	Leviticus 6:5 (NET)
or any thing about which he hath sworn falsely, he shall even restore it in full, and shall add the fifth part more thereto; unto him to whom it appertaineth shall he give it, in the day of his being guilty.	Or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass offering.	or anything about which he swears falsely. He must restore it in full and add one-fifth to it; he must give it to its owner when he is found guilty.

Leviticus 6:5 (Septuagint BLB)	Leviticus 5:24 (Septuagint Elpenor)
ἀπὸ παντὸς πράγματος οὗ ὤμοσεν περὶ αὐτοῦ ἀδίκως καὶ ἀποτείσει αὐτὸ τὸ κεφάλαιον καὶ τὸ πέμπτον προσθήσει ἐπ᾽ αὐτό τίνος ἐστίν αὐτῷ ἀποδώσει ᾗ ἡμέρᾳ ἐλεγχθῇ	ἀπὸ παντὸς πράγματος, οὗ ὤμοσε περὶ αὐτοῦ ἀδίκως, καὶ ἀποτίσει αὐτὸ τὸ κεφάλαιον καὶ τὸ ἐπίπεμπτον προσθήσει ἐπ᾿ αὐτό· τίνος ἐστίν, αὐτῷ ἀποδώσει ᾗ ἡμέρᾳ ἐλεγχθῇ
Leviticus 6:5 (NETS)	Leviticus 5:24 (English Elpenor)
because of every matter about that which he swore about unjustly, he shall also repay the capital itself, and he shall add to it one fifth. Whosesoever it is, he shall restore to him on the day he should be convicted.	about which he swore unjustly, he shall even restore it in full; and he shall add to it a fifth part besides; he shall restore it to him whose it is in the day in which he happens to be convicted.

The Lost Son of Perdition, Part 5

Back to Isaiah 53:10-12, Part 3

Back to Patterns of Evidence: Exodus

Back to Romans, Part 18

Back to Romans, Part 21

Back to Peter’s Third Gospel Proclamation

Back to Christianity, Part 1

Back to Nothing True, Part 3

Back to Who Am I? Part 14

^[1] Romans 9:17 (NET)

^[2] Romans 9:6, 7 (NET)

^[3] Matthew 3:9 (NET)

^[4] Romans 9:8b (NET)

^[5] Romans 8:14 (NET)

^[6] 1 Corinthians 15:50 (NET) Table

^[7] Acts 13:44-52; 14:1-6; 14:19, 20; Acts 17:1-5; 18:5, 6; 18:12-17 and 19:8, 9

^[8] Romans 9:3-5 (NET)

^[9] Romans 9:6a (NET)

^[10] Romans 11:25b (NET) Table

^[11] Philippians 3:9b (NET)

^[12] Romans 11:32 (NET)

^[13] “Greek Verbs (Shorter Definitions),” Verbal Moods

^[14] John Gill’s Exposition of the Bible, Romans 11:32

^[15] ibid.

^[16] Acts 13:42, 43; 14:1; Acts 17:4; 18:8; and 19:1-7

^[17] John Gill’s Exposition of the Bible, Romans 9:22

^[18] Galatians 5:22, 23a

^[19] John 4:14b (NET) Table

^[20] Romans 11:29 (NET)

The Lost Son of Perdition, Part 3

Posted on October 25, 2020 by admin

Then [Jesus] dipped the piece of bread in the dish and gave it to Judas Iscariot, Simon’s son [Table]. And after Judas took the piece of bread, Satan entered into him. Jesus said to him, “What you are about to do, do quickly.”^[1]

Jesus’ instruction sounds so strange. Alexander MacLaren wrote of his words, “I hear in them, first, the voice of despairing love abandoning the conflict.”^[2]

If I have rightly construed the meaning of the incident, this is the plain meaning of it. And you will observe that the Revised Version, more accurately and closely rendering the words of our text, begins with a ‘Therefore.’ ‘Therefore said Jesus unto him,’ because the die was cast; because the will of Judas had conclusively welcomed Satan, and conclusively rejected Christ; therefore, knowing that remonstrance was vain, knowing that the deed was, in effect, done, Jesus Christ, that Incarnate Charity which ‘believeth all things, and hopeth all things,’ abandoned the man to himself, and said, ‘There, then, if thou wilt thou must. I have done all I can; my last arrow is shot, and it has missed the target. That then doest, do quickly.’

I, too, want more emotional conflict in this scene. But John’s Gospel narrative continued (John 13:28, 29 NET):

Now none of those present at the table understood why Jesus said this to Judas. Some thought that because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, or to give something to the poor.

Nothing of the high drama Mr. MacLaren and I crave was evident to others present at the time. In fact, John, who was privy (John 13:23-26) to this exchange, didn’t write any drama into the scene, certainly not that Jesus had lost a contest of wills to Judas Iscariot or Satan and was abandoning the field. On the contrary, the Greek word translated do in the phrase do quickly was ποίησον, an imperative form of ποιέω. In John’s Gospel narrative Jesus commanded Judas Iscariot, What you are about to do, do quickly, and Judas (and Satan apparently) obeyed Him (John 13:30a NET):

Judas took the piece of bread and went out immediately.^[3]

Did Jesus just absolve Judas Iscariot of his betrayal? Mr. MacLaren’s description of Jesus as the “Incarnate Charity” caught my ear. Should he have paid more heed to the fact that Charity never faileth (NET: ends)?^[4]

David’s son Absalom hated his half brother Amnon ever since Amnon had raped Absalom’s sister (2 Samuel 13:1-22). Two years later…Absalom instructed his servants, “Look! When Amnon is drunk and I say to you, ‘Strike Amnon down,’ kill him then and there. Don’t fear! Is it not I who have given you these instructions? Be strong and courageous!” So Absalom’s servants did to Amnon exactly what Absalom had instructed.^[5] It is taken for granted here that Absalom killed Amnon rather than the unnamed servants who carried out his command.

When David got the clever idea to kill Uriah the Hittite by commanding Joab to station him at the front in the thick of the battle and then withdraw from him so he will be cut down and killed,^[6] יהוה (Yehovah) sent Nathan the Prophet to David (2 Samuel 12:1a), not to Joab who had carried out the command. Nathan said to David (2 Samuel 12:9 NET [Table]):

Why have you shown contempt for the Lord’s (Yehovah, יהוה) decrees by doing evil in my sight? You have struck down Uriah the Hittite with the sword and you have taken his wife to be your own wife! You have killed him with the sword of the Ammonites.

Jesus was intent on fulfilling the Scriptures. It shouldn’t surprise me that He would take ultimate responsibility for Judas’ betrayal. I think the tendency to judge Judas before the time, to condemn him prematurely to an eternity in the lake of fire, makes it more difficult to see or believe Jesus’ intervention here.

So I’ll begin the longer task of studying the Greek words, starting with ἀπώλετο (a form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω), translated lost in Jesus’ prayer: Not one of them was lost except the one destined for destruction, so that the scripture could be fulfilled.^[7]

The first two occurrences of ἀπώλετο in the Septuagint are found in the book of Job. I had planned to skip them because this book is tricky. For the most part the advice Eliphaz, Bildad and Zophar gave Job seemed alright to my religious mind. Yehovah disagreed.

Masoretic Text		Septuagint
Job 42:7b (Tanakh)	Job 42:7b (NET)	Job 42:7b (NETS)	Job 42:7b (Elpenor English)
the LORD (יְהֹוָה֜) said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.	he (Yehovah, יהוה) said to Eliphaz the Temanite, “My anger is stirred up against you and your two friends, because you have not spoken about me what is right, as my servant Job has.	the Lord said to Eliphaz the Thaimanite, “You have sinned, and your two friends, for you have spoken nothing true in my presence, as has my attendant Iob.	the Lord said to Eliphaz the Thaemanite, Thou hast sinned, and thy two friends: for ye have not said anything true before me, as my servant Job [has].

In one day Job heard that his five hundred yoke of oxen and five hundred female donkeys had been stolen. The servants who attended them were killed (Job 1:13-15). His seven thousand sheep and their attendants were burned up in a lightning strike (Job 1:16). His three thousand camels were stolen and their attendants were also killed (Job 1:17). His seven sons and three daughters, eating and drinking together in one house, died when a windstorm brought the house down on them (Job 1:18, 19). Later Job was afflicted with oozing sores (Job 2:7, 8).

Eliphaz, one of the three who came to comfort Job (Job 2:11-13), after seven days and seven nights of sitting silently with him, spoke in answer to Job’s longing for death (Job 3).

Masoretic Text		Septuagint
Job 4:7 (Tanakh)	Job 4:7 (NET)	Job 4:7 (NETS)	Job 4:7 (Elpenor English)
Remember, I pray thee, who ever perished (אָבָ֑ד), being innocent? or where were the righteous cut off (נִכְחָֽדוּ)?	Call to mind now: Who, being innocent, ever perished (ʼâbad, אבד)? And where were upright people ever destroyed (kâchad, נכחדו)?	“Think now, who, being pure, perished (ἀπώλετο), or when did the true perish (ἀπώλοντο) root and all?	Remember then who has perished (ἀπώλετο), being pure? or when were the true-hearted utterly destroyed (ἀπώλοντο)?

His words seem fairly typical of the way the religious mind rationalizes the misfortune of others. To say them out loud to Job’s face is less typical but not unheard of. Though the first half of Job 4:12 is missing from the Masoretic text, the Septuagint puts a fine point on the thrust of Eliphaz’s discourse: But if there had been any truth in thy words, none of these evils would have befallen thee.^[8] The reader of the book of Job knows, however, that all of these evils fell upon Job precisely because he was perfect and upright, and one that feared God, and eschewed evil.^[9]

Job was not dead. He was not burning in a lake of fire for all eternity. He had lost his family, his servants, his possessions, his health and his desire to live. The Hebrew word translated perished was אָבָ֑ד (ʼâbad).

The definition from Strong’s Concordance reads: “to wander away, i.e. lose oneself; by implication to perish (causative, destroy).” The Gesenius’ Hebrew-Chaldee Lexicon reads: “to be lost, to lose oneself, to wander…especially used of a lost and wandering sheep…” This helps considerably.

This word describes the one who wanders away from God, not away from the flock necessarily. A herd mentality is portrayed as a negative example in Scripture. The Bible is a collection of stories about clans and entire nations that wandered away from God interspersed with stories of individuals who pursued Him and followed where He led. The first occurrence of אָבַד (ʼâbad) follows here.

Masoretic Text		Septuagint
Exodus 10:7 (Tanakh)	Exodus 10:7 (NET)	Exodus 10:7 (NETS)	Exodus 10:7 (Elpenor English)
And Pharaoh’s servants said unto him: ‘How long shall this man be a snare unto us? let the men go, that they may serve HaShem their G-d, knowest thou not yet that Egypt is destroyed (אָֽבְדָ֖ה)?’	Pharaoh’s servants said to him, “How long will this man be a menace to us? Release the people so that they may serve the Lord their God. Do you not know that Egypt is destroyed (ʼâbad, אבדה)?”	Then the attendants of Pharao say to him, “For how long will this be a stumbling-block for us? Send away the people so that they may serve the Lord their God. Or do you wish to know that Egypt lies in ruins (ἀπόλωλεν)?”	And the servants of Pharao say to him, How long shall this be a snare to us? send away the men, that they may serve their God; wilt thou know that Egypt is destroyed (ἀπόλωλεν)?

Again, though אָֽבְדָ֖ה (ʼâbad) was translated is destroyed the narrative clearly explained what the Egyptians had lost. They lost readily accessible fresh water and fish for seven days when the waters were turned to blood (Exodus 7:14-25). They lost their comfort and peace to an invasion of frogs for a time (Exodus 8:1-15), then to gnats (Exodus 8:16-19) and finally to swarms of flies (Exodus 8:20-32). They lost livestock, horses, donkeys, camels, herds and flocks to disease (Exodus 9:1-7), people’s health and comfort to boils (Exodus 9:8-12) and then some lost people, livestock, barley and flax to hail damage (Exodus 9:18-32). Others saved their people and livestock.

This distinction among the Egyptians was stated explicitly (Exodus 9:20, 21 NET):

Those of Pharaoh’s servants who feared the Lord’s message hurried to bring their servants and livestock into the houses, but those who did not take the Lord’s message seriously left their servants and their cattle in the field.

Though it seems a bit odd to think of Egyptians as having wandered away from יהוה (Yehovah), He has an entirely different perspective than my history teachers had.

Masoretic Text		Septuagint
Exodus 9:14-16 (Tanakh) [Tableb]	Exodus 9:14-16 (NET)	Exodus 9:14-16 (NETS)	Exodus 9:14-16 (Elpenor English)
For I will this time send all My plagues upon thy person, and upon thy servants, and upon thy people; that thou mayest know that there is none like Me in all the earth.	For this time I will send all my plagues on your very self and on your servants and your people, so that you may know that there is no one like me in all the earth.	For at the present time I am sending out all my encounters into the heart of you and your attendants and your people so that you may know that there is no other like me in all the land.	For this time I will send all my plagues on your very self and on your servants and your people, so that you may know that there is no one like me in all the earth.
Surely now I had put forth My hand, and smitten thee and thy people with pestilence, and thou hadst been cut off (וַתִּכָּחֵ֖ד) from the earth.	For by now I could have stretched out my hand and struck you and your people with plague, and you would have been destroyed (kachad, ותכחד) from the earth.	For if now I sent my hand, I would strike you and your people with death, and you would be destroyed (ἐκτριβήσῃ) from the land.	For now I will stretch forth my hand and smite thee and kill thy people, and thou shalt be consumed (ἐκτριβήσῃ) from off the earth.
But in very deed for this cause have I made thee to stand, to show thee My power, and that My name may be declared throughout all the earth.	But for this purpose I have caused you to stand: to show you my strength, and so that my name may be declared in all the earth.	And for this reason you have been spared in order that I might display in you my power and in order that my name might be proclaimed in all the land.	And for this purpose hast thou been preserved, that I might display in thee my strength, and that my name might be published in all the earth.

Here the possibility of a more complete destruction was וַתִּכָּחֵ֖ד (kachad) in Hebrew and the rabbis chose ἐκτριβήσῃ (a form of ἐκτρίβω) in the Septuagint. In the table above נִכְחָֽדוּ (kachad) occurred in Eliphaz’s second rhetorical question: or where were the righteous cut off? Here the rabbis chose ὁλόρριζοι ἀπώλοντο. Though ἀπώλοντο is another form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω, it is telling to me that they felt the need to add ὁλόρριζοι (a form ὁλόρριζος; NETS: “root and all”) to match the intensity of נִכְחָֽדוּ (kachad).

The second occurrence of ἀπώλετο in the Septuagint is found in Job’s lament. Actually, I can’t tell if Job was lamenting his loss of social status, confessing (if not repenting of) his treatment of those he considered of lower social or moral status, or justifying himself. A skillful actor would have a field day with the emotional depth of this monologue. It bears mentioning that this is a glimpse into the mores of wealthy men, not the families of Job’s dead servants, for instance, lamenting their loss.

Masoretic Text		Septuagint
Job 30:1-3 (Tanakh)	Job 30:1-3 (NET)	Job 30:1-3 (NETS)	Job 30:1-3 (Elpenor English)
But now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock.	“But now they mock me, those who are younger than I, whose fathers I disdained too much to put with my sheep dogs.	“But now they have laughed me to scorn; now the least of them reprove me in turn—[whose fathers I used to disdain] whom I did not deem worthy of my shepherd dogs!	But now the youngest have laughed me to scorn, now they reprove me in [their] turn, whose fathers I set at nought; whom I did not deem worthy [to be with] my shepherd dogs.
Yea, whereto might the strength of their hands profit me, in whom old age was perished (אָ֣בַד)?	Moreover, the strength of their hands—what use was it to me? Those whose strength had perished (ʼâbad, אבד),	indeed, the strength of their hands—what is it to me? Completion perished (ἀπώλετο) upon them.	Yea, why had I the strength of their hands? for them the full term [of life] was lost (ἀπώλετο).
For want and famine they were solitary; fleeing into the wilderness in former time desolate and waste.	gaunt with want and hunger, they would roam the parched land, by night a desolate waste.	In want and hunger, he was childless, those who yesterday were fleeing in an arid place, dismay and misery,	[One is] childless in want and famine, [such as] they that fled but lately the distress and misery of drought.

Here, the fathers Job disdained are said to have lost old age, the strength to complete the full term of life from want and hunger.

Tables comparing 2 Samuel 13:28; 13:29; 11:15; Job 42:7; 4:7; 4:12; 1:1; Exodus 10:7; 9:20; 9:21; 9:14; 9:15; 9:16; Job 30:1; 30:2 and 30:3 in the Tanakh, KJV and NET, and 2 Samuel (Reigns, Kings) 13:28; 13:29; 11:15; Job 42:7; 4:7; 4:12; 1:1; Exodus 10:7; 9:20; 9:21; 9:14; 9:15; 9:16; Job 30:1; 30:2 and 30:3 in the Septuagint (BLB and Elpenor) follow. A table comparing John 13:30 in the NET and KJV follows those.

2 Samuel 13:28 (Tanakh)	2 Samuel 13:28 (KJV)	2 Samuel 13:28 (NET)
And Absalom commanded his servants, saying: ‘Mark ye now, when Amnon’s heart is merry with wine; and when I say unto you: Smite Amnon, then kill him, fear not; have not I commanded you? be courageous, and be valiant.’	Now Absalom had commanded his servants, saying, Mark ye now when Amnon’s heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: have not I commanded you? be courageous, and be valiant.	Absalom instructed his servants, “Look! When Amnon is drunk and I say to you, ‘Strike Amnon down,’ kill him then and there. Don’t fear! Is it not I who have given you these instructions? Be strong and courageous!”

2 Samuel 13:28 (Septuagint BLB)	2 Kings 13:28 (Septuagint Elpenor)
καὶ ἐνετείλατο Αβεσσαλωμ τοῗς παιδαρίοις αὐτοῦ λέγων ἴδετε ὡς ἂν ἀγαθυνθῇ ἡ καρδία Αμνων ἐν τῷ οἴνῳ καὶ εἴπω πρὸς ὑμᾶς πατάξατε τὸν Αμνων καὶ θανατώσατε αὐτόν μὴ φοβηθῆτε ὅτι οὐχὶ ἐγώ εἰμι ἐντέλλομαι ὑμῗν ἀνδρίζεσθε καὶ γίνεσθε εἰς υἱοὺς δυνάμεως	καὶ ἐνετείλατο ᾿Αβεσσαλὼμ τοῖς παιδαρίοις αὐτοῦ λέγων· ἴδετε ὡς ἂν ἀγαθυνθῇ ἡ καρδία ᾿Αμνὼν ἐν τῷ οἴνῳ καὶ εἴπω πρὸς ὑμᾶς· πατάξατε τὸν ᾿Αμνών, καὶ θανατώσατε αὐτόν· μὴ φοβηθῆτε, ὅτι οὐχὶ ἐγώ εἰμι ὁ ἐντελλόμενος ὑμῖν; ἀνδρίζεσθε καὶ γίνεσθε εἰς υἱοὺς δυνάμεως
2 Reigns 13:28 (NETS)	2 Kings 13:28 (English Elpenor)
And Abessalom commanded his lads, saying, “Watch, when the heart of Amnon is made good with wine, and I say to you, ‘Strike Amnon, and put him to death.’ Don’t be afraid, for I am—I am commanding you, am I not? Act like men and be sons of power.”	And Abessalom charged his servants, saying, Mark when the heart of Amnon shall be merry with wine, and I shall say to you, Smite Amnon, and slay him: fear not; for is it not I that command you? Be courageous, and be valiant.

2 Samuel 13:29 (Tanakh)	2 Samuel 13:29 (KJV)	2 Samuel 13:29 (NET)
And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king’s sons arose, and every man got him up upon his mule, and fled.	And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king’s sons arose, and every man gat him up upon his mule, and fled.	So Absalom’s servants did to Amnon exactly what Absalom had instructed. Then all the king’s sons got up; each one rode away on his mule and fled.

2 Samuel 13:29 (Septuagint BLB)	2 Kings 13:29 (Septuagint Elpenor)
καὶ ἐποίησαν τὰ παιδάρια Αβεσσαλωμ τῷ Αμνων καθὰ ἐνετείλατο αὐτοῗς Αβεσσαλωμ καὶ ἀνέστησαν πάντες οἱ υἱοὶ τοῦ βασιλέως καὶ ἐπεκάθισαν ἀνὴρ ἐπὶ τὴν ἡμίονον αὐτοῦ καὶ ἔφυγαν	καί ἐποίησαν τὰ παιδάρια ᾿Αβεσσαλὼμ τῷ ᾿Αμνὼν καθὰ ἐνετείλατο αὐτοῖς ᾿Αβεσσαλώμ. καὶ ἀνέστησαν πάντες οἱ υἱοὶ τοῦ βασιλέως καὶ ἐπεκάθισαν ἀνὴρ ἐπὶ τὴν ἡμίονον αὐτοῦ καὶ ἔφυγαν
2 Reigns 13:29 (NETS)	2 Kings 13:29 (English Elpenor)
And the lads of Abessalom did to Amnon just as Abessalom had commanded them. And all the sons of the king rose, and they sat, a man upon his mule, and fled.	And the servants of Abessalom did to Amnon as Abessalom commanded them: and all the sons of the king rose up, and they mounted every man his mule, and fled.

2 Samuel 11:15 (Tanakh)	2 Samuel 11:15 (KJV)	2 Samuel 11:15 (NET)
And he wrote in the letter, saying: ‘Set ye Uriah in the forefront of the hottest battle, and retire ye from him, that he may be smitten, and die.’	And he wrote in the letter, saying, Set ye Uriah in the forefront of the hottest battle, and retire ye from him, that he may be smitten, and die.	In the letter he wrote: “Station Uriah at the front in the thick of the battle and then withdraw from him so he will be cut down and killed.”

2 Samuel 11:15 (Septuagint BLB)	2 Kings 11:15 (Septuagint Elpenor)
καὶ ἔγραψεν ἐν τῷ βιβλίῳ λέγων εἰσάγαγε τὸν Ουριαν ἐξ ἐναντίας τοῦ πολέμου τοῦ κραταιοῦ καὶ ἀποστραφήσεσθε ἀπὸ ὄπισθεν αὐτοῦ καὶ πληγήσεται καὶ ἀποθανεῗται	καὶ ἔγραψεν ἐν βιβλίῳ λέγων· εἰσάγαγε τὸν Οὐρίαν ἐξ ἐναντίας τοῦ πολέμου τοῦ κραταιοῦ, καὶ ἀποστραφήσεσθε ἀπὸ ὄπισθεν αὐτοῦ, καὶ πληγήσεται ἀπὸ ὄπισθεν αὐτοῦ, καὶ πληγήσεται καὶ ἀποθανεῖται
2 Reigns 11:15 (NETS)	2 Kings 11:15 (English Elpenor)
And he wrote in the document, saying, “Lead Ourias opposite the hardest fighting, and you shall draw back from behind him, and he will be struck and will die.”	And he wrote in the letter, saying, Station Urias in front of the severe [part] of the fight, and retreat from behind him, so shall he be wounded and die.

Job 42:7 (Tanakh)	Job 42:7 (KJV)	Job 42:7 (NET)
And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.	And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.	After the Lord had spoken these things to Job, he said to Eliphaz the Temanite, “My anger is stirred up against you and your two friends, because you have not spoken about me what is right, as my servant Job has.

Job 42:7 (Septuagint BLB)	Job 42:7 (Septuagint Elpenor)
ἐγένετο δὲ μετὰ τὸ λαλῆσαι τὸν κύριον πάντα τὰ ῥήματα ταῦτα τῷ Ιωβ εἶπεν ὁ κύριος Ελιφας τῷ Θαιμανίτῃ ἥμαρτες σὺ καὶ οἱ δύο φίλοι σου οὐ γὰρ ἐλαλήσατε ἐνώπιόν μου ἀληθὲς οὐδὲν ὥσπερ ὁ θεράπων μου Ιωβ	ἐγένετο δὲ μετὰ τὸ λαλῆσαι τὸν Κύριον πάντα τὰ ρήματα ταῦτα τῷ ᾿Ιώβ, εἶπεν ὁ Κύριος ᾿Ελιφὰζ τῷ Θαιμανίτῃ· ἥμαρτες σὺ καὶ οἱ δύο φίλοι σου· οὐ γὰρ ἐλαλήσατε ἐνώπιόν μου ἀληθὲς οὐδὲν ὥσπερ ὁ θεράπων μου ᾿Ιώβ
Job 42:7 (NETS)	Job 42:7 (English Elpenor)
Now it happened after the Lord spoke all these words to Iob, that the Lord said to Eliphaz the Thaimanite, “You have sinned, and your two friends, for you have spoken nothing true in my presence, as has my attendant Iob.	And it came to pass after the Lord had spoken all these words to Job, [that] the Lord said to Eliphaz the Thaemanite, Thou hast sinned, and thy two friends: for ye have not said anything true before me, as my servant Job [has].

Job 4:7 (Tanakh)	Job 4:7 (KJV)	Job 4:7 (NET)
Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off?	Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off?	Call to mind now: Who, being innocent, ever perished? And where were upright people ever destroyed?

Job 4:7 (Septuagint BLB)	Job 4:7 (Septuagint Elpenor)
μνήσθητι οὖν τίς καθαρὸς ὢν ἀπώλετο ἢ πότε ἀληθινοὶ ὁλόρριζοι ἀπώλοντο	μνήσθητι οὖν, τίς καθαρὸς ὢν ἀπώλετο ἢ πότε ἀληθινοὶ ὁλόρριζοι ἀπώλοντο
Job 4:7 (NETS)	Job 4:7 (English Elpenor)
“Think now, who, being pure, perished, or when did the true perish root and all?	Remember then who has perished, being pure? or when were the true-hearted utterly destroyed?

Job 4:12 (Tanakh)	Job 4:12 (KJV)	Job 4:12 (NET)
Now a thing was secretly brought to me, and mine ear received a little thereof.	Now a thing was secretly brought to me, and mine ear received a little thereof.	“Now a word was stealthily brought to me, and my ear caught a whisper of it.

Job 4:12 (Septuagint BLB)	Job 4:12 (Septuagint Elpenor)
εἰ δέ τι ῥῆμα ἀληθινὸν ἐγεγόνει ἐν λόγοις σου οὐθὲν ἄν σοι τούτων κακὸν ἀπήντησεν πότερον οὐ δέξεταί μου τὸ οὖς ἐξαίσια παρ᾽ αὐτοῦ	εἰ δέ τι ρῆμα ἀληθινὸν ἐγεγόνει ἐν λόγοις σου, οὐθὲν ἄν σοι τούτων κακὸν ἀπήντησε. πότερον οὐ δέξεταί μου τὸ οὖς ἐξαίσια παρ᾿ αὐτοῦ
Job 4:12 (NETS)	Job 4:12 (English Elpenor)
But if there had been anything truthful in your words, nothing bad in them would have met you. “Will my ear not receive remarkable things from him?	But if there had been any truth in thy words, none of these evils would have befallen thee. Shall not mine ear receive excellent [revelations] from him?

Job 1:1 (Tanakh)	Job 1:1 (KJV)	Job 1:1 (NET)
There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.	There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.	There was a man in the land of Uz whose name was Job. And that man was blameless and upright, one who feared God and turned away from evil

Job 1:1 (Septuagint BLB)	Job 1:1 (Septuagint Elpenor)
ἄνθρωπός τις ἦν ἐν χώρᾳ τῇ Αυσίτιδι ᾧ ὄνομα Ιωβ καὶ ἦν ὁ ἄνθρωπος ἐκεῗνος ἀληθινός ἄμεμπτος δίκαιος θεοσεβής ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος	ΑΝΘΡΩΠΟΣ τις ἦν ἐν χώρᾳ τῇ Αὐσίτιδι, ᾧ ὄνομα ᾿Ιώβ, καὶ ἦν ὁ ἄνθρωπος ἐκεῖνος ἀληθινός, ἄμεμπτος, δίκαιος, θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος
Job 1:1 (NETS)	Job 1:1 (English Elpenor)
There was a certain man in the land of Ausitis, whose name was Iob, and that man was genuine, blameless, righteous, religious, staying away from every evil thing.	There was a certain man in the land of Ausis, whose name [was] Job; and that man was true, blameless, righteous, [and] godly, abstaining from everything evil.

Exodus 10:7 (Tanakh)	Exodus 10:7 (KJV)	Exodus 10:7 (NET)
And Pharaoh’s servants said unto him: ‘How long shall this man be a snare unto us? let the men go, that they may serve HaShem their G-d, knowest thou not yet that Egypt is destroyed?’	And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed?	Pharaoh’s servants said to him, “How long will this man be a menace to us? Release the people so that they may serve the Lord their God. Do you not know that Egypt is destroyed?”

Exodus 10:7 (Septuagint BLB)	Exodus 10:7 (Septuagint Elpenor)
καὶ λέγουσιν οἱ θεράποντες Φαραω πρὸς αὐτόν ἕως τίνος ἔσται τοῦτο ἡμῗν σκῶλον ἐξαπόστειλον τοὺς ἀνθρώπους ὅπως λατρεύσωσιν τῷ θεῷ αὐτῶν ἢ εἰδέναι βούλει ὅτι ἀπόλωλεν Αἴγυπτος	καὶ λέγουσιν οἱ θεράποντες Φαραὼ πρὸς αὐτόν· ἕως τίνος ἔσται τοῦτο ἡμῖν σκῶλον; ἐξαπόστειλον τοὺς ἀνθρώπους, ὅπως λατρεύσωσι τῷ Θεῷ αὐτῶν· ἢ εἰδέναι βούλῃ ὅτι ἀπόλωλεν Αἴγυπτος
Exodus 10:7 (NETS)	Exodus 10:7 (English Elpenor)
Then the attendants of Pharao say to him, “For how long will this be a stumbling-block for us? Send away the people so that they may serve the Lord their God. Or do you wish to know that Egypt lies in ruins?”	And the servants of Pharao say to him, How long shall this be a snare to us? send away the men, that they may serve their God; wilt thou know that Egypt is destroyed?

Exodus 9:20 (Tanakh)	Exodus 9:20 (KJV)	Exodus 9:20 (NET)
He that feared the word of HaShem among the servants of Pharaoh made his servants and his cattle flee into the houses;	He that feared the word of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses:	Those of Pharaoh’s servants who feared the Lord’s message hurried to bring their servants and livestock into the houses,

Exodus 9:20 (Septuagint BLB)	Exodus 9:20 (Septuagint Elpenor)
ὁ φοβούμενος τὸ ῥῆμα κυρίου τῶν θεραπόντων Φαραω συνήγαγεν τὰ κτήνη αὐτοῦ εἰς τοὺς οἴκους	ὁ φοβούμενος τὸ ρῆμα Κυρίου τῶν θεραπόντων Φαραὼ συνήγαγε τὰ κτήνη αὐτοῦ εἰς τοὺς οἴκους
Exodus 9:20 (NETS)	Exodus 9:20 (English Elpenor)
The one among Pharao’s attendants who feared the word of the Lord gathered his animals into dwellings.	He of the servants of Pharao that feared the word of the Lord, gathered his cattle into the houses.

Exodus 9:21 (Tanakh)	Exodus 9:21 (KJV)	Exodus 9:21 (NET)
and he that regarded not the word of HaShem left his servants and his cattle in the field.	And he that regarded not the word of the LORD left his servants and his cattle in the field.	but those who did not take the Lord’s message seriously left their servants and their cattle in the field.

Exodus 9:21 (Septuagint BLB)	Exodus 9:21 (Septuagint Elpenor)
ὃς δὲ μὴ προσέσχεν τῇ διανοίᾳ εἰς τὸ ῥῆμα κυρίου ἀφῆκεν τὰ κτήνη ἐν τοῗς πεδίοις	ὃς δὲ μὴ προσέσχε τῇ διανοίᾳ εἰς τὸ ρῆμα Κυρίου, ἀφῆκε τὰ κτήνη ἐν τοῖς πεδίοις
Exodus 9:21 (NETS)	Exodus 9:21 (English Elpenor)
But whoever did not pay attention with his mind to the word of the Lord left the animals on the plain.	And he that did not attend in his mind to the word of the Lord, left the cattle in the fields.

Exodus 9:14 (Tanakh)	Exodus 9:14 (KJV)	Exodus 9:14 (NET)
For I will this time send all My plagues upon thy person, and upon thy servants, and upon thy people; that thou mayest know that there is none like Me in all the earth.	For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth.	For this time I will send all my plagues on your very self and on your servants and your people, so that you may know that there is no one like me in all the earth.

Exodus 9:14 (Septuagint BLB)	Exodus 9:14 (Septuagint Elpenor)
ἐν τῷ γὰρ νῦν καιρῷ ἐγὼ ἐξαποστέλλω πάντα τὰ συναντήματά μου εἰς τὴν καρδίαν σου καὶ τῶν θεραπόντων σου καὶ τοῦ λαοῦ σου ἵν᾽ εἰδῇς ὅτι οὐκ ἔστιν ὡς ἐγὼ ἄλλος ἐν πάσῃ τῇ γῇ	ἐν τῷ γὰρ νῦν καιρῷ ἐγὼ ἐξαποστέλλω πάντα τὰ συναντήματά μου εἰς τὴν καρδίαν σου καὶ τῶν θεραπόντων σου καὶ τοῦ λαοῦ σου, ἵνα εἰδῇς ὅτι οὐκ ἔστιν ὡς ἐγὼ ἄλλος ἐν πάσῃ τῇ γῇ
Exodus 9:14 (NETS)	Exodus 9:14 (English Elpenor)
For at the present time I am sending out all my encounters into the heart of you and your attendants and your people so that you may know that there is no other like me in all the land.	For at this present time do I send forth all my plagues into thine heart, and the heart of thy servants and of thy people; that thou mayest know that there is not another such as I in all the earth.

Exodus 9:15 (Tanakh)	Exodus 9:15 (KJV)	Exodus 9:15 (NET)
Surely now I had put forth My hand, and smitten thee and thy people with pestilence, and thou hadst been cut off from the earth.	For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth.	For by now I could have stretched out my hand and struck you and your people with plague, and you would have been destroyed from the earth.

Exodus 9:15 (Septuagint BLB)	Exodus 9:15 (Septuagint Elpenor)
νῦν γὰρ ἀποστείλας τὴν χεῗρα πατάξω σε καὶ τὸν λαόν σου θανάτῳ καὶ ἐκτριβήσῃ ἀπὸ τῆς γῆς	νῦν γὰρ ἀποστείλας τὴν χεῖρα πατάξω σε, καὶ τὸν λαόν σου θανατώσω, καὶ ἐκτριβήσῃ ἀπὸ τῆς γῆς
Exodus 9:15 (NETS)	Exodus 9:15 (English Elpenor)
For if now I sent my hand, I would strike you and your people with death, and you would be destroyed from the land.	For now I will stretch forth my hand and smite thee and kill thy people, and thou shalt be consumed from off the earth.

Exodus 9:16 (Tanakh)	Exodus 9:16 (KJV)	Exodus 9:16 (NET)
But in very deed for this cause have I made thee to stand, to show thee My power, and that My name may be declared throughout all the earth.	And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth.	But for this purpose I have caused you to stand: to show you my strength, and so that my name may be declared in all the earth.

Exodus 9:16 (Septuagint BLB)	Exodus 9:16 (Septuagint Elpenor)
καὶ ἕνεκεν τούτου διετηρήθης ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ	καὶ ἕνεκεν τούτου διετηρήθης, ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ
Exodus 9:16 (NETS)	Exodus 9:16 (English Elpenor)
And for this reason you have been spared in order that I might display in you my power and in order that my name might be proclaimed in all the land.	And for this purpose hast thou been preserved, that I might display in thee my strength, and that my name might be published in all the earth.

Job 30:1 (Tanakh)	Job 30:1 (KJV)	Job 30:1 (NET)
But now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock.	But now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock.	“But now they mock me, those who are younger than I, whose fathers I disdained too much to put with my sheep dogs.

Job 30:1 (Septuagint BLB)	Job 30:1 (Septuagint Elpenor)
νυνὶ δὲ κατεγέλασάν μου ἐλάχιστοι νῦν νουθετοῦσίν με ἐν μέρει ὧν ἐξουδένουν πατέρας αὐτῶν οὓς οὐχ ἡγησάμην εἶναι ἀξίους κυνῶν τῶν ἐμῶν νομάδων	ΝΥΝΙ δὲ κατεγέλασάν μου ἐλάχιστοι, νῦν νουθετοῦσί με ἐν μέρει ὧν ἐξουδένουν τοὺς πατέρας αὐτῶν, οὓς οὐχ ἡγησάμην ἀξίους κυνῶν τῶν ἐμῶν νομάδων
Job 30:1 (NETS)	Job 30:1 (English Elpenor)
“But now they have laughed me to scorn; now the least of them reprove me in turn—[whose fathers I used to disdain] whom I did not deem worthy of my shepherd dogs!	But now the youngest have laughed me to scorn, now they reprove me in [their] turn, whose fathers I set at nought; whom I did not deem worthy [to be with] my shepherd dogs.

Job 30:2 (Tanakh)	Job 30:2 (KJV)	Job 30:2 (NET)
Yea, whereto might the strength of their hands profit me, in whom old age was perished?	Yea, whereto might the strength of their hands profit me, in whom old age was perished?	Moreover, the strength of their hands—what use was it to me? Those whose strength had perished,

Job 30:2 (Septuagint BLB)	Job 30:2 (Septuagint Elpenor)
καί γε ἰσχὺς χειρῶν αὐτῶν ἵνα τί μοι ἐπ᾽ αὐτοὺς ἀπώλετο συντέλεια	καί γε ἰσχὺς χειρῶν αὐτῶν ἱνατί μοι; ἐπ᾿ αὐτοὺς ἀπώλετο συντέλεια
Job 30:2 (NETS)	Job 30:2 (English Elpenor)
indeed, the strength of their hands—what is it to me? Completion perished upon them.	Yea, why had I the strength of their hands? for them the full term [of life] was lost.

Job 30:3 (Tanakh)	Job 30:3 (KJV)	Job 30:3 (NET)
For want and famine they were solitary; fleeing into the wilderness in former time desolate and waste.	For want and famine they were solitary; fleeing into the wilderness in former time desolate and waste.	gaunt with want and hunger, they would roam the parched land, by night a desolate waste.

Job 30:3 (Septuagint BLB)	Job 30:3 (Septuagint Elpenor)
ἐν ἐνδείᾳ καὶ λιμῷ ἄγονος οἱ φεύγοντες ἄνυδρον ἐχθὲς συνοχὴν καὶ ταλαιπωρίαν	ἐν ἐνδείᾳ καὶ λιμῷ ἄγονος· οἱ φεύγοντες ἄνυδρον ἐχθὲς συνοχὴν καὶ ταλαιπωρίαν,
Job 30:3 (NETS)	Job 30:3 (English Elpenor)
In want and hunger, he was childless, those who yesterday were fleeing in an arid place, dismay and misery,	[One is] childless in want and famine, [such as] they that fled but lately the distress and misery of drought.

John 13:30 (NET)	John 13:30 (KJV)
Judas took the piece of bread and went out immediately. (Now it was night.)	He then having received the sop went immediately out: and it was night.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λαβὼν οὖν τὸ ψωμίον ἐκεῖνος ἐξῆλθεν εὐθύς. (ἦν δὲ νύξ.)	λαβων ουν το ψωμιον εκεινος ευθεως εξηλθεν ην δε νυξ	λαβων ουν το ψωμιον εκεινος ευθεως εξηλθεν ην δε νυξ

The Lost Son of Perdition, Part 4

Back to David’s Forgiveness, Part 6

Back to The Lost Son of Perdition, Part 5

Back to The Lost Son of Perdition, Part 10

Back to Nothing True, Part 1

Back to Nothing True, Part 4

Back to Who Am I? Part 15

Back to Nothing True, Part 5

Back to Nothing True, Part 6

^[1] John 13:26b, 27 (NET)

^[2] BibleHub, John 13:27, MacLaren’s Expositions

^[3] The NET parallel Greek text and NA²⁸ had εὐθύς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευθεως.

^[4] 1 Corinthians 13:8 (KJV) Table

^[5] 2 Samuel 13:28, 29a (NET)

^[6] 2 Samuel 11:15 (NET)

^[7] John 17:12b (NET) Table

^[8] Job 4:12a (Elpenor)

^[9] Job 1:1b (Tanakh)

Psalm 22, Part 5

Posted on October 20, 2020 by admin

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

Masoretic Text		Septuagint
Psalm 22:13 (Tanakh)	Psalm 22:13 (NET)	Psalm 21:14 (NETS)	Psalm 21:14 (Elpenor English)
They [strong bulls of Bashan] gaped upon me with their mouths, as a ravening and a roaring lion.	They [powerful bulls of Bashan] open their mouths to devour me like a roaring lion that rips its prey.	they [fat bulls] opened their mouth at me, like a lion that ravens and roars.	They [fat bulls] have opened their mouth against me, as a ravening and roaring lion.

The strong or fat bulls became like a roaring lion. I used the Greek of the Septuagint to cross reference with the New Testament. The Greek word translated They have opened was ἤνοιξαν (a form of ἀνοίγω). They opened their mouths “to disclose, bring into the open, reveal” their hatred for God, the same hatred that lives in all sinful flesh (Revelation 13:6 NET):

So the beast opened (ἤνοιξεν, a form of ἀνοίγω) his mouth to blaspheme^[1] against God—to blaspheme both his name and his dwelling place (σκηνὴν, a form of σκηνή), that is,^[2] those who dwell (σκηνοῦντας, a form of σκηνόω) in heaven.

The Greek word translated roaring was ὠρυόμενος (a form of ὠρύομαι). Peter wrote (1 Peter 5:8 NET):

Be sober and alert. Your enemy the devil, like a roaring (ὠρυόμενος, a form of ὠρύομαι) lion, is on the prowl looking for someone to devour.

The tongue is a small part of the body, James wrote, yet it has great pretensions.^[3] Think how small^[4] a flame sets a huge forest ablaze. And the tongue is a fire! The tongue represents the world of wrongdoing^[5] among the parts of our bodies. It pollutes the entire body and sets fire to the course of human existence—and is set on fire by hell.^[6]

The things that come out of the mouth come from the heart, Jesus told his disciples, and these things defile a person. For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander. These are the things that defile a person…^[7]

Paul listed θυμοί (a form of θυμός; NET: outbursts of anger) among the works of the flesh (τὰ ἔργα τῆς σαρκός): Now the works of the flesh are obvious: sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!^[8]

The Greek word translated ravening was ἁρπάζων, a form of ἁρπάζω. This particular form of ἁρπάζω doesn’t occur in the New Testament. As I scanned the other forms, standing as a spectator among the strong/fat bulls blaspheming as a ravening and roaring lion, looking up to Jesus as He endured the cross and this cacophony of sin while making music in his heart with Psalm 22, I heard his word with the same faithfulness that sustained Him (John 10:11-13 NET).

I am the good shepherd. The good shepherd lays down his life for the sheep. The^[9] hired hand, who is not a shepherd and does^[10] not own sheep, sees the wolf coming and abandons the sheep and runs away. So the wolf attacks (ἁρπάζει, another form of ἁρπάζω) the sheep and scatters them.^[11] Because^[12] he is a hired hand and is not concerned about the sheep, he runs away.

The Greek word translated good was καλός: “beautiful (in appearance), fair; good and pleasing in appearance, beautiful; good, useful; conducive to pleasure and enjoyment; advantageous, beneficial, desirable; free from defects, fine, precious; morally good, honest, noble, praiseworthy, contributing to salvation; blameless, excellent, unobjectionable; free from defects, fine, precious; pleasant, desirable, advantageous.” I’ve considered this beautiful good elsewhere.

The Greek words translated his life were the very familiar ψυχὴν αὐτοῦ. After the earlier study in Isaiah I am fully primed to hear Jesus’ soul/life as functionally equivalent to ζωὴν αἰώνιον (eternal life).

The Greek word translated lays down (KJV: giveth) was τίθησιν, an active voice, indicative mood, 3^rd person singular form of τίθημι in the present tense. Here I’ll spend some time meditating on some of the ways Jesus’ lays down his soul/life for (ὑπὲρ) the sheep.

The first definition of τίθημι in the Koine Greek Lexicon online is: “to put, place, lay, lay aside.” Paul wrote believers in Philippi (Philippians 2:5-8 NET):

You should have the same attitude toward one another that Christ Jesus had [Table], who, though he existed in the form of God, did not regard equality with God as something to be grasped, but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature [Table]. He humbled himself by becoming obedient (ὑπήκοος) to the point of death—even death on a cross!

The Greek word translated emptied was ἐκένωσεν (a form of κενόω). I began to understand his “laying aside” of this soul/life of God when I began to believe that יהוה (Yehovah) became a human being (John 1:1-5, 14).

The next definition is: “to cause to be, render.” Paul wrote believers in Ephesus (Ephesians 2:1-7 NET):

And although you were dead in your offenses and sins [Table], in which you formerly lived according to this world’s present path, according to the ruler of the domain of the air, the ruler of the spirit that is now energizing the sons of disobedience, among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were^[13] by nature children of wrath even as the rest…

But God, being rich in mercy because of his great love with which he loved us, even though we were dead in offenses, made us alive together with Christ—by grace you are saved!—and he raised us up together with him and seated us together with him in the heavenly realms in Christ Jesus, to demonstrate in the coming ages the surpassing wealth^[14] of his grace in kindness toward us in Christ Jesus.

The next definition of τίθημι is: “to set (something), place (something).” Jesus promised his disciples (John 14:16, 17 NET Table):

I will ask the Father, and he will give you another Advocate to be with you forever—the Spirit of truth, whom the world cannot accept because it does not see him or know him. But you know him because he resides (μένει, a form of μένω) with you and will be in you.

The next definition is: “to lay (something) (e.g., to lay stones for a building or road, thus to construct, make).” Paul continued his letter to believers in Ephesus (Ephesians 2:17-22 NET):

And he came and preached peace to you who were far off and peace^[15] to those who were near, so that through him we both have access in one Spirit (Romans 8:26, 27) to the Father. So then you are no longer foreigners and noncitizens, but you are^[16] fellow citizens with the saints and members of God’s household, because you have been built on the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone. In him the whole building,^[17] being joined together, grows into a holy temple in the Lord, in whom you also are being built together into a dwelling place (κατοικητήριον) of God in the Spirit.

The next definition of τίθημ is: “to pitch (a tent).” Paul wrote believers in Corinth (2 Corinthians 5:1-5 NET):

For we know that if our earthly house, the tent we live in, is dismantled, we have a building from God, a house not built by human hands, that is eternal in the heavens. For in this earthly house we groan, because we desire to put on our heavenly dwelling, if indeed,^[18] after we have put on our heavenly house, we will not be found naked. For we groan while we are in this tent, since we are weighed down, because^[19] we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life (ζωῆς, a form of ζωή). Now the one who prepared us for this very purpose is God, who gave^[20] us the Spirit as a down payment.

The next definition is: “to establish, institute, decree, ordain, appoint (e.g., to appoint a law for the land).” Jesus told his disciples (John 15:16, 17 NET):

You did not choose me, but I chose you and appointed you to go and bear fruit, fruit that remains, so that whatever you ask the Father in my name he will give you. This I command you—to love one another.

The next definition of τίθημι is: “to give a name to (something or someone).” In his vision on Patmos John scribed Jesus’ letter To the angel of the church in Philadelphia^[21] (Revelation 3:11, 12 NET):

I^[22] am coming soon. Hold on to what you have so that no one can take away your crown. The one who conquers I will make a pillar in the temple of my God, and he will never depart from it. I will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down^[23] out of heaven from my God), and my new name as well.

The Greek word translated conquers was νικῶν (a form of νικάω). A loud voice in heaven exclaimed in John’s vision, describing how one conquers (Revelation 12:10, 11 NET):

Then I heard a loud voice in heaven saying, “The salvation and the power and the kingdom of our God, and the ruling authority of his Christ, have now come, because the accuser^[24] of our brothers and sisters, the one who accuses them^[25] day and night before our God, has been thrown down^[26] (Luke 10:17-20). But they overcame (ἐνίκησαν, another form of νικάω) him by the blood of the Lamb and by the word of their testimony, and they did not love their lives so much that they were afraid to die (Romans 6:1-23).

The next definition of τίθημι is: “to designate as, categorize as.” Paul wrote believers in Rome (Romans 8:1-4 NET):

There is therefore now no condemnation for those who are in Christ Jesus.^[27] For the law of the life-giving Spirit (τοῦ πνεύματος τῆς ζωῆς) in Christ Jesus has set you^[28] free from the law of sin and death. For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

Apparently (NET note 1) on two separate occasions in the past, scribes added the final phrases of verse 4—μὴ κατὰ σάρκα περιπατοῦσιν (who do not walk according to the flesh) and ἀλλὰ κατὰ πνεῦμα (but according to the Spirit)—as appositive phrases to ἐν Χριστῷ Ἰησοῦ (in Christ Jesus) in verse 1. I don’t doubt this is what Paul and the Holy Spirit meant by the phrase in Christ Jesus. It only becomes problematic if one ignores the hard-won experience by which Paul confirmed that There is therefore now no condemnation, and is led in the name of Christ away from the Holy Spirit back to one’s own efforts to obey the law in the flesh.

So here is another important designation or category (Romans 7:14-20 NET):

For we know that the law is spiritual—but I am unspiritual,^[29] sold into slavery to sin. For I don’t understand what I am doing. For I do not do what I want—instead, I do what I hate. But if I do what I don’t want, I agree that the law is good (καλός). But now it is no longer me doing it, but^[30] sin that lives (οἰκοῦσα, a form of οἰκέω) in me. For I know that nothing good lives (οἰκεῖ, another form of οἰκέω) in me, that is, in my flesh. For I want to do the good, but I cannot do it. For I do not do the good I want, but I do the very evil I do not want! Now if I do what I do not want, it is no longer me doing it but sin that lives (οἰκοῦσα, a form of οἰκέω) in me [Table].

The next definition of τίθημι is: “to appoint (someone) (e.g., to make him a prophet, put a king on a throne).” Paul wrote to believers in Thessalonica (1 Thessalonians 5:9-11 NET):

For God did not destine us for wrath (Romans 1:18-32) but^[31] for gaining salvation through our Lord Jesus Christ. He died for us so that whether we are alert or asleep, we will come to life (ζήσωμεν, a form of ζάω; KJV: live) together with him. Therefore encourage one another and build up each other, just as you are in fact doing.

The next definition is: “to direct (someone) to do (something).” Jesus commanded his disciples (John 15:4, 5 NET):

Remain in me, and I will remain in you. Just as the branch cannot bear fruit by itself, unless it remains^[32] in the vine, so neither can you unless you remain^[33] in me [Table].

“I am the vine; you are the branches. The one who remains (John 15:9-17) in me—and I in him—bears much fruit (Galatians 5:16-26) because apart from me you can accomplish nothing.

The next definition of τίθημι is: “to entrust (something) to (someone).” Paul wrote to Timothy (2 Timothy 1:11-14):

For this gospel I was appointed a preacher and apostle and teacher.^[34] Because of this, in fact, I suffer as I do. But I am not ashamed because I know the one in whom my faith is set and I am convinced that he is able to protect what has been entrusted to me until that day. Hold to the standard of sound words that you heard from me and do so with the faith and love (Galatians 5:22, 23) that are in Christ Jesus. Protect that good thing (καλὴν, a form of καλός) entrusted to you,^[35] through the Holy Spirit who lives (ἐνοικοῦντος, a form of ἐνοικέω) within us.

The next definition is: “to allow (something to happen).” Jesus said (Matthew 5:15, 16 NET):

People do not light a lamp and put it under a basket but on a lampstand, and it gives light to all in the house. In the same way, let your light shine before people, so that they can see your good (καλὰ, another form of καλός) deeds and give honor to your Father in heaven.

The next definition of τίθημι is: “to make a name for (someone).” Paul expounded to believers in Philippi the result of Jesus’ obedience to the point of death—even death on a cross! (Philippians 2:9-11 NET):

As a result God highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee will bow—in heaven and on earth and under the earth—and every tongue confess that Jesus Christ is Lord to the glory of God the Father.

The final definition is: “to put (someone) in (a place) (e.g., to put him in jail).” Paul wrote to believers in Colossae (Colossians 1:13, 14 NET):

He [God, the Father] delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins [Table].

So who are the sheep for whom the good shepherd lays down (KJV: giveth) his soul/life? My sheep listen^[36] to my voice, Jesus said (John 10:27-30 NET):

and I know them, and they follow me. I give them eternal life (ζωὴν αἰώνιον), and they will never perish; no one will snatch (ἁρπάσει, another form of ἁρπάζω) them from my hand. My Father, who^[37] has given them to me, is greater^[38] than all, and no one can snatch (ἁρπάζειν, another form of ἁρπάζω) them from my^[39] Father’s hand. The Father and I are one.

Tables comparing Psalm 22:13 in the Tanakh, KJV and NET, and comparing Psalm 22:13 (21:14) in the Septuagint (BLB and Elpenor), and tables comparing Revelation 13:6; James 3:5, 6; John 10:12, 13; Ephesians 2:3; 2:7; 2:17; 2:19; 2:21; 2 Corinthians 5:3-5; Revelation 3:7; 3:11-12; 12:10; Romans 8:1, 2; 7:14; 7:17; 1 Thessalonians 5:9; 2 Timothy 1:11; 1:14; John 10:27; 10:29 and Matthew 6:10 in the NET and KJV follow.

Psalm 22:13 (Tanakh)	Psalm 22:13 (KJV)	Psalm 22:13 (NET)
They gaped upon me with their mouths, as a ravening and a roaring lion.	They gaped upon me with their mouths, as a ravening and a roaring lion.	They open their mouths to devour me like a roaring lion that rips its prey.

Psalm 22:13 (Septuagint BLB)	Psalm 21:14 (Septuagint Elpenor)
ἤνοιξαν ἐπ᾽ ἐμὲ τὸ στόμα αὐτῶν ὡς λέων ὁ ἁρπάζων καὶ ὠρυόμενος	ἤνοιξαν ἐπ᾿ ἐμὲ τὸ στόμα αὐτῶν ὡς λέων ἁρπάζων καὶ ὠρυόμενος
Psalm 21:14 (NETS)	Psalm 21:14 (English Elpenor)
they opened their mouth at me, like a lion that ravens and roars.	They have opened their mouth against me, as a ravening and roaring lion.

Revelation 13:6 (NET)	Revelation 13:6 (KJV)
So the beast opened his mouth to blaspheme against God—to blaspheme both his name and his dwelling place, that is, those who dwell in heaven.	And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἤνοιξεν τὸ στόμα αὐτοῦ εἰς βλασφημίας πρὸς τὸν θεὸν βλασφημῆσαι τὸ ὄνομα αὐτοῦ καὶ τὴν σκηνὴν αὐτοῦ, τοὺς ἐν τῷ οὐρανῷ σκηνοῦντας	και ηνοιξεν το στομα αυτου εις βλασφημιαν προς τον θεον βλασφημησαι το ονομα αυτου και την σκηνην αυτου και τους εν τω ουρανω σκηνουντας	και ηνοιξεν το στομα αυτου εις βλασφημιαν προς τον θεον βλασφημησαι το ονομα αυτου και την σκηνην αυτου τους εν τω ουρανω σκηνουντας

James 3:5, 6 (NET)	James 3:5, 6 (KJV)
So, too, the tongue is a small part of the body, yet it has great pretensions. Think how small a flame sets a huge forest ablaze.	Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ μεγάλα αὐχεῖ. ἰδοὺ ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει	ουτως και η γλωσσα μικρον μελος εστιν και μεγαλαυχει ιδου ολιγον πυρ ηλικην υλην αναπτει	ουτως και η γλωσσα μικρον μελος εστιν και μεγαλαυχει ιδου ολιγον πυρ ηλικην υλην αναπτει

And the tongue is a fire! The tongue represents the world of wrongdoing among the parts of our bodies. It pollutes the entire body and sets fire to the course of human existence—and is set on fire by hell.

And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἡ γλῶσσα πῦρ· ὁ κόσμος τῆς ἀδικίας ἡ γλῶσσα καθίσταται ἐν τοῖς μέλεσιν ἡμῶν, ἡ σπιλοῦσα ὅλον τὸ σῶμα καὶ φλογίζουσα τὸν τροχὸν τῆς γενέσεως καὶ φλογιζομένη ὑπὸ τῆς γεέννης	και η γλωσσα πυρ ο κοσμος της αδικιας ουτως η γλωσσα καθισταται εν τοις μελεσιν ημων η σπιλουσα ολον το σωμα και φλογιζουσα τον τροχον της γενεσεως και φλογιζομενη υπο της γεεννης	και η γλωσσα πυρ ο κοσμος της αδικιας ουτως η γλωσσα καθισταται εν τοις μελεσιν ημων η σπιλουσα ολον το σωμα και φλογιζουσα τον τροχον της γενεσεως και φλογιζομενη υπο της γεεννης

John 10:12, 13 (NET)	John 10:12, 13 (KJV)
The hired hand, who is not a shepherd and does not own sheep, sees the wolf coming and abandons the sheep and runs away. So the wolf attacks the sheep and scatters them.	But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ μισθωτὸς καὶ οὐκ ὢν ποιμήν, οὗ οὐκ ἔστιν τὰ πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον καὶ ἀφίησιν τὰ πρόβατα καὶ φεύγει – καὶ ὁ λύκος ἁρπάζει αὐτὰ καὶ σκορπίζει	ο μισθωτος δε και ουκ ων ποιμην ου ουκ εισιν τα προβατα ιδια θεωρει τον λυκον ερχομενον και αφιησιν τα προβατα και φευγει και ο λυκος αρπαζει αυτα και σκορπιζει τα προβατα	ο μισθωτος δε και ουκ ων ποιμην ου ουκ εισιν τα προβατα ιδια θεωρει τον λυκον ερχομενον και αφιησιν τα προβατα και φευγει και ο λυκος αρπαζει αυτα και σκορπιζει τα προβατα

Because he is a hired hand and is not concerned about the sheep, he runs away.

The hireling fleeth, because he is an hireling, and careth not for the sheep.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτι μισθωτός ἐστιν καὶ οὐ μέλει αὐτῷ περὶ τῶν προβάτων	ο δε μισθωτος φευγει οτι μισθωτος εστιν και ου μελει αυτω περι των προβατων	ο δε μισθωτος φευγει οτι μισθωτος εστιν και ου μελει αυτω περι των προβατων

Ephesians 2:3 (NET)	Ephesians 2:3 (KJV)
among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath even as the rest…	Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημεν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί	εν οις και ημεις παντες ανεστραφημεν ποτε εν ταις επιθυμιαις της σαρκος ημων ποιουντες τα θεληματα της σαρκος και των διανοιων και ημεν τεκνα φυσει οργης ως και οι λοιποι	εν οις και ημεις παντες ανεστραφημεν ποτε εν ταις επιθυμιαις της σαρκος ημων ποιουντες τα θεληματα της σαρκος και των διανοιων και ημεν τεκνα φυσει οργης ως και οι λοιποι

Ephesians 2:7 (NET)	Ephesians 2:7 (KJV)
to demonstrate in the coming ages the surpassing wealth of his grace in kindness toward us in Christ Jesus.	That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφ᾿ ἡμᾶς ἐν Χριστῷ Ἰησοῦ	ινα ενδειξηται εν τοις αιωσιν τοις επερχομενοις τον υπερβαλλοντα πλουτον της χαριτος αυτου εν χρηστοτητι εφ ημας εν χριστω ιησου	ινα ενδειξηται εν τοις αιωσιν τοις επερχομενοις τον υπερβαλλοντα πλουτον της χαριτος αυτου εν χρηστοτητι εφ ημας εν χριστω ιησου

Ephesians 2:17 (NET)	Ephesians 2:17 (KJV)
And he came and preached peace to you who were far off and peace to those who were near,	And came and preached peace to you which were afar off, and to them that were nigh.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς	και ελθων ευηγγελισατο ειρηνην υμιν τοις μακραν και τοις εγγυς	και ελθων ευηγγελισατο ειρηνην υμιν τοις μακραν και τοις εγγυς

Ephesians 2:19 (NET)	Ephesians 2:19 (KJV)
So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God’s household,	Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
῎Αρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι ἀλλὰ ἐστὲ συμπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ	αρα ουν ουκετι εστε ξενοι και παροικοι αλλα συμπολιται των αγιων και οικειοι του θεου	αρα ουν ουκετι εστε ξενοι και παροικοι αλλα συμπολιται των αγιων και οικειοι του θεου

Ephesians 2:21 (NET)	Ephesians 2:21 (KJV)
In him the whole building, being joined together, grows into a holy temple in the Lord,	In whom all the building fitly framed together groweth unto an holy temple in the Lord:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ,	εν ω πασα η οικοδομη συναρμολογουμενη αυξει εις ναον αγιον εν κυριω	εν ω πασα οικοδομη συναρμολογουμενη αυξει εις ναον αγιον εν κυριω

2 Corinthians 5:3-5 (NET)	2 Corinthians 5:3-5 (KJV)
if indeed, after we have put on our heavenly house, we will not be found naked.	If so be that being clothed we shall not be found naked.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἴ γε καὶ \|ἐνδυσάμενοι\| οὐ γυμνοὶ εὑρεθησόμεθα	ειγε και ενδυσαμενοι ου γυμνοι ευρεθησομεθα	ειγε και ενδυσαμενοι ου γυμνοι ευρεθησομεθα

For we groan while we are in this tent, since we are weighed down, because we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life.

For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ γὰρ οἱ ὄντες ἐν τῷ σκήνει στενάζομεν βαρούμενοι, ἐφ᾿ ᾧ οὐ θέλομεν ἐκδύσασθαι ἀλλ᾿ ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς	και γαρ οι οντες εν τω σκηνει στεναζομεν βαρουμενοι επειδη ου θελομεν εκδυσασθαι αλλ επενδυσασθαι ινα καταποθη το θνητον υπο της ζωης	και γαρ οι οντες εν τω σκηνει στεναζομεν βαρουμενοι εφ ω ου θελομεν εκδυσασθαι αλλ επενδυσασθαι ινα καταποθη το θνητον υπο της ζωης

Now the one who prepared us for this very purpose is God, who gave us the Spirit as a down payment.

Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο θεός, ὁ δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ πνεύματος	ο δε κατεργασαμενος ημας εις αυτο τουτο θεος ο και δους ημιν τον αρραβωνα του πνευματος	ο δε κατεργασαμενος ημας εις αυτο τουτο θεος ο και δους ημιν τον αρραβωνα του πνευματος

Revelation 3:7 (NET)	Revelation 3:7 (KJV)
“To the angel of the church in Philadelphia write the following: “This is the solemn pronouncement of the Holy One, the True One, who holds the key of David, who opens doors no one can shut, and shuts doors no one can open:	And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ τῷ ἀγγέλῳ τῆς ἐν Φιλαδελφείᾳ ἐκκλησίας γράψον Τάδε λέγει ὁ ἅγιος, ὁ ἀληθινός, ὁ ἔχων τὴν κλεῖν Δαυίδ, ὁ ἀνοίγων καὶ οὐδεὶς κλείσει καὶ κλείων καὶ οὐδεὶς ἀνοίγει	και τω αγγελω της εν φιλαδελφεια εκκλησιας γραψον ταδε λεγει ο αγιος ο αληθινος ο εχων την κλειδα του δαβιδ ο ανοιγων και ουδεις κλειει και κλειει και ουδεις ανοιγει	και τω αγγελω της εν φιλαδελφεια εκκλησιας γραψον ταδε λεγει ο αγιος ο αληθινος ο εχων την κλειν του δαυιδ ο ανοιγων και ουδεις κλεισει αυτην ει μη ο ανοιγων και ουδεις ανοιξει

Revelation 3:11, 12 (NET)	Revelation 3:11, 12 (KJV)
I am coming soon. Hold on to what you have so that no one can take away your crown.	Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔρχομαι ταχύ· κράτει ὃ ἔχεις, ἵνα μηδεὶς λάβῃ τὸν στέφανον σου	ιδου ερχομαι ταχυ κρατει ο εχεις ινα μηδεις λαβη τον στεφανον σου	ερχομαι ταχυ κρατει ο εχεις ινα μηδεις λαβη τον στεφανον σου

The one who conquers I will make a pillar in the temple of my God, and he will never depart from it. I will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), and my new name as well.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὁ νικῶν ποιήσω αὐτὸν στῦλον ἐν τῷ ναῷ τοῦ θεοῦ μου καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι καὶ γράψω ἐπ᾿ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου καὶ τὸ ὄνομα τῆς πόλεως τοῦ θεοῦ μου (τῆς καινῆς Ἰερουσαλὴμ ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ μου), καὶ τὸ ὄνομα μου τὸ καινόν	ο νικων ποιησω αυτον στυλον εν τω ναω του θεου μου και εξω ου μη εξελθη ετι και γραψω επ αυτον το ονομα του θεου μου και το ονομα της πολεως του θεου μου της καινης ιερουσαλημ η καταβαινουσα εκ του ουρανου απο του θεου μου και το ονομα μου το καινον	ο νικων ποιησω αυτον στυλον εν τω ναω του θεου μου και εξω ου μη εξελθη ετι και γραψω επ αυτον το ονομα του θεου μου και το ονομα της πολεως του θεου μου της καινης ιερουσαλημ η καταβαινει εκ του ουρανου απο του θεου μου και το ονομα μου το καινον

Revelation 12:10 (NET)	Revelation 12:10 (KJV)
Then I heard a loud voice in heaven saying, “The salvation and the power and the kingdom of our God, and the ruling authority of his Christ, have now come, because the accuser of our brothers and sisters, the one who accuses them day and night before our God, has been thrown down.	And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἤκουσα φωνὴν μεγάλην ἐν τῷ οὐρανῷ λέγουσαν ἄρτι ἐγένετο ἡ σωτηρία καὶ ἡ δύναμις καὶ ἡ βασιλεία τοῦ θεοῦ ἡμῶν καὶ ἡ ἐξουσία τοῦ χριστοῦ αὐτοῦ, ὅτι ἐβλήθη ὁ κατήγωρ τῶν ἀδελφῶν ἡμῶν, ὁ κατηγορῶν αὐτοὺς ἐνώπιον τοῦ θεοῦ ἡμῶν ἡμέρας καὶ νυκτός	και ηκουσα φωνην μεγαλην λεγουσαν εν τω ουρανω αρτι εγενετο η σωτηρια και η δυναμις και η βασιλεια του θεου ημων και η εξουσια του χριστου αυτου οτι κατεβληθη ο κατηγορος των αδελφων ημων ο κατηγορων αυτων ενωπιον του θεου ημων ημερας και νυκτος	και ηκουσα φωνην μεγαλην εν τω ουρανω λεγουσαν αρτι εγενετο η σωτηρια και η δυναμις και η βασιλεια του θεου ημων και η εξουσια του χριστου αυτου οτι εβληθη ο κατηγορος των αδελφων ημων ο κατηγορων αυτων ενωπιον του θεου ημων ημερας και νυκτος

Romans 8:1, 2 (NET)	Romans 8:1, 2 (KJV)
There is therefore now no condemnation for those who are in Christ Jesus.	There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ.	ουδεν αρα νυν κατακριμα τοις εν χριστω ιησου μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα	ουδεν αρα νυν κατακριμα τοις εν χριστω ιησου μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα

For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death.

For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσεν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου	ο γαρ νομος του πνευματος της ζωης εν χριστω ιησου ηλευθερωσεν με απο του νομου της αμαρτιας και του θανατου	ο γαρ νομος του πνευματος της ζωης εν χριστω ιησου ηλευθερωσεν με απο του νομου της αμαρτιας και του θανατου

Romans 7:14 (NET)	Romans 7:14 (KJV)
For we know that the law is spiritual—but I am unspiritual, sold into slavery to sin.	For we know that the law is spiritual: but I am carnal, sold under sin.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν, ἐγὼ δὲ σάρκινος εἰμι πεπραμένος ὑπὸ τὴν ἁμαρτίαν	οιδαμεν γαρ οτι ο νομος πνευματικος εστιν εγω δε σαρκικος ειμι πεπραμενος υπο την αμαρτιαν	οιδαμεν γαρ οτι ο νομος πνευματικος εστιν εγω δε σαρκικος ειμι πεπραμενος υπο την αμαρτιαν

Romans 7:17 (NET)	Romans 7:17 (KJV)
But now it is no longer me doing it, but sin that lives in me.	Now then it is no more I that do it, but sin that dwelleth in me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ \|οἰκοῦσα\| ἐν ἐμοὶ ἁμαρτία.	νυνι δε ουκετι εγω κατεργαζομαι αυτο αλλ η οικουσα εν εμοι αμαρτια	νυνι δε ουκετι εγω κατεργαζομαι αυτο αλλ η οικουσα εν εμοι αμαρτια

1 Thessalonians 5:9 (NET)	1 Thessalonians 5:9 (KJV)
For God did not destine us for wrath but for gaining salvation through our Lord Jesus Christ.	For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτι οὐκ ἔθετο ἡμᾶς ὁ θεὸς εἰς ὀργὴν ἀλλὰ εἰς περιποίησιν σωτηρίας διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ \|Χριστοῦ\|	οτι ουκ εθετο ημας ο θεος εις οργην αλλ εις περιποιησιν σωτηριας δια του κυριου ημων ιησου χριστου	οτι ουκ εθετο ημας ο θεος εις οργην αλλ εις περιποιησιν σωτηριας δια του κυριου ημων ιησου χριστου

2 Timothy 1:11 (NET)	2 Timothy 1:11 (KJV)
For this gospel I was appointed a preacher and apostle and teacher.	Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος καὶ διδάσκαλος	εις ο ετεθην εγω κηρυξ και αποστολος και διδασκαλος εθνων	εις ο ετεθην εγω κηρυξ και αποστολος και διδασκαλος εθνων

2 Timothy 1:14 (NET)	2 Timothy 1:14 (KJV)
Protect that good thing entrusted to you, through the Holy Spirit who lives within us.	That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τὴν καλὴν παραθήκην φύλαξον διὰ πνεύματος ἁγίου τοῦ ἐνοικοῦντος ἐν ἡμῖν	την καλην παρακαταθηκην φυλαξον δια πνευματος αγιου του ενοικουντος εν ημιν	την καλην παραθηκην φυλαξον δια πνευματος αγιου του ενοικουντος εν ημιν

John 10:27 (NET)	John 10:27 (KJV)
My sheep listen to my voice, and I know them, and they follow me.	My sheep hear my voice, and I know them, and they follow me:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούουσιν, καγὼ γινώσκω αὐτὰ καὶ ἀκολουθοῦσιν μοι	τα προβατα τα εμα της φωνης μου ακουει καγω γινωσκω αυτα και ακολουθουσιν μοι	τα προβατα τα εμα της φωνης μου ακουει καγω γινωσκω αυτα και ακολουθουσιν μοι

John 10:29 (NET)	John 10:29 (KJV)
My Father, who has given them to me, is greater than all, and no one can snatch them from my Father’s hand.	My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ πατήρ μου ὃ δέδωκεν μοι πάντων μεῖζον ἐστιν, καὶ οὐδεὶς δύναται ἁρπάζειν ἐκ τῆς χειρὸς τοῦ πατρός	ο πατηρ μου ος δεδωκεν μοι μειζων παντων εστιν και ουδεις δυναται αρπαζειν εκ της χειρος του πατρος μου	ο πατηρ μου ος δεδωκεν μοι μειζων παντων εστιν και ουδεις δυναται αρπαζειν εκ της χειρος του πατρος μου

Matthew 6:10 (NET)	Matthew 6:10 (KJV)
may your kingdom come, may your will be done on earth as it is in heaven.	Thy kingdom come. Thy will be done in earth, as it is in heaven.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐλθέτω ἡ βασιλεία σου γενηθήτω τὸ θέλημα σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς	ελθετω η βασιλεια σου γενηθητω το θελημα σου ως εν ουρανω και επι της γης	ελθετω η βασιλεια σου γενηθητω το θελημα σου ως εν ουρανω και επι της γης

Psalm 22, Part 6

Back to Forgiveness and my Religious Mind

Back to The Will of God – Jesus, Part 1

Back to Romans, Part 17

Back to Funeral, Part 3

Back to Westworld, Part 4

Back to The Book of Life, Part 1

Back to The Book of Life, Part 2

Back to The New Covenant, Part 3

Back to Christianity, Part 2

Back to The Day of the Lord, Part 1

Back to A Shadow of the Good Things, Part 8

Back to A Shadow of the Good Things, Part 9

Back to The Day of the Lord, Part 7

Back to A Shadow of the Good Things, Part 10

Back to Keep Yourselves From Idols, Part 2

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^[1] The NET parallel Greek text and NA²⁸ had βλασφημίας here, where the Stephanus Textus Receptus and Byzantine Majority Text had βλασφημιαν (KJV: blasphemy).

^[2] The Stephanus Textus Receptus had και (KJV: and) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not. So them that dwell in heaven was translated in the KJV as a third item to blaspheme rather than as an appositive phrase of his dwelling place; e.g., may your will be done on earth as it is in heaven (Matthew 6:10b NET).

^[3] The NET parallel Greek text and NA²⁸ had μεγάλα αὐχεῖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεγαλαυχει (KJV: boasteth great things).

^[4] The NET parallel Greek text and NA²⁸ had ἡλίκον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ολιγον (KJV: a little).

^[5] The Stephanus Textus Receptus and Byzantine Majority Text had ουτως (KJV: so) following wrongdoing (KJV: iniquity). The NET parallel Greek text and NA²⁸ did not.

^[6] James 3:5, 6 (NET)

^[7] Matthew 15:18-20a (NET)

^[8] Galatians 5:19-21 (NET) Table

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

^[10] The NET parallel Greek text and NA²⁸ had ἔστιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εισιν (KJV: are).

^[11] The Stephanus Textus Receptus and Byzantine Majority Text had τα προβατα (KJV: the sheep) here. The NET parallel Greek text and NA²⁸ did not.

^[12] The Stephanus Textus Receptus and Byzantine Majority Text had ο δε μισθωτος φευγει (KJV: The hireling fleeth) preceding this clause. The NET parallel Greek text and NA²⁸ did not.

^[13] The NET parallel Greek text and NA²⁸ had ἤμεθα here, where the Stephanus Textus Receptus and Byzantine Majority Text had ημεν.

^[14] The NET parallel Greek text and NA²⁸ had τὸ ὑπερβάλλον πλοῦτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had τον υπερβαλλοντα πλουτον (KJV: the exceeding riches).

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

^[16] The NET parallel Greek text and NA²⁸ had ἐστὲ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[17] The Stephanus Textus Receptus had the article η preceding building. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[18] The NET parallel Greek text and NA²⁸ had εἴ γε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειγε (KJV: If so be that).

^[19] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐφ᾿ ᾧ here, where the Stephanus Textus Receptus had επειδη (KJV: for that).

^[20] The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: also) preceding gave (KJV: hath given). The NET parallel Greek text and NA²⁸ did not.

^[21] Revelation 3:7a

^[22] The Stephanus Textus Receptus had ιδου (KJV: Behold) at the beginning of this clause. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[23] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had καταβαίνουσα here, where the Byzantine Majority Text had καταβαινει.

^[24] The NET parallel Greek text and NA²⁸ had κατήγωρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατηγορος.

^[25] The NET parallel Greek text and NA²⁸ had αὐτοὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτων.

^[26] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐβλήθη here, where the Stephanus Textus Receptus had κατεβληθη (KJV: is cast down).

^[27] The Stephanus Textus Receptus and Byzantine Majority Text had μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα (KJV: who walk not after the flesh, but after the Spirit) here. The NET parallel Greek text and NA²⁸ did not.

^[28] The NET parallel Greek text and NA²⁸ had σε here, where the Stephanus Textus Receptus and Byzantine Majority Text had με (KJV: me).

^[29] The NET parallel Greek text and NA²⁸ had σάρκινος here, where the Stephanus Textus Receptus and Byzantine Majority Text had σαρκικος (KJV: carnal).

^[30] The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ’.

^[31] The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ’.

^[32] The NET parallel Greek text and NA²⁸ had μένῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεινη (KJV: abide).

^[33] The NET parallel Greek text and NA²⁸ had μένητε here, where the Stephanus Textus Receptus and Byzantine Majority Tex had μεινητε (KJV: abide).

^[34] The Stephanus Textus Receptus and Byzantine Majority Text had εθνων (KJV: of the Gentiles) here. The NET parallel Greek text and NA²⁸ did not.

^[35] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had παραθήκην here, where the Stephanus Textus Receptus had παρακαταθηκην (KJV: which was committed unto thee).

^[36] The NET parallel Greek text and NA²⁸ had ἀκούουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Tex had ακουει (KJV: hear).

^[37] The NET parallel Greek text and NA²⁸ had ὃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ος (KJV: which).

^[38] The NET parallel Greek text and NA²⁸ had μεῖζον here, where the Stephanus Textus Receptus and Byzantine Majority Text had μειζων.

^[39] The Stephanus Textus Receptus and Byzantine Majority Text had μου here. The NET parallel Greek text and NA²⁸ did not.

Isaiah 53:10-12, Part 2

Posted on October 12, 2020 by admin

To add נַפְשׁ֔וֹ (nephesh), translated his soul (Tanakh, KJV) or his life (NET note 28), to my consideration I must include the next clause as well.

Masoretic Text		Septuagint
Isaiah 53:10bc (Tanakh) Table	Isaiah 53:10bc (NET)	Isaiah 53:10bc (NETS)	Isaiah 53:10bc (Elpenor English)
when thou shalt make his soul (נַפְשׁ֔וֹ) an offering for sin, he shall see his seed, he shall prolong his days,	once restitution is made [NET note 28: if you/she makes, a reparation offering, his life (nephesh, נפשו)], he will see descendants and enjoy long life,	If you offer for sin, you (ψυχὴ ὑμῶν) shall see a long-lived offspring.	If ye can give an offering for sin, your soul (ψυχὴ ὑμῶν) shall see a long-lived seed:

The rabbis’ choice of the Greek word ψυχὴ in the Septuagint supports the originality of some form of נַפְשׁ֔וֹ (nephesh) here. But ὑμῶν (a form of ὑμεῖς) translates as your soul rather than his soul or his life. And in English translation ψυχὴ ὑμῶν (your soul) is the subject of the next clause rather than the direct object of the previous one. If the rabbis had understood נַפְשׁ֔וֹ (nephesh) as a direct object one would have expected ψυχήν in the accusative case in Greek.

I only brought up the English translation of the Septuagint because the very next word ὄψεται is a 3^rd person singular form of ὁράω, and not the 2^nd person plural form ὄψεσθε one would expect. In other words ὄψεται is in complete agreement with the English translations—he shall see (Tanakh, KJV), he will see (NET)—of the very next word in the Masoretic text יִרְאֶ֥ה (ra’ah). The English translations of the Septuagint do not reveal this disagreement between subject—your soul—and predicate—[he, she, it] shall see.

I made a table below of those occurrences of נֶפֶשׁ (nephesh) in Genesis through Deuteronomy plus Isaiah which were translated from the Masoretic text with a personal pronoun into English. My method was haphazard enough at times that I hesitate to claim that this list is exhaustive even in the limited scope mentioned above. It is representative. A subset of that table follows, including only those occurrences translated with the 3^rd person singular pronoun in the Tanakh or NET (found often only in the notes of the NET).

Reference	Chabad.org	Tanakh	NET	Septuagint BLB	Septuagint Elpenor
Isaiah 53:10	נַפְשׁ֔וֹ	his soul	his life [note 28]	ψυχὴ ὑμῶν	ψυχὴ ὑμῶν
Genesis 34:3	נַפְשׁ֔וֹ	his soul	his soul [note 5]	ψυχῇ Δινας	ψυχῇ Δείνας
Genesis 34:8	נַפְשׁוֹ֙	The soul	his soul [note 19]	ψυχῇ	ψυχῇ
Genesis 35:18	נַפְשָׁהּ֙	her soul	her life [note 37]	ψυχήν	ψυχήν ^[1]
Genesis 37:21	נָֽפֶשׁ	his life	his life	ψυχήν	ψυχήν^[2]
Genesis 42:21	נַפְשׁ֛וֹ	his soul	his soul [note 45]	ψυχῆς αὐτοῦ	ψυχῆς αὐτοῦ
Genesis 44:30	וְנַפְשׁ֖וֹ	his soul	his very life	ψυχὴ αὐτοῦ	ψυχὴ αὐτοῦ
Genesis 44:30	בְנַפְשֽׁוֹ	the lad’s soul	his son’s life	τῆς τούτου ψυχῆς	τῆς τούτου ψυχῆς
Exodus 21:30	נַפְשׁ֔וֹ	his life	his life	ψυχῆς αὐτοῦ	ψυχῆς αὐτοῦ
Exodus 30:12	נַפְשׁ֛וֹ	his soul	his life	ψυχῆς αὐτοῦ	ψυχῆς αὐτοῦ
Numbers 30:2 (30:3)	נַפְשׁ֔וֹ	his soul	himself	ψυχῆς αὐτοῦ	ψυχῆς αὐτοῦ
Numbers 30:4 (30:5)	נַפְשָׁ֔הּ	her soul	herself	ψυχῆς αὐτῆς	ψυχῆς αὐτῆς
Numbers 30:4 (30:5)	נַפְשָׁ֖הּ	her soul	herself	ψυχῆς αὐτῆς	ψυχῆς αὐτῆς
Numbers 30:5 (30:6)	נַפְשָׁ֖הּ	her soul	herself	ψυχῆς αὐτῆς	ψυχῆς αὐτῆς
Numbers 30:6 (30:7)	נַפְשָֽׁהּ	her soul	herself	ψυχῆς αὐτῆς	ψυχῆς αὐτῆς
Numbers 30:7 (30:8)	נַפְשָׁ֖הּ	her soul	herself	ψυχῆς αὐτῆς	ψυχῆς αὐτῆς
Numbers 30:8 (30:9)	נַפְשָׁ֑הּ	her soul	herself	ψυχῆς αὐτῆς	ψυχῆς αὐτῆς
Numbers 30:9 (30:10)	נַפְשָׁ֖הּ	her soul	herself	ψυχῆς αὐτῆς	ψυχῆς αὐτῆς
Numbers 30:10 (30:11)	נַפְשָׁ֖הּ	her soul	herself	ψυχῆς αὐτῆς	ψυχῆς αὐτῆς
Numbers 30:11 (30:12)	נַפְשָׁ֖הּ	her soul	herself	ψυχῆς αὐτῆς	ψυχῆς αὐτῆς
Numbers 30:12 (30:13)	נַפְשָׁ֖הּ	her soul	n/a	ψυχῆς αὐτῆς	ψυχῆς αὐτῆς
Deuteronomy 18:6	נַפְשׁ֔וֹ	his soul	his soul [note 9]^[3]	ψυχὴ αὐτοῦ	ψυχὴ αὐτοῦ
Isaiah 5:14	נַפְשָׁ֔הּ	herself	its throat	ψυχὴν αὐτοῦ	ψυχὴν αὐτοῦ
Isaiah 15:4	נַפְשׁ֖וֹ	his life	his inner being [note 7]	ψυχὴ αὐτῆς	ψυχὴ αὐτῆς
Isaiah 29:8	נַפְשׁוֹ֒	his soul	his stomach	n/a	n/a
Isaiah 29:8	וְנַפְשׁ֖וֹ	his soul	his thirst	ψυχὴ αὐτοῦ	ψυχὴ αὐτοῦ
Isaiah 44:20	נַפְשׁוֹ֙	his soul	himself	ψυχὴν αὐτοῦ	ψυχὴν αὐτοῦ
Isaiah 53:11	נַפְשׁוֹ֙	his soul	n/a	ψυχῆς αὐτοῦ	ψυχῆς αὐτοῦ
Isaiah 53:12	נַפְשׁ֔וֹ	his soul	his life [note 36]	ψυχὴ αὐτοῦ	ψυχὴ αὐτοῦ
Isaiah 58:5	נַפְשׁ֑וֹ	his soul	Himself [note 10]	ψυχὴν αὐτοῦ	ψυχὴν αὐτοῦ

In general נפשו was translated his soul/life and נפשה her soul/life. I’ll consider the exceptions below.

Masoretic Text		Septuagint
Genesis 34:3 (Tanakh)	Genesis 34:3 (NET)	Genesis 34:3 (NETS)	Genesis 34:3 (Elpenor English)
And his soul (נַפְשׁ֔וֹ) did cleave unto Dinah the daughter of Jacob, and he loved the damsel, and spoke comfortingly unto the damsel.	Then he (nephesh, נפשו) became very attached to Dinah, Jacob’s daughter. He fell in love with the young woman and spoke romantically to her.	And he attended to the person (ψυχῇ) of Dina (Δινας) the daughter of Jacob, and he loved the maiden and spoke with her according to the maiden’s mind.	And he was attached to the soul (ψυχῇ) of Dina (Δείνας) the daughter of Jacob, and he loved the damsel, and he spoke kindly to the damsel.

The rabbis who translated the Septuagint understood נַפְשׁ֔וֹ (nephesh) here as Dinah’s soul (BLB: ψυχῇ Δινας; Elpenor: ψυχῇ Δείνας) rather than Shechem’s soul.

Masoretic Text		Septuagint
Genesis 34:8 (Tanakh)	Genesis 34:8 (NET)	Genesis 34:8 (NETS)	Genesis 34:8 (Elpenor English)
And Hamor spoke with them, saying ‘The soul (נַפְשׁוֹ֙) of my son Shechem longeth for your daughter. I pray you give her unto him to wife.	But Hamor made this appeal to them: “My son Shechem is in love with your daughter [NET note 19: Shechem my son, his soul (nephesh, נפשו) is attached to your daughter]. Please give her to him as his wife.	And Hennor spoke with them, saying, “My son Sychem has selected your daughter with his soul (ψυχῇ); give her to him as a wife.	And Emmor spoke to them, saying, Sychem my son has chosen in his heart (ψυχῇ) your daughter; give her therefore to him for a wife,

Did the Masoretes change נפשה to נפשו in verse 3 to conform to Hamor’s statement about his son’s soul in verse 8? Or did the rabbis who translated the Septuagint make a theological judgment call here? It is one thing for Hamor to say that the soul of my son Shechem longeth for your daughter, and quite another for the Holy Spirit (in the narrative portion of the text) to confirm that his soul did cleave unto Dinah the daughter of Jacob after he had raped her. Frankly, I don’t know. I try to keep both possibilities in mind. The NETS translation—“and spoke with her according to the maiden’s mind”—appears to be a more accurate translation of the Greek—καὶ ἐλάλησε(ν) κατὰ τὴν διάνοιαν τῆς παρθένου αὐτῇ—than the English Elpenor—and he spoke kindly to the damsel.

There is a similar issue in Isaiah.

Masoretic Text		Septuagint
Isaiah 15:4 (Tanakh)	Isaiah 15:4 (NET)	Isaiah 15:4 (NETS)	Isaiah 15:4 (Elpenor English)
And Heshbon shall cry, and Elealeh: their voice shall be heard even unto Jahaz: therefore the armed soldiers of Moab shall cry out; his life (נַפְשׁ֖וֹ) shall be grievous unto him.	The people of Heshbon and Elealeh cry out; their voices are heard as far away as Jahaz. For this reason Moab’s soldiers shout in distress; their courage wavers [NET note 7: his inner being (nephesh, נפשו) quivers for him].	Because Hesebon and Eleale have cried out, her voice is heard as far as Iassa; therefore the loins of Moabitis cry aloud; her (αὐτῆς) soul (ψυχὴ) will know.	For Esebon and Eleale have cried: their voice was heard to Jassa: therefore the loins of the region of Moab cry aloud; her (αὐτῆς) soul (ψυχὴ) shall know.

So again, did the Masoretes change נפשה to נפשו to fit better with the armed soldiers of Moab? Or did the rabbis translate נפשו ψυχὴ αὐτῆς because they interpreted this as a reference to all in Moab?^[4] Again, I don’t know how to tell in isolation like this, but now I have two occurrences where the rabbis who translated the Septuagint may have translated נפשו with feminine associations. Given the limited scope of my investigation that could be telling.

Here is the opposite issue.

Masoretic Text		Septuagint
Isaiah 5:14 (Tanakh)	Isaiah 5:14 (NET)	Isaiah 5:14 (NETS)	Isaiah 5:14 (Elpenor English)
Therefore hell hath enlarged herself (נַפְשָׁ֔הּ), and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it.	So Death will open up its throat (nephesh, נפשה), and open wide its mouth; Zion’s dignitaries and masses will descend into it, including those who revel and celebrate within her.	And Hades has enlarged its (αὐτοῦ) appetite (ψυχὴν) and opened its mouth without ceasing; and her glorious ones and her great and her rich and her pestilent shall go down.	Therefore hell has enlarged its (αὐτοῦ) desire (ψυχὴν) and opened its mouth without ceasing: and her glorious and great, and her rich and her pestilent men shall go down [into it].

Here it seems all too obvious that the rabbis who translated the Septuagint changed the pronoun to αὐτοῦ (a masculine/neuter form of αὐτός) because ᾅδης (NETS: Hades; English Elpenor: hell) is masculine in Greek. I think the English translation its (though a legitimate rendering of αὐτοῦ) stems from a more modern sensibility which denies hell, death or Hades a masculine or feminine soul/life. That English translation may or may not reflect what the rabbis had in mind, not to mention the Holy Spirit.

The main issue in Isaiah 53:10, however, is not the gender of the 3^rd person pronoun employed to translate נפשו (nephesh). Rather, in the Septuagint נפשו (nephesh) was translated with a 2^nd person plural pronoun. So I made another table below that listed the 2^nd person occurrences from my original limited set. Again, it is probably representative rather than exhaustive. To my eye נפשך seemed most similar to נפשו.

Masoretic Text		Septuagint
Genesis 27:31 (Tanakh)	Genesis 27:31 (NET)	Genesis 27:31 (NETS)	Genesis 27:31 (Elpenor English)
And he also made savoury food, and brought it unto his father; and he said unto his father: ‘Let my father arise, and eat of his son’s venison, that thy soul (נַפְשֶֽׁךָ) may bless me.’	He also prepared some tasty food and brought it to his father. Esau said to him, “My father, get up and eat some of your son’s wild game. Then you can bless me [NET note 61: so that your soul (nephesh, נפשך) may bless me].”	And he too prepared victuals and presented them to his father and said to his father, “Let my father rise and eat of his son’s game, so that your (σου) soul (ψυχή) may bless me.”	And he also had made meats and brought them to his father; and he said to his father, Let my father arise and eat of his son’s venison, that thy (σου) soul (ψυχή) may bless me.

The Hebrew word נפשך (nephesh), however, was never translated ψυχὴ ὑμῶν in the tables I’d created. So I worked backwards, found that נפשכם was translated ψυχὴ ὑμῶν and made the table below.

Reference	Chabad.org	Tanakh	NET	Septuagint BLB	Septuagint Elpenor
Isaiah 53:10	נַפְשׁ֔וֹ	his soul	his life [note 28]	ψυχὴ ὑμῶν	ψυχὴ ὑμῶν
Leviticus 26:15	נַפְשְׁכֶ֑ם	your soul	n/a	ψυχὴ ὑμῶν	ψυχὴ ὑμῶν
Deuteronomy 11:13	נַפְשְׁכֶֽם	your soul	your…being	ψυχῆς σου	ψυχῆς σου
Deuteronomy 11:18	נַפְשְׁכֶ֑ם	your soul	your…being	ψυχὴν ὑμῶν	ψυχὴν ὑμῶν
Deuteronomy 13:3 (13:4)	נַפְשְׁכֶֽם	your soul	your…being	ψυχῆς ὑμῶν	ψυχῆς ὑμῶν
Isaiah 55:2	נַפְשְׁכֶֽם	your soul	your appetite [note 8]	ψυχὴ ὑμῶν	ψυχὴ ὑμῶν
Isaiah 55:3	נַפְשְׁכֶ֑ם	your soul	you	ψυχὴ ὑμῶν	ψυχὴ ὑμῶν

Here, in more detail, is the first example that was also translated ψυχὴ ὑμῶν.

Masoretic Text		Septuagint
Leviticus 26:15 (Tanakh)	Leviticus 26:15 (NET)	Leviticus 26:15 (NETS)	Leviticus 26:15 (Elpenor English)
and if ye shall reject My statutes, and if your soul (נַפְשְׁכֶ֑ם) abhor Mine ordinances, so that ye will not do all My commandments, but break My covenant;	if you reject my statutes and abhor my regulations so that you do not keep all my commandments and you break my covenant—	but refuse to comply with them, and your (ὑμῶν) soul (ψυχὴ) be angered by my judgments so that you do not carry out all my commandments so that you scatter my covenant to the wind,	but disobey them, and your (ὑμῶν) soul (ψυχὴ) should loathe my judgments, so that ye should not keep all my commands, so as to break my covenant,

So did the Masoretes change נפשכם to נפשו to match the next verses better?

Masoretic Text		Septuagint
Isaiah 53:11, 12 (Tanakh)	Isaiah 53:11, 12 (NET)	Isaiah 53:11, 12 (NETS)	Isaiah 53:11, 12 (Elpenor English)
He shall see of the travail of his soul (נַפְשׁוֹ֙), and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities [Table].	Having suffered, he will reflect on his work, he will be satisfied when he understands what he has done. “My servant will acquit many, for he carried their sins	from the pain of his (αὐτοῦ) soul (ψυχῆς), to show him light and fill him with understanding, to justify a righteous one who is well subject to many, and he himself shall bear their sins [Table].	the travail of his (αὐτοῦ) soul (ψυχῆς), to shew him light, and to form [him] with understanding; to justify the just one who serves many well; and he shall bear their sins.
Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul (נַפְשׁ֔וֹ) unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors [Table].	So I will assign him a portion with the multitudes, he will divide the spoils of victory with the powerful, because he willingly submitted [NET note 36: because he laid bare his life (nephesh, נפשו)] to death and was numbered with the rebels, when he lifted up the sin of many and intervened on behalf of the rebels.”	Therefore he shall inherit many, and he shall divide the spoils of the strong, because his (αὐτοῦ) soul (ψυχὴ) was given over to death, and he was reckoned among the lawless, and he bore the sins of many, and because of their sins he was given over [Table].	Therefore he shall inherit many, and he shall divide the spoils of the mighty; because his (αὐτοῦ) soul (ψυχὴ) was delivered to death: and he was numbered among the transgressors; and he bore the sins of many, and was delivered because of their iniquities.

Frankly, I would be more convinced, perhaps completely persuaded, if ὄψεσθε, the 2^nd person plural form of ὁράω, had followed ψυχὴ ὑμῶν in Isaiah 53:10 rather than ὄψεται, the 3^rd person singular form. I don’t read this as a mistake. The rabbis who translated the Septuagint knew Koine Greek better than I do. I read this as their scruple not to alter the original text any more than they felt was absolutely necessary, even at the expense of good Koine Greek.

I’ll conclude this essay with Jesus’ understanding (Matthew 20:25-28 NET):

You know that the rulers of the Gentiles lord it over them, and those in high positions use their authority over them. It must not be this way among you! Instead whoever wants to be great among you must be^[5] your servant [Table], and whoever wants to be first among you must be^[6] your slave—just as the Son of Man did not come to be served but to serve, and to give his life (ψυχὴν αὐτοῦ) as a ransom for many.

The phrase and to give his life (καὶ δοῦναι τὴν ψυχὴν αὐτοῦ) is so much more than a poetic allusion to Jesus’ death. His death is only the beginning of his soul/life: I tell you the solemn truth, He told his disciples, unless a kernel of wheat falls into the ground and dies, it remains by itself alone. But if it dies, it produces much grain.^[7] And I, when I am lifted up from the earth, will draw all people to myself.^[8]

If I’ve learned anything from this exercise it is this: when the soul/life in question is God’s, I should think of it as functionally equivalent to αἰώνιος ζωὴ (eternal life). Jesus lived, walked, was led by the Holy Spirit. He, as a human being, was filled continuously with God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. His soul/life is “the absolute and unequivocal denial of the probability of [the desires of the flesh] EVER OCCURING at any moment or time in the future.”^[9] This is what He gave as a ransom for many; namely, for all and to all who take Him at his word.

The tables mentioned above follow.

Reference	Chabad.org	Tanakh	NET	Septuagint BLB	Septuagint Elpenor
Isaiah 53:10	נַפְשׁ֔וֹ	his soul	his life [note 28]	ψυχὴ ὑμῶν	ψυχὴ ὑμῶν
Genesis 12:13	נַפְשִׁ֖י	my soul	my life	ψυχή μου	ψυχή μου
Genesis 19:17	נַפְשֶׁ֔ךָ	thy life	your lives	σεαυτοῦ ψυχήν	σεαυτοῦ ψυχήν
Genesis 19:19	נַפְשִׁ֑י	my life	my life	ψυχήν μου	ψυχήν μου
Genesis 19:20	נַפְשִֽׁי	my soul	my soul [note 61]	ψυχή μου	ψυχή μου
Genesis 27:4	נַפְשִׁ֖י	my soul	my soul [note 10]	ψυχή μου	ψυχή μου
Genesis 27:19	נַפְשֶֽׁךָ	thy soul	your soul [note 34]	ψυχή σου	ψυχή σου
Genesis 19:25	נַפְשִׁ֑י	my soul	my soul [note 45]	ψυχή μου	ψυχή μου
Genesis 27:31	נַפְשֶֽׁךָ	thy soul	your soul [note 61]	ψυχή σου	ψυχή σου
Genesis 32:30 (32:31)	נַפְשִֽׁי	my life	my soul [note 79]	μου ἡ ψυχή	μου ἡ ψυχή
Genesis 34:3	נַפְשׁ֔וֹ	his soul	his soul [note 5]	ψυχῇ Δινας	ψυχῇ Δείνας
Genesis 34:8	נַפְשׁוֹ֙	The soul	his soul [note 19]	ψυχῇ	ψυχῇ
Genesis 35:18	נַפְשָׁהּ֙	her soul	her life [note 37]	ψυχήν	ψυχήν
Genesis 37:21	נָֽפֶשׁ	his life	his life	ψυχήν	ψυχήν
Genesis 42:21	נַפְשׁ֛וֹ	his soul	his soul [note 45]	ψυχῆς αὐτοῦ	ψυχῆς αὐτοῦ
Genesis 44:30	וְנַפְשׁ֖וֹ	his soul	his very life	ψυχὴ αὐτοῦ	ψυχὴ αὐτοῦ
Genesis 44:30	בְנַפְשֽׁוֹ	the lad’s soul	his son’s life	τῆς τούτου ψυχῆς	τῆς τούτου ψυχῆς
Genesis 49:6	נַפְשִׁ֔י	my soul	my soul	ψυχή μου	ψυχή μου
Exodus 4:19	נַפְשֶֽׁךָ	thy life	your life	ψυχήν	ψυχήν^[10]
Exodus 15:9	נַפְשִׁ֔י	my lust	my desire	ψυχήν μου	ψυχήν μου
Exodus 21:30	נַפְשׁ֔וֹ	his life	his life	ψυχῆς αὐτοῦ	ψυχῆς αὐτοῦ
Exodus 30:12	נַפְשׁ֛וֹ	his soul	his life	ψυχῆς αὐτοῦ	ψυχῆς αὐτοῦ
Exodus 30:15	נַפְשֹֽׁתֵיכֶֽם	your souls	your lives	ψυχῶν ὑμῶν	ψυχῶν ὑμῶν
Exodus 30:16	נַפְשֹֽׁתֵיכֶֽם	your souls	your lives	ψυχῶν ὑμῶν	ψυχῶν ὑμῶν
Leviticus 11:43	נַפְשֹׁ֣תֵיכֶ֔ם	yourselves	yourselves	ψυχὰς ὑμῶν	ψυχὰς ὑμῶν
Leviticus 11:44	נַפְשֹׁ֣תֵיכֶ֔ם	yourselves	yourselves	ψυχὰς ὑμῶν	ψυχὰς ὑμῶν
Leviticus 16:29	נַפְשֹֽׁתֵיכֶ֗ם	your souls	yourselves	ψυχὰς ὑμῶν	ψυχὰς ὑμῶν
Leviticus 16:31	נַפְשֹֽׁתֵיכֶ֑ם	your souls	yourselves	ψυχὰς ὑμῶν	ψυχὰς ὑμῶν
Leviticus 17:11	נַפְשֹֽׁתֵיכֶ֑ם	your souls	your lives	ψυχῶν ὑμῶν	ψυχῶν ὑμῶν
Leviticus 20:25	נַפְשֹֽׁתֵיכֶ֜ם	your souls	yourselves	ψυχὰς ὑμῶν	ψυχὰς ὑμῶν
Leviticus 23:27	נַפְשֹֽׁתֵיכֶ֑ם	your souls	yourselves	ψυχὰς ὑμῶν	ψυχὰς ὑμῶν
Leviticus 23:32	נַפְשֹֽׁתֵיכֶ֑ם	your souls	yourselves	ψυχὰς ὑμῶν	ψυχὰς ὑμῶν
Leviticus 26:11	נַפְשִׁ֖י	My soul	my soul [note 19]	ψυχή μου	ψυχή μου
Leviticus 26:15	נַפְשְׁכֶ֑ם	your soul	n/a	ψυχὴ ὑμῶν	ψυχὴ ὑμῶν
Leviticus 26:30	נַפְשִׁ֖י	My soul	my soul [note 51]	ψυχή μου	ψυχή μου
Leviticus 26:43	נַפְשָֽׁם	their soul	their soul [note 73]	ψυχῇ αὐτῶν	ψυχῇ αὐτῶν
Numbers 11:6	נַפְשֵׁ֥נוּ	our soul	our souls [note 19]	ψυχὴ ἡμῶν	ψυχὴ ἡμῶν
Numbers 16:38 (17:3)	בְּנַפְשֹׁתָ֗ם	their lives	their lives	ψυχαῗς αὐτῶν	ψυχαῗς αὐτῶν
Numbers 21:5	וְנַפְשֵׁ֣נוּ	our soul	our souls [note 12]	ψυχὴ ἡμῶν	ψυχὴ ἡμῶν
Numbers 23:10	נַפְשִׁי֙	me	me	ψυχή μου	ψυχή μου
Numbers 29:7	נַפְשֹֽׁתֵיכֶ֑ם	your souls	yourselves	ψυχὰς ὑμῶν	ψυχὰς ὑμῶν
Numbers 30:2 (30:3)	נַפְשׁ֔וֹ	his soul	himself	ψυχῆς αὐτοῦ	ψυχῆς αὐτοῦ
Numbers 30:4 (30:5)	נַפְשָׁ֔הּ	her soul	herself	ψυχῆς αὐτῆς	ψυχῆς αὐτῆς
Numbers 30:4 (30:5)	נַפְשָׁ֖הּ	her soul	herself	ψυχῆς αὐτῆς	ψυχῆς αὐτῆς
Numbers 30:5 (30:6)	נַפְשָׁ֖הּ	her soul	herself	ψυχῆς αὐτῆς	ψυχῆς αὐτῆς
Numbers 30:6 (30:7)	נַפְשָֽׁהּ	her soul	herself	ψυχῆς αὐτῆς	ψυχῆς αὐτῆς
Numbers 30:7 (30:8)	נַפְשָׁ֖הּ	her soul	herself	ψυχῆς αὐτῆς	ψυχῆς αὐτῆς
Numbers 30:8 (30:9)	נַפְשָׁ֑הּ	her soul	herself	ψυχῆς αὐτῆς	ψυχῆς αὐτῆς
Numbers 30:9 (30:10)	נַפְשָׁ֖הּ	her soul	herself	ψυχῆς αὐτῆς	ψυχῆς αὐτῆς
Numbers 30:10 (30:11)	נַפְשָׁ֖הּ	her soul	herself	ψυχῆς αὐτῆς	ψυχῆς αὐτῆς
Numbers 30:11 (30:12)	נַפְשָׁ֖הּ	her soul	herself	ψυχῆς αὐτῆς	ψυχῆς αὐτῆς
Numbers 30:12 (30:13)	נַפְשָׁ֖הּ	her soul	n/a	ψυχῆς αὐτῆς	ψυχῆς αὐτῆς
Numbers 31:50	נַפְשֹׁתֵ֖ינוּ	our souls	ourselves	περὶ ἡμῶν	περὶ ἡμῶν
Deuteronomy 4:9	נַפְשְׁךָ֜	thy soul	your soul [note 13]	ψυχήν σου	ψυχήν σου
Deuteronomy 4:15	לְנַפְשֹֽׁתֵיכֶ֑ם	yourselves	your souls [note 23]	ψυχὰς ὑμῶν	ψυχὰς ὑμῶν
Deuteronomy 4:29	נַפְשֶֽׁךָ	thy soul	your…soul	ψυχῆς σου	ψυχῆς σου
Deuteronomy 6:5	נַפְשְׁךָ֖	thy soul	your…being	ψυχῆς σου	ψυχῆς σου
Deuteronomy 10:12	נַפְשֶֽׁךָ	thy soul	your…being	ψυχῆς σου	ψυχῆς σου
Deuteronomy 11:13	נַפְשְׁכֶֽם	your soul	your…being	ψυχῆς σου	ψυχῆς σου
Deuteronomy 11:18	נַפְשְׁכֶ֑ם	your soul	your…being	ψυχὴν ὑμῶν	ψυχὴν ὑμῶν
Deuteronomy 12:15	נַפְשְׁךָ֜	thy soul	you	ἐπιθυμίᾳ σου	ἐπιθυμίᾳ σου
Deuteronomy 20:20	נַפְשְׁךָ֖	thy soul	my soul [note 29]	ψυχή σου	ψυχή σου
Deuteronomy 20:20	נַפְשְׁךָ֖	thy soul	your soul [note 30]	ψυχῆς σου	ψυχῆς σου
Deuteronomy 12:21	נַפְשֶֽׁךָ	thy soul	you	ψυχῆς σου	ψυχῆς σου
Deuteronomy 13:3 (13:4)	נַפְשְׁכֶֽם	your soul	your…being	ψυχῆς ὑμῶν	ψυχῆς ὑμῶν
Deuteronomy 13:6 (13:7)	כְּנַפְשְׁךָ֖	thine own soul	n/a	ψυχῆς σου	ψυχῇ σου
Deuteronomy 14:26	נַפְשְׁךָ֜	thy soul	you	ψυχή σου	ψυχή σου
Deuteronomy 14:26	נַפְשֶׁ֑ךָ	thy soul	you	ψυχή σου	ψυχή σου
Deuteronomy 18:6	נַפְשׁ֔וֹ	his soul	his soul [note 9]	ψυχὴ αὐτοῦ	ψυχὴ αὐτοῦ
Deuteronomy 26:16	נַפְשֶֽׁךָ	thy soul	your…soul	ψυχῆς ὑμῶν	ψυχῆς ὑμῶν
Deuteronomy 30:2	נַפְשֶֽׁךָ	thy soul	your…being	ψυχῆς σου	ψυχῆς σου
Deuteronomy 30:6	נַפְשְׁךָ֖	thy soul	your…being	ψυχῆς σου	ψυχῆς σου
Deuteronomy 30:10	נַפְשֶֽׁךָ	thy soul	your…being	ψυχῆς σου	ψυχῆς σου
Isaiah 1:14	נַפְשִׁ֔י	my soul	I	ψυχή μου	ψυχή μου
Isaiah 3:9	לְנַפְשָׁ֔ם	their soul	their soul [note 23]	ψυχῇ αὐτῶν	ψυχῇ αὐτῶν
Isaiah 5:14	נַפְשָׁ֔הּ	herself	its throat	ψυχὴν αὐτοῦ	ψυχὴν αὐτοῦ
Isaiah 15:4	נַפְשׁ֖וֹ	his life	his inner being [note 7]	ψυχὴ αὐτῆς	ψυχὴ αὐτῆς
Isaiah 26:8 (26:9)	נָֽפֶשׁ	our soul	[our?] being [note 12]	ψυχὴ ἡμῶν	ψυχὴ ἡμῶν
Isaiah 26:9	נַפְשִׁ֚י	my soul	my soul [note 13]	n/a	n/a
Isaiah 29:8	נַפְשׁוֹ֒	his soul	his stomach	n/a	n/a
Isaiah 29:8	וְנַפְשׁ֖וֹ	his soul	his thirst	ψυχὴ αὐτοῦ	ψυχὴ αὐτοῦ
Isaiah 38:15	נַפְשִֽׁי	my soul	my soul [note 27]	ψυχῆς	ψυχῆς^[11]
Isaiah 38:17	נַפְשִׁי֙	my soul	my soul [note 31]	ψυχήν	ψυχήν^[12]
Isaiah 42:1	נַפְשִׁ֑י	my soul	I	ψυχή μου	ψυχή μου
Isaiah 43:4	נַפְשֶֽׁךָ	thy life	your life	κεφαλῆς σου	κεφαλῆς σου
Isaiah 44:20	נַפְשׁוֹ֙	his soul	himself	ψυχὴν αὐτοῦ	ψυχὴν αὐτοῦ
Isaiah 46:2	וְנַפְשָׁ֖ם	themselves	Their soul/life [note 6]	αὐτοὶ	αὐτοὶ
Isaiah 47:14	נַפְשָׁ֖ם	themselves	themselves	ψυχὴν αὐτῶν	ψυχὴν αὐτῶν
Isaiah 51:23	לְנַפְשֵׁ֖ךְ	thy soul	you	ψυχῇ σου	ψυχῇ σου
Isaiah 53:11	נַפְשׁוֹ֙	his soul	n/a	ψυχῆς αὐτοῦ	ψυχῆς αὐτοῦ
Isaiah 53:12	נַפְשׁ֔וֹ	his soul	his life [note 36]	ψυχὴ αὐτοῦ	ψυχὴ αὐτοῦ
Isaiah 55:2	נַפְשְׁכֶֽם	your soul	your appetite [note 8]	ψυχὴ ὑμῶν	ψυχὴ ὑμῶν
Isaiah 55:3	נַפְשְׁכֶ֑ם	your soul	you	ψυχὴ ὑμῶν	ψυχὴ ὑμῶν
Isaiah 58:3	נַפְשֵׁ֖נוּ	our soul	ourselves	ψυχὰς ἡμῶν	ψυχὰς ἡμῶν
Isaiah 58:5	נַפְשׁ֑וֹ	his soul	Himself [note 10]	ψυχὴν αὐτοῦ	ψυχὴν αὐτοῦ
Isaiah 58:10	נַפְשֶׁ֔ךָ	thy soul	your being [note 24]	ψυχῆς σου	ψυχῆς σου
Isaiah 58:11	נַפְשֶׁ֔ךָ	thy soul	your appetite [note 27]	ψυχή σου	ψυχή σου
Isaiah 61:10	נַפְשִׁי֙	my soul	my being [note 26]	ψυχή μου	ψυχή μου
Isaiah 66:3	נַפְשָׁ֥ם	their soul	their being [note 10]	ψυχὴ αὐτῶν	ψυχὴ αὐτῶν

Reference	Chabad.org	Tanakh	NET	Septuagint BLB	Septuagint Elpenor
Isaiah 53:10	נַפְשׁ֔וֹ	his soul	his life [note 28]	ψυχὴ ὑμῶν	ψυχὴ ὑμῶν
Genesis 19:17	נַפְשֶׁ֔ךָ	thy life	your lives	σεαυτοῦ ψυχήν	σεαυτοῦ ψυχήν
Genesis 27:19	נַפְשֶֽׁךָ	thy soul	your soul [note 34]	ψυχή σου	ψυχή σου
Genesis 27:31	נַפְשֶֽׁךָ	thy soul	your soul [note 61]	ψυχή σου	ψυχή σου
Exodus 4:19	נַפְשֶֽׁךָ	thy life	your life	ψυχήν	ψυχήν
Exodus 30:15	נַפְשֹֽׁתֵיכֶֽם	your souls	your lives	ψυχῶν ὑμῶν	ψυχῶν ὑμῶν
Exodus 30:16	נַפְשֹֽׁתֵיכֶֽם	your souls	your lives	ψυχῶν ὑμῶν	ψυχῶν ὑμῶν
Leviticus 11:43	נַפְשֹׁ֣תֵיכֶ֔ם	yourselves	yourselves	ψυχὰς ὑμῶν	ψυχὰς ὑμῶν
Leviticus 11:44	נַפְשֹׁ֣תֵיכֶ֔ם	yourselves	yourselves	ψυχὰς ὑμῶν	ψυχὰς ὑμῶν
Leviticus 16:29	נַפְשֹֽׁתֵיכֶ֗ם	your souls	yourselves	ψυχὰς ὑμῶν	ψυχὰς ὑμῶν
Leviticus 16:31	נַפְשֹֽׁתֵיכֶ֑ם	your souls	yourselves	ψυχὰς ὑμῶν	ψυχὰς ὑμῶν
Leviticus 17:11	נַפְשֹֽׁתֵיכֶ֑ם	your souls	your lives	ψυχῶν ὑμῶν	ψυχῶν ὑμῶν
Leviticus 20:25	נַפְשֹֽׁתֵיכֶ֜ם	your souls	yourselves	ψυχὰς ὑμῶν	ψυχὰς ὑμῶν
Leviticus 23:27	נַפְשֹֽׁתֵיכֶ֑ם	your souls	yourselves	ψυχὰς ὑμῶν	ψυχὰς ὑμῶν
Leviticus 23:32	נַפְשֹֽׁתֵיכֶ֑ם	your souls	yourselves	ψυχὰς ὑμῶν	ψυχὰς ὑμῶν
Leviticus 26:15	נַפְשְׁכֶ֑ם	your soul	n/a	ψυχὴ ὑμῶν	ψυχὴ ὑμῶν
Numbers 29:7	נַפְשֹֽׁתֵיכֶ֑ם	your souls	yourselves	ψυχὰς ὑμῶν	ψυχὰς ὑμῶν
Deuteronomy 4:9	נַפְשְׁךָ֜	thy soul	your soul [note 13]	ψυχήν σου	ψυχήν σου
Deuteronomy 4:15	לְנַפְשֹֽׁתֵיכֶ֑ם	yourselves	your souls [note 23]	ψυχὰς ὑμῶν	ψυχὰς ὑμῶν
Deuteronomy 4:29	נַפְשֶֽׁךָ	thy soul	your…soul	ψυχῆς σου	ψυχῆς σου
Deuteronomy 6:5	נַפְשְׁךָ֖	thy soul	your…being	ψυχῆς σου	ψυχῆς σου
Deuteronomy 10:12	נַפְשֶֽׁךָ	thy soul	your…being	ψυχῆς σου	ψυχῆς σου
Deuteronomy 11:13	נַפְשְׁכֶֽם	your soul	your…being	ψυχῆς σου	ψυχῆς σου
Deuteronomy 11:18	נַפְשְׁכֶ֑ם	your soul	your…being	ψυχὴν ὑμῶν	ψυχὴν ὑμῶν
Deuteronomy 12:15	נַפְשְׁךָ֜	thy soul	you	ἐπιθυμίᾳ σου	ἐπιθυμίᾳ σου
Deuteronomy 20:20	נַפְשְׁךָ֖	thy soul	my soul [note 29]	ψυχή σου	ψυχή σου
Deuteronomy 20:20	נַפְשְׁךָ֖	thy soul	your soul [note 30]	ψυχῆς σου	ψυχῆς σου
Deuteronomy 12:21	נַפְשֶֽׁךָ	thy soul	you	ψυχῆς σου	ψυχῆς σου
Deuteronomy 13:3 (13:4)	נַפְשְׁכֶֽם	your soul	your…being	ψυχῆς ὑμῶν	ψυχῆς ὑμῶν
Deuteronomy 13:6 (13:7)	כְּנַפְשְׁךָ֖	thine own soul	n/a	ψυχῆς σου	ψυχῇ σου
Deuteronomy 14:26	נַפְשְׁךָ֜	thy soul	you	ψυχή σου	ψυχή σου
Deuteronomy 14:26	נַפְשֶׁ֑ךָ	thy soul	you	ψυχή σου	ψυχή σου
Deuteronomy 26:16	נַפְשֶֽׁךָ	thy soul	your…soul	ψυχῆς ὑμῶν	ψυχῆς ὑμῶν
Deuteronomy 30:2	נַפְשֶֽׁךָ	thy soul	your…being	ψυχῆς σου	ψυχῆς σου
Deuteronomy 30:6	נַפְשְׁךָ֖	thy soul	your…being	ψυχῆς σου	ψυχῆς σου
Deuteronomy 30:10	נַפְשֶֽׁךָ	thy soul	your…being	ψυχῆς σου	ψυχῆς σου
Isaiah 43:4	נַפְשֶֽׁךָ	thy life	your life	κεφαλῆς σου	κεφαλῆς σου
Isaiah 51:23	לְנַפְשֵׁ֖ךְ	thy soul	you	ψυχῇ σου	ψυχῇ σου
Isaiah 55:2	נַפְשְׁכֶֽם	your soul	your appetite [note 8]	ψυχὴ ὑμῶν	ψυχὴ ὑμῶν
Isaiah 55:3	נַפְשְׁכֶ֑ם	your soul	you	ψυχὴ ὑμῶν	ψυχὴ ὑμῶν
Isaiah 58:10	נַפְשֶׁ֔ךָ	thy soul	your being [note 24]	ψυχῆς σου	ψυχῆς σου
Isaiah 58:11	נַפְשֶׁ֔ךָ	thy soul	your appetite [note 27]	ψυχή σου	ψυχή σου

Tables comparing Genesis 34:3; 34:8; Isaiah 15:4; 5:14; Genesis 27:31 and Leviticus 26:15 in the Tanakh, KJV and NET, and comparing Genesis 34:3; 34:8; Isaiah 15:4; 5:14; Genesis 27:31 and Leviticus 26:15 in the Septuagint (BLB and Elpenor), and a table comparing Matthew 20:27 in the NET and KJV follow.

Genesis 34:3 (Tanakh)	Genesis 34:3 (KJV)	Genesis 34:3 (NET)
And his soul did cleave unto Dinah the daughter of Jacob, and he loved the damsel, and spoke comfortingly unto the damsel.	And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel.	Then he became very attached to Dinah, Jacob’s daughter. He fell in love with the young woman and spoke romantically to her.

Genesis 34:3 (Septuagint BLB)	Genesis 34:3 (Septuagint Elpenor)
καὶ προσέσχεν τῇ ψυχῇ Δινας τῆς θυγατρὸς Ιακωβ καὶ ἠγάπησεν τὴν παρθένον καὶ ἐλάλησεν κατὰ τὴν διάνοιαν τῆς παρθένου αὐτῇ	καὶ προσέσχε τῇ ψυχῇ Δείνας τῆς θυγατρὸς ᾿Ιακὼβ καὶ ἠγάπησε τὴν παρθένον καὶ ἐλάλησε κατὰ τὴν διάνοιαν τῆς παρθένου αὐτῇ
Genesis 34:3 (NETS)	Genesis 34:3 (English Elpenor)
And he attended to the person of Dina the daughter of Jacob, and he loved the maiden and spoke with her according to the maiden’s mind.	And he was attached to the soul of Dina the daughter of Jacob, and he loved the damsel, and he spoke kindly to the damsel.

Genesis 34:8 (Tanakh)	Genesis 34:8 (KJV)	Genesis 34:8 (NET)
And Hamor spoke with them, saying ‘The soul of my son Shechem longeth for your daughter. I pray you give her unto him to wife.	And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her him to wife.	But Hamor made this appeal to them: “My son Shechem is in love with your daughter. Please give her to him as his wife.

Genesis 34:8 (Septuagint BLB)	Genesis 34:8 (Septuagint Elpenor)
καὶ ἐλάλησεν Εμμωρ αὐτοῗς λέγων Συχεμ ὁ υἱός μου προείλατο τῇ ψυχῇ τὴν θυγατέρα ὑμῶν δότε οὖν αὐτὴν αὐτῷ γυναῗκα	καὶ ἐλάλησεν ᾿Εμμὼρ αὐτοῖς λέγων· Συχὲμ ὁ υἱός μου προείλετο τῇ ψυχῇ τὴν θυγατέρα ὑμῶν· δότε οὖν αὐτὴν αὐτῷ γυναῖκα
Genesis 34:8 (NETS)	Genesis 34:8 (English Elpenor)
And Hennor spoke with them, saying, “My son Sychem has selected your daughter with his soul; give her to him as a wife.	And Emmor spoke to them, saying, Sychem my son has chosen in his heart your daughter; give her therefore to him for a wife,

Isaiah 15:4 (Tanakh)	Isaiah 15:4 (KJV)	Isaiah 15:4 (NET)
And Heshbon shall cry, and Elealeh: their voice shall be heard even unto Jahaz: therefore the armed soldiers of Moab shall cry out; his life shall be grievous unto him.	And Heshbon shall cry, and Elealeh: their voice shall be heard even unto Jahaz: therefore the armed soldiers of Moab shall cry out; his life shall be grievous unto him.	The people of Heshbon and Elealeh cry out; their voices are heard as far away as Jahaz. For this reason Moab’s soldiers shout in distress; their courage wavers.

Isaiah 15:4 (Septuagint BLB)	Isaiah 15:4 (Septuagint Elpenor)
ὅτι κέκραγεν Εσεβων καὶ Ελεαλη ἕως Ιασσα ἠκούσθη ἡ φωνὴ αὐτῶν διὰ τοῦτο ἡ ὀσφὺς τῆς Μωαβίτιδος βοᾷ ἡ ψυχὴ αὐτῆς γνώσεται	ὅτι κέκραγεν ᾿Εσεβὼν καὶ ᾿Ελεαλή, ἕως ᾿Ιασσὰ ἠκούσθη ἡ φωνὴ αὐτῶν· διὰ τοῦτο ἡ ὀσφὺς τῆς Μωαβίτιδος βοᾷ, ἡ ψυχὴ αὐτῆς γνώσεται
Isaiah 15:4 (NETS)	Isaiah 15:4 (English Elpenor)
Because Hesebon and Eleale have cried out, her voice is heard as far as Iassa; therefore the loins of Moabitis cry aloud; her soul will know.	For Esebon and Eleale have cried: their voice was heard to Jassa: therefore the loins of the region of Moab cry aloud; her soul shall know.

Isaiah 5:14 (Tanakh)	Isaiah 5:14 (KJV)	Isaiah 5:14 (NET)
Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it.	Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it.	So Death will open up its throat, and open wide its mouth; Zion’s dignitaries and masses will descend into it, including those who revel and celebrate within her.

Isaiah 5:14 (Septuagint BLB)	Isaiah 5:14 (Septuagint Elpenor)
καὶ ἐπλάτυνεν ὁ ᾅδης τὴν ψυχὴν αὐτοῦ καὶ διήνοιξεν τὸ στόμα αὐτοῦ τοῦ μὴ διαλιπεῗν καὶ καταβήσονται οἱ ἔνδοξοι καὶ οἱ μεγάλοι καὶ οἱ πλούσιοι καὶ οἱ λοιμοὶ αὐτῆς	καὶ ἐπλάτυνεν ὁ ᾅδης τὴν ψυχὴν αὐτοῦ καὶ διήνοιξε τὸ στόμα αὐτοῦ τοῦ μὴ διαλιπεῖν, καὶ καταβήσονται οἱ ἔνδοξοι καὶ οἱ μεγάλοι καὶ οἱ πλούσιοι καὶ οἱ λοιμοὶ αὐτῆς
Isaiah 5:14 (NETS)	Isaiah 5:14 (English Elpenor)
And Hades has enlarged its appetite and opened its mouth without ceasing; and her glorious ones and her great and her rich and her pestilent shall go down.	Therefore hell has enlarged its desire and opened its mouth without ceasing: and her glorious and great, and her rich and her pestilent men shall go down [into it].

Genesis 27:31 (Tanakh)	Genesis 27:31 (KJV)	Genesis 27:31 (NET)
And he also made savoury food, and brought it unto his father; and he said unto his father: ‘Let my father arise, and eat of his son’s venison, that thy soul may bless me.’	And he also had made savoury meat, and brought it unto his father, and said unto his father, Let my father arise, and eat of his son’s venison, that thy soul may bless me.	He also prepared some tasty food and brought it to his father. Esau said to him, “My father, get up and eat some of your son’s wild game. Then you can bless me.”

Genesis 27:31 (Septuagint BLB)	Genesis 27:31 (Septuagint Elpenor)
καὶ ἐποίησεν καὶ αὐτὸς ἐδέσματα καὶ προσήνεγκεν τῷ πατρὶ αὐτοῦ καὶ εἶπεν τῷ πατρί ἀναστήτω ὁ πατήρ μου καὶ φαγέτω τῆς θήρας τοῦ υἱοῦ αὐτοῦ ὅπως εὐλογήσῃ με ἡ ψυχή σου	καὶ ἐποίησε καὶ αὐτὸς ἐδέσματα καὶ προσήνεγκε τῷ πατρὶ αὐτοῦ. καὶ εἶπε τῷ πατρί· ἀναστήτω ὁ πατήρ μου καὶ φαγέτω ἀπὸ τῆς θήρας τοῦ υἱοῦ αὐτοῦ, ὅπως εὐλογήσῃ με ἡ ψυχή σου
Genesis 27:31 (NETS)	Genesis 27:31 (English Elpenor)
And he too prepared victuals and presented them to his father and said to his father, “Let my father rise and eat of his son’s game, so that your soul may bless me.”	And he also had made meats and brought them to his father; and he said to his father, Let my father arise and eat of his son’s venison, that thy soul may bless me.

Leviticus 26:15 (Tanakh)	Leviticus 26:15 (KJV)	Leviticus 26:15 (NET)
and if ye shall reject My statutes, and if your soul abhor Mine ordinances, so that ye will not do all My commandments, but break My covenant;	And if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant:	if you reject my statutes and abhor my regulations so that you do not keep all my commandments and you break my covenant—

Leviticus 26:15 (Septuagint BLB)	Leviticus 26:15 (Septuagint Elpenor)
ἀλλὰ ἀπειθήσητε αὐτοῗς καὶ τοῗς κρίμασίν μου προσοχθίσῃ ἡ ψυχὴ ὑμῶν ὥστε ὑμᾶς μὴ ποιεῗν πάσας τὰς ἐντολάς μου ὥστε διασκεδάσαι τὴν διαθήκην μου	ἀλλὰ ἀπειθήσητε αὐτοῖς καὶ τοῖς κρίμασί μου προσοχθίσῃ ἡ ψυχὴ ὑμῶν, ὥστε ὑμᾶς μὴ ποιεῖν πάσας τὰς ἐντολάς μου, ὥστε διασκεδάσαι τήν διαθήκην μου
Leviticus 26:15 (NETS)	Leviticus 26:15 (English Elpenor)
but refuse to comply with them, and your soul be angered by my judgments so that you do not carry out all my commandments so that you scatter my covenant to the wind,	but disobey them, and your soul should loathe my judgments, so that ye should not keep all my commands, so as to break my covenant,

Matthew 20:27 (NET)	Matthew 20:27 (KJV)
and whoever wants to be first among you must be your slave—	And whosoever will be chief among you, let him be your servant:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος ἔσται ὑμῶν δοῦλος	και ος εαν θελη εν υμιν ειναι πρωτος εστω υμων δουλος	και ος εαν θελη εν υμιν ειναι πρωτος εστω υμων δουλος

Isaiah 53:10-12, Part 3

Back to Psalm 22, Part 5

^[1] The Elpenor Septuagint had ἐν τῷ ἀφιέναι αὐτὴν τὴν ψυχήν (in her giving up the ghost). The her (αὐτὴν) followed the verb ἀφιέναι rather than the noun ψυχήν.

^[2] The Elpenor Septuagint had οὐ πατάξωμεν αὐτὸν εἰς ψυχήν (Let us not kill him). The him (αὐτὸν) followed the verb πατάξωμεν rather than the noun ψυχήν.

^[3] The NET translators chose by his own free will for “according to all the desire of his soul” (Note 9).

^[4] Cf. Isaiah 15:3a (Elpenor Septuagint) – ἐν ταῖς πλατείαις αὐτῆς περιζώσασθε σάκκους (Gird yourselves with sackcloth in her streets)

^[5] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἔσται here, where the Stephanus Textus Receptus had εστω (KJV: let…be).

^[6] The NET parallel Greek text and NA²⁸ had ἔσται here, where the Stephanus Textus Receptus and Byzantine Majority Text had εστω (KJV: let…be).

^[7] John 12:24 (NET)

^[8] John 12:32 (NET)

^[9] See: A Shadow of the Good Things, Part 6

^[10] The Elpenor Septuagint had γὰρ πάντες οἱ ζητοῦντές σου τὴν ψυχήν (for all that sought thy life). The thy (σου) followed the verb ζητοῦντές rather than the noun ψυχήν.

^[11] The Elpenor Septuagint had καὶ ἀφείλατό μου τὴν ὀδύνην τῆς ψυχῆς (and removed the sorrow of my soul). The my (μου) followed the verb ἀφείλατό rather than the noun ψυχῆς.

^[12] The Elpenor Septuagint had εἵλου γάρ μου τὴν ψυχήν (For thou hast chosen my soul). The my (μου) followed the verb εἵλου (and γάρ [For], which seems to be a matter of Koine Greek syntax: clauses don’t begin with γάρ) rather than the noun ψυχήν.

A Shadow of the Good Things, Part 6

Posted on October 1, 2020 by admin

Another statement of sabbath law in Exodus follows:

Masoretic Text		Septuagint
Exodus 31:12, 13 (Tanakh)	Exodus 31:12, 13 (NET)	Exodus 31:12, 13 (NETS)	Exodus 31:12, 13 (English Elpenor)
And HaShem spoke unto Moses, saying:	The Lord (Yehovah, יהוה) said to Moses,	And the Lord (κύριος) spoke to Moyses, saying:	And the Lord (Κύριος) spoke to Moses, saying,
‘Speak thou also unto the children of Israel, saying: Verily ye shall keep My sabbaths (שַׁבְּתֹתַ֖י), for it is a sign between Me and you throughout your generations, that ye may know that I am HaShem (יְהֹוָ֖ה) who sanctify you.	“Tell the Israelites, ‘Surely you must keep my Sabbaths (shabbath, שבתתי), for it is a sign between me and you throughout your generations, that you may know that I am the Lord (Yehovah, יהוה) who sanctifies you.	And you, instruct the sons of Israel, saying, “Observe and keep my sabbaths (σάββατά)! For it is a sign with me and among you for your generations in order that you may know that I am the Lord (κύριος) who consecrates you.	Do thou also charge the children of Israel, saying, Take heed and keep my sabbaths (σάββατά); [for] they are a sign with me and among you throughout your generations, that ye may know that I am the Lord (Κύριος) that sanctifies you.

Yehovah (יְהֹוָ֖ה) was explicit about the purpose of the sabbaths He made for people: that you may know that I am the Lord (Yehovah, יהוה) who sanctifies you.^[1] Paul wrote to believers in Colossae (Colossians 2:6-17 NET):

Therefore, just as you received Christ Jesus as Lord (κύριον, a form of κύριος), continue to live your lives in him, rooted and built up in him and firm in your faith just as you were taught, and overflowing^[2] with thankfulness. Be careful not to allow anyone to captivate you through an empty, deceitful philosophy that is according to human traditions and the elemental spirits of the world, and not according to Christ. For in him all the fullness (πλήρωμα) of deity lives in bodily form, and you have been filled (πεπληρωμένοι, a form of πληρόω) in him, who is the head over every ruler and authority. In him you also were circumcised—not, however, with a circumcision performed by human hands, but by the removal of the fleshly^[3] body, that is, through the circumcision done by Christ. Having been buried with him in baptism,^[4] you also have been raised with him through your faith in the power of God who raised him from the^[5] dead. And even though you were dead in your transgressions and in the uncircumcision of your flesh, he nevertheless made you^[6] alive^[7] with him, having forgiven all your transgressions. He has destroyed what was against us, a certificate of indebtedness expressed in decrees opposed to us. He has taken it away by nailing it to the cross. Disarming the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross.

Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days (σαββάτων, a form of σάββατον)—these are only the shadow of the things to come, but the reality is Christ [Table]!

The Greek word translated reality above was σῶμα (KJV: body): Christ is the body which cast the shadow.

I rely now on the Holy Spirit and his continuous infusion of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control to quash any impulse to rush out and indulge my favorite sin after reading: He has destroyed what was against us, a certificate of indebtedness expressed in decrees opposed to us. He has taken it away by nailing it to the cross.^[8]

It is extremely interesting to me that where the NET described a believer’s circumcision as the removal of the fleshly body because the NA²⁸ proposed τοῦ σώματος τῆς σαρκός as the more original text, the KJV described it as putting off the body of the sins of the flesh because the Stephanus Textus Receptus had του σωματος των αμαρτιων της σαρκος. Even if των αμαρτιων was added by a scribe, I doubt that Paul would take offense at this amplification.

He wrote to believers in Rome (Romans 6:1-4 NET):

What shall we say then? Are we to remain^[9] in sin so that grace may increase? Absolutely not! How can we who died to sin still live in it? Or do you not know that as many as were baptized into Christ Jesus were baptized into his death? Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life.

The NET translators chose live above for two different Greek words. In—so we too may live a new life^[10]—live was περιπατήσωμεν (a form of περιπατέω) in Greek. And in—How can we who died to sin still live in it?^[11]—it was ζήσομεν (a form of ζάω). I don’t have any particular quarrel with translating περιπατήσωμεν live. But perhaps ζήσομεν in such close proximity could have been translated something like fester to capture the tone better: How can we who died to sin still fester in it?

What appears to be hung out there as a rhetorical question or lament in Paul’s letter to the Romans was actually answered quite succinctly in his letter to the Galatians: One will continue to fester in sin if one does not live (περιπατεῖτε, another form of περιπατέω) by the Spirit: But I say, live by the Spirit and you will not carry out the desires of the flesh.^[12]

The English translation—you will not carry out—is weaker here than the Greek: οὐ μὴ τελέσητε. The second person plural verb τελέσητε is an aorist subjunctive form of τελέω. So οὐ μὴ makes this clause a “Subjunctive of Emphatic Negation…the absolute and unequivocal denial of the probability of an event EVER OCCURING at any moment or time in the future.”^[13] So if I ever bring the sinful desires of the flesh to maturity or carry them out, I am not at that moment living by the Spirit.

It’s not a time to debate a point but to recalibrate my senses to become more accustomed and attuned to the Spirit of God (Romans 7:18-20 NET).

For I know that nothing good lives (οἰκεῖ, a form of οἰκέω) in me, that is, in my flesh. For I want to do the good, but I cannot^[14] do it. For I do not do the good I want, but^[15] I do the very evil I do not want! Now if I do what I do not want, it is no longer me doing it but^[16] sin that lives (οἰκοῦσα, another form of οἰκέω) in me.

Paul’s command—κρινέτω, translated do…let…judge, is an imperative form of κρίνω—do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days^[17] makes no sense to me on its surface. I don’t know how to stop religious people from making religious judgments about religious things. But if I understand κρινέτω here as rule, things begin to fall into place.

I have sinned. I have lived, walked, been led by the sin that lives in me rather than the Holy Spirit. That very moment when I need most of all to get back to living, walking, being led by Christ’s Spirit is the very moment religious people descend with their judgments. Should they refrain my own religious mind jabbers away at me with similar judgments. If I turn then to live, walk or be led by the judgments of religious people or my own religious mind, I have still not returned to live, walk, be led by the Spirit of God. I have refused to enter his rest.

The regulations in the law regarding food or drink, or in the matter of a feast, new moon, or Sabbath days…are only the shadow of the things to come, but the reality is Christ!^[18] A believer must be certain of this. The sabbath laws continued:

Masoretic Text		Septuagint
Exodus 31:14, 15 (Tanakh)	Exodus 31:14, 15 (NET)	Exodus 31:14, 15 (NETS)	Exodus 31:12, 13 (English Elpenor)
Ye shall keep the sabbath (הַשַּׁבָּ֔ת) therefore, for it is holy unto you; every one that profaneth it shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people.	So you must keep the Sabbath (shabbath, השבת), for it is holy for you. Everyone who defiles it must surely be put to death; indeed, if anyone does any work on it, then that person will be cut off from among his people.	And you shall keep the sabbaths (σάββατα), because this is holy for you. The one who profanes it shall with death be put to death. Everyone who will do work in it, that soul shall be destroyed from among his people.	And ye shall keep the sabbaths (σάββατα), because this is holy to the Lord for you; he that profanes it shall surely be put to death: every one who shall do a work on it, that soul shall be destroyed from the midst of his people.
Six days shall work be done; but on the seventh day is a sabbath (שַׁבַּ֧ת) of solemn rest (שַׁבָּת֛וֹן), holy to HaShem; whosoever doeth any work in the sabbath (הַשַּׁבָּ֖ת) day, he shall surely be put to death.	Six days work may be done, but on the seventh day is a Sabbath (shabbath, שבת) of complete rest (shabbathown, שבתון), holy to the Lord; anyone who does work on the Sabbath (shabbath, השבת) day must surely be put to death.	For six days you shall do works, but on the seventh day there is sabbata (σάββατα), a rest (ἀνάπαυσις) holy to the Lord. Everyone who does work on the seventh day (τῇ ἡμέρᾳ τῇ ἑβδόμῃ) shall be put to death.	Six days thou shalt do works, but the seventh day is the sabbath (σάββατα), a holy rest (ἀνάπαυσις) to the Lord; every one who shall do a work on the seventh day (τῇ ἡμέρᾳ τῇ ἑβδόμῃ) shall be put to death.

A believer bullied by the fear of death into living by these sabbath regulations rather than the Holy Spirit not only exchanges the reality of Christ for a shadow but frustrates the purpose of the sabbath as revealed in the law: that ye may know that I am the Lord that sanctifies (ἁγιάζων, a form of ἁγιάζω) you.^[19] For indeed he who makes holy (ἁγιάζων, a form of ἁγιάζω) and those being made holy (ἁγιαζόμενοι, another form of ἁγιάζω) all have the same origin (ἐξ ἑνὸς πάντες; KJV: are all of one), and so he is not ashamed to call them brothers…^[20]

Or do you not know, brothers and sisters (for I am speaking to those who know the law), that the law is lord over a person as long as he lives? Paul wrote believers in Rome (Romans 7:1-6 NET):

For a married woman is bound by law to her husband as long as he lives, but if her husband dies, she is released from the law of the marriage. So then, if she is joined to another man while her husband is alive, she will be called an adulteress. But if her husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress. So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. For when we were in the flesh, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death. But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.

In the Septuagint the Greek word translated rest in the description of the sabbath as a holy rest to the Lord was ἀνάπαυσις. I’ll conclude this essay with Jesus’ promise of ἀνάπαυσις (Matthew 11:28-30 NET):

Come to me, all you who are weary and burdened, and I will give you rest (ἀναπαύσω, a form of ἀναπαύω). Take my yoke on you and learn from me because I am gentle and humble in heart, and you will find rest (ἀνάπαυσιν, a form of ἀνάπαυσις) for your souls [Table]. For my yoke is easy to bear, and my load is not hard to carry.

Tables comparing Exodus 31:12; 31:13; 31:14 and 31:15 in the Tanakh, KJV and NET, and Exodus 31:12; 31:13; 31:14 and 31:15 in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Colossians 2:7; 2:11-13; Romans 6:1 and 7:18-20 in the NET and KJV.

Exodus 31:12 (Tanakh)	Exodus 31:12 (KJV)	Exodus 31:12 (NET)
And HaShem spoke unto Moses, saying:	And the LORD spake unto Moses, saying,	The Lord said to Moses,

Exodus 31:12 (Septuagint BLB)	Exodus 31:12 (Septuagint Elpenor)
καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων	Καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων
Exodus 31:12 (NETS)	Exodus 31:12 (English Elpenor)
And the Lord spoke to Moyses, saying:	And the Lord spoke to Moses, saying,

Exodus 31:13 (Tanakh)	Exodus 31:13 (KJV)	Exodus 31:13 (NET)
‘Speak thou also unto the children of Israel, saying: Verily ye shall keep My sabbaths, for it is a sign between Me and you throughout your generations, that ye may know that I am HaShem who sanctify you.	Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you.	“Tell the Israelites, ‘Surely you must keep my Sabbaths, for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you.

Exodus 31:13 (Septuagint BLB)	Exodus 31:13 (Septuagint Elpenor)
καὶ σὺ σύνταξον τοῗς υἱοῗς Ισραηλ λέγων ὁρᾶτε καὶ τὰ σάββατά μου φυλάξεσθε σημεῗόν ἐστιν παρ᾽ ἐμοὶ καὶ ἐν ὑμῗν εἰς τὰς γενεὰς ὑμῶν ἵνα γνῶτε ὅτι ἐγὼ κύριος ὁ ἁγιάζων ὑμᾶς	καὶ σὺ σύνταξον τοῖς υἱοῖς ᾿Ισραὴλ λέγων· ὁρᾶτε, καὶ τὰ σάββατά μου φυλάξεσθε· σημεῖόν ἐστι παρ᾿ ἐμοὶ καὶ ἐν ἐμοὶ εἰς τὰς γενεὰς ὑμῶν, ἵνα γνῶτε ὅτι ἐγὼ Κύριος ὁ ἁγιάζων ὑμᾶς
Exodus 31:13 (NETS)	Exodus 31:13 (English Elpenor)
And you, instruct the sons of Israel, saying, “Observe and keep my sabbaths! For it is a sign with me and among you for your generations in order that you may know that I am the Lord who consecrates you.	Do thou also charge the children of Israel, saying, Take heed and keep my sabbaths; [for] they are a sign with me and among you throughout your generations, that ye may know that I am the Lord that sanctifies you.

Exodus 31:14 (Tanakh)	Exodus 31:14 (KJV)	Exodus 31:14 (NET)
Ye shall keep the sabbath therefore, for it is holy unto you; every one that profaneth it shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people.	Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people.	So you must keep the Sabbath, for it is holy for you. Everyone who defiles it must surely be put to death; indeed, if anyone does any work on it, then that person will be cut off from among his people.

Exodus 31:14 (Septuagint BLB)	Exodus 31:14 (Septuagint Elpenor)
καὶ φυλάξεσθε τὰ σάββατα ὅτι ἅγιον τοῦτό ἐστιν κυρίου ὑμῗν ὁ βεβηλῶν αὐτὸ θανάτῳ θανατωθήσεται πᾶς ὃς ποιήσει ἐν αὐτῷ ἔργον ἐξολεθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ μέσου τοῦ λαοῦ αὐτοῦ	καὶ φυλάξεσθε τὰ σάββατα, ὅτι ἅγιον τοῦτό ἐστι Κυρίῳ ὑμῖν· ὁ βεβηλῶν αὐτὸ θανάτῳ θανατωθήσεται· πᾶς ὃς ποιήσει ἐν αὐτῷ ἔργον, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ μέσου τοῦ λαοῦ αὐτοῦ
Exodus 31:14 (NETS)	Exodus 31:14 (English Elpenor)
And you shall keep the sabbaths, because this is holy for you. The one who profanes it shall with death be put to death. Everyone who will do work in it, that soul shall be destroyed from among his people.	And ye shall keep the sabbaths, because this is holy to the Lord for you; he that profanes it shall surely be put to death: every one who shall do a work on it, that soul shall be destroyed from the midst of his people.

Exodus 31:15 (Tanakh)	Exodus 31:15 (KJV)	Exodus 31:15 (NET)
Six days shall work be done; but on the seventh day is a sabbath of solemn rest, holy to HaShem; whosoever doeth any work in the sabbath day, he shall surely be put to death.	Six days may work be done; but in the seventh is the sabbath of rest, holy to the LORD: whosoever doeth any work in the sabbath day, he shall surely be put to death.	Six days work may be done, but on the seventh day is a Sabbath of complete rest, holy to the Lord; anyone who does work on the Sabbath day must surely be put to death.

Exodus 31:15 (Septuagint BLB)	Exodus 31:15 (Septuagint Elpenor)
ἓξ ἡμέρας ποιήσεις ἔργα τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα ἀνάπαυσις ἁγία τῷ κυρίῳ πᾶς ὃς ποιήσει ἔργον τῇ ἡμέρᾳ τῇ ἑβδόμῃ θανάτῳ θανατωθήσεται	ἓξ ἡμέρας ποιήσεις ἔργα, τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα, ἀνάπαυσις ἁγία τῷ Κυρίῳ· πᾶς ὃς ποιήσει ἔργον τῇ ἡμέρᾳ τῇ ἑβδόμῃ, θανατωθήσεται
Exodus 31:15 (NETS)	Exodus 31:15 (English Elpenor)
For six days you shall do works, but on the seventh day there is sabbata, a rest holy to the Lord. Everyone who does work on the seventh day shall be put to death.	Six days thou shalt do works, but the seventh day is the sabbath, a holy rest to the Lord; every one who shall do a work on the seventh day shall be put to death.

Colossians 2:7 (NET)	Colossians 2:7 (KJV)
rooted and built up in him and firm in your faith just as you were taught, and overflowing with thankfulness.	Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐρριζωμένοι καὶ ἐποικοδομούμενοι ἐν αὐτῷ καὶ βεβαιούμενοι τῇ πίστει καθὼς ἐδιδάχθητε, περισσεύοντες ἐν εὐχαριστίᾳ	ερριζωμενοι και εποικοδομουμενοι εν αυτω και βεβαιουμενοι εν τη πιστει καθως εδιδαχθητε περισσευοντες εν αυτη εν ευχαριστια	ερριζωμενοι και εποικοδομουμενοι εν αυτω και βεβαιουμενοι εν τη πιστει καθως εδιδαχθητε περισσευοντες εν αυτη εν ευχαριστια

Colossians 2:11-13 (NET)	Colossians 2:11-13 (KJV)
In him you also were circumcised—not, however, with a circumcision performed by human hands, but by the removal of the fleshly body, that is, through the circumcision done by Christ.	In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ Χριστοῦ	εν ω και περιετμηθητε περιτομη αχειροποιητω εν τη απεκδυσει του σωματος των αμαρτιων της σαρκος εν τη περιτομη του χριστου	εν ω και περιετμηθητε περιτομη αχειροποιητω εν τη απεκδυσει του σωματος των αμαρτιων της σαρκος εν τη περιτομη του χριστου

Having been buried with him in baptism, you also have been raised with him through your faith in the power of God who raised him from the dead.

Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
συνταφέντες αὐτῷ ἐν τῷ \|βαπτισμῷ\|, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν	συνταφεντες αυτω εν τω βαπτισματι εν ω και συνηγερθητε δια της πιστεως της ενεργειας του θεου του εγειραντος αυτον εκ των νεκρων	συνταφεντες αυτω εν τω βαπτισματι εν ω και συνηγερθητε δια της πιστεως της ενεργειας του θεου του εγειραντος αυτον εκ των νεκρων

And even though you were dead in your transgressions and in the uncircumcision of your flesh, he nevertheless made you alive with him, having forgiven all your transgressions.

And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ὑμᾶς νεκροὺς ὄντας [ἐν] τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ, χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα.	και υμας νεκρους οντας εν τοις παραπτωμασιν και τη ακροβυστια της σαρκος υμων συνεζωποιησεν συν αυτω χαρισαμενος ημιν παντα τα παραπτωματα	και υμας νεκρους οντας εν τοις παραπτωμασιν και τη ακροβυστια της σαρκος υμων συνεζωοποιησεν υμας συν αυτω χαρισαμενος ημιν παντα τα παραπτωματα

Romans 6:1 (NET)	Romans 6:1 (KJV)
What shall we say then? Are we to remain in sin so that grace may increase?	What shall we say then? Shall we continue in sin, that grace may abound?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τί οὖν ἐροῦμεν; ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ	τι ουν ερουμεν επιμενουμεν τη αμαρτια ινα η χαρις πλεοναση	τι ουν ερουμεν επιμενομεν τη αμαρτια ινα η χαρις πλεοναση

Romans 7:18-20 (NET)	Romans 7:18-20 (KJV)
For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it.	For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτ᾿ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειται μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ	οιδα γαρ οτι ουκ οικει εν εμοι τουτ εστιν εν τη σαρκι μου αγαθον το γαρ θελειν παρακειται μοι το δε κατεργαζεσθαι το καλον ουχ ευρισκω	οιδα γαρ οτι ουκ οικει εν εμοι τουτ εστιν εν τη σαρκι μου αγαθον το γαρ θελειν παρακειται μοι το δε κατεργαζεσθαι το καλον ουχ ευρισκω

For I do not do the good I want, but I do the very evil I do not want!

For the good that I would I do not: but the evil which I would not, that I do.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν, ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω	ου γαρ ο θελω ποιω αγαθον αλλ ο ου θελω κακον τουτο πρασσω	ου γαρ ο θελω ποιω αγαθον αλλ ο ου θελω κακον τουτο πρασσω

Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ δὲ ὃ οὐ θέλω [ἐγὼ] τοῦτο ποιῶ, οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία	ει δε ο ου θελω εγω τουτο ποιω ουκετι εγω κατεργαζομαι αυτο αλλ η οικουσα εν εμοι αμαρτια	ει δε ο ου θελω εγω τουτο ποιω ουκετι εγω κατεργαζομαι αυτο αλλ η οικουσα εν εμοι αμαρτια

A Shadow of the Good Things, Part 7

Back to Isaiah 53:10-12, Part 2

Back to Psalm 22, Part 5

Back to Fear – Deuteronomy, Part 16

Back to Who Am I? Part 12

Back to To Make Holy, Part 9

Back to Westworld, Part 3

Back to Westworld, Part 4

Back to The Book of Life, Part 1

Back to The New Covenant, Part 3

Back to Christianity, Part 2

Back to A Shadow of the Good Things, Part 8

Back to A Shadow of the Good Things, Part 9

Back to The Day of the Lord, Part 7

Back to A Shadow of the Good Things, Part 10

Back to Christ-Centered Preaching, Chapter 1

Back to Christ-Centered Preaching, Chapter 4, Part 2

Back to Christ-Centered Preaching, Chapter 4, Part 3

Back to Christ-Centered Preaching, Chapter 5

Back to Luke 8:22-56

^[1] Exodus 31:13b (NET)

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

^[3] The Stephanus Textus Receptus and Byzantine Majority Text had των αμαρτιων (KJV: of the sins) between the body and the flesh. The NET parallel Greek text and NA²⁸ did not.

^[4] The NET parallel Greek text and NA²⁸ had βαπτισμῷ here, where the Stephanus Textus Receptus and Byzantine Majority Text had βαπτισματι.

^[5] The Stephanus Textus Receptus and Byzantine Majority Text had the article των here. The NET parallel Greek text and NA²⁸ did not.

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

^[7] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had συνεζωοποίησεν here, where the Stephanus Textus Receptus had συνεζωποιησεν (KJV: hath he quickened).

^[8] Colossians 2:14 (NET)

^[9] The NET parallel Greek text and NA²⁸ had ἐπιμένωμεν here, where the Stephanus Textus Receptus had επιμενουμεν (KJV: Shall we continue) and the Byzantine Majority Text had επιμενομεν.

^[10] Romans 6:4b (NET)

^[11] Romans 6:2b (NET)

^[12] Galatians 5:16 (NET)

^[13] Justin Alfred, “EMPHATIC NEGATIONS IN BIBLICAL GREEK,” BLB Blog

^[14] The NET parallel Greek text and NA²⁸ had οὔ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουχ ευρισκω (KJV: I find not).

^[15] The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ’.

^[16] The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ’.

^[17] Colossians 2:16 (NET)

^[18] Colossians 2:16-17 (NET)

^[19] Exodus 31:13 (English Elpenor)

^[20] Hebrews 2:11 (NET)

Psalm 22, Part 4

Posted on September 26, 2020 by admin

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

Masoretic Text		Septuagint
Psalm 22:12 (Tanakh)	Psalm 22:12 (NET)	Psalm 21:13 (NETS)	Psalm 21:13 (Elpenor English)
Many bulls have compassed me: strong bulls of Bashan (בָשָׁ֣ן) have beset me round.	Many bulls surround me; powerful bulls of Bashan (Bashan, בשן) hem me in.	Many bull calves encircled me; fat (πίονες) bulls surrounded me;	Many bullocks have compassed me: fat (πίονες) bulls have beset me round.

The bulls of Bashan have been decoded as religious leaders, demons or a combination of people and spirit entities. What caught my attention was that strong bulls (‘abbiyr, אַבִּירֵ֖י; NET: powerful bulls) of Bashan was fat bulls in the Septuagint. It reminded me of the Song of Moses:

Masoretic Text		Septuagint
Deuteronomy 32:12-15 (Tanakh)	Deuteronomy 32:12-15 (NET)	Deuteronomy 32:12-15 (NETS)	Deuteronomy 32:12-15 (Elpenor English)
HaShem alone did lead him, and there was no strange god with Him.	The Lord alone was guiding him [his people, Jacob], no foreign god was with him.	the Lord alone was leading them, and no foreign god was with them.	the Lord alone led them, there was no strange god with them.
He made him ride on the high places of the earth, and he did eat the fruitage of the field; and He made him to suck honey out of the crag, and oil out of the flinty rock;	He enabled him to travel over the high terrain of the land, and he ate of the produce of the fields. He provided honey for him from the cliffs, and olive oil from the hardest of rocks,	He made them ascend onto the strength of the land, fed them with the produce of the fields; they sucked honey from a rock and oil from solid rock,	He brought them up on the strength of the land; he fed them with the fruits of the fields; they sucked honey out of the rock, and oil out of the solid rock.
Curd of kine, and milk of sheep, with fat of lambs, and rams of the breed (בְּנֵֽ) of Bashan (בָשָׁן֙), and he-goats, with the kidney-fat of wheat; and of the blood of the grape thou drankest foaming wine.	butter from the herd and milk from the flock, along with the fat of lambs, rams and goats of (ben, בני) Bashan (Bashan, בשן), along with the best of the kernels of wheat; and from the juice of grapes you drank wine.	butter of cows and milk of sheep, with fat of lambs and rams; of the sons (υἱῶν) of bulls (ταύρων) and of goats, with fat of kidneys of wheat–and they drank wine, blood of grapes.	Butter of cows, and milk of sheep, with the fat of lambs and rams, of calves (υἱῶν ταύρων) and kids, with fat of kidneys of wheat; and he drank wine, the blood of the grape.
But Jeshurun waxed fat (וַיִּשְׁמַ֤ן), and kicked–thou didst wax fat (שָׁמַ֖נְתָּ), thou didst grow thick, thou didst become gross–and he forsook G-d who made him, and contemned the Rock of his salvation.	But Jeshurun became fat (shaman, וישמן) and kicked; you got fat (shaman, שמנת), thick, and stuffed! Then he deserted the God who made him, and treated the Rock who saved him with contempt.	And Iakob ate (ἔφαγεν) and was filled (ἐνεπλήσθη), and the beloved one kicked. He grew fat (ἐλιπάνθη); he became heavy; he became broad! And he abandoned God who made him, and he departed from God his savior.	So Jacob ate (ἔφαγεν) and was filled (ἐνεπλήσθη), and the beloved one kicked; he grew fat (ἐλιπάνθη), he became thick and broad: then he forsook the God that made him, and departed from God his Saviour.

Though my assumption in these essays is that Jesus preferred the Hebrew version of Psalm 22, I still use the Greek version of the Septuagint to confirm or question the originality of the Masoretic text. In other words, what Hebrew did Jesus prefer? The table below of all the other occurrences of בָשָׁ֣ן causes me to question the originality of Bashan (בָשָׁ֣ן) in Psalm 22:12. A subset of those occurrences with identical consonants follows.

Reference	Hebrew – Chabad.org	Tanakh	NET	BLB Septuagint	Elpenor
Psalm 22:12	בָשָׁ֣ן	Bashan	Bashan	πίονες	πίονες
Deuteronomy 32:14	בָשָׁן֙	Bashan	Bashan	ταύρων	ταύρων
Psalm 68:15 (68:16) (67:16)	בָּשָׁ֑ן	Bashan	Bashan	πῗον	πῖον
Psalm 68:15 (68:16) (67:16)	בָּשָֽׁן	Bashan	Bashan	πῗον	πῖον
Isaiah 33:9	בָּשָׁ֖ן	Bashan	Bashan	Γαλιλαία	Γαλιλαία
Ezekiel 39:18	בָשָׁ֖ן	Bashan	Bashan	ἐστεατωμένοι	ἐστεατωμένοι
Micah 7:14	בָשָׁ֛ן	Bashan	Bashan	Βασανῗτιν	Βασανῖτιν
Nahum 1:4	בָּשָׁן֙	Bashan	Bashan	Βασανῗτις	Βασανῖτις
Zechariah 11:2	בָשָׁ֔ן	Bashan	Bashan	Βασανίτιδος	Βασανίτιδος

Only four occurrences were translated as place names in the Septuagint. The translation ταύρων (a form of ταῦρος) in Deuteronomy 32:14 makes me very suspicious of the originality of בָשָׁן֙ (Bashan) there. But the translations πῖον (a form of πίων) and ἐστεατωμένοι (a form of στεατόω) give me pause.

Masoretic Text		Septuagint
Psalm 68:15 (Tanakh)	Psalm 68:15 (NET)	Psalm 67:16 (NETS)	Psalm 67:16 (Elpenor English)
The hill of God is as the hill of Bashan (בָּשָׁ֑ן); an high hill as the hill of Bashan (בָּשָֽׁן).	The mountain of Bashan (Bashan, בשן) is a towering mountain; the mountain of Bashan (Bashan, בשן) is a mountain with many peaks.	O mountain of God, fertile (πῗον) mountain; O curdled mountain, fertile (πῗον) mountain!	The mountain of God is a rich (πῖον) mountain; a swelling mountain, a rich (πῖον) mountain.

Here I could accept that the rabbis translated the meaning of Bashan for an audience that may not make that connection from a proper name. Ezekiel 39:18 was a bit more difficult.

Masoretic Text		Septuagint
Ezekiel 39:18 (Tanakh)	Ezekiel 39:18 (NET)	Ezekiel 39:18 (NETS)	Ezekiel 39:18 (Elpenor English)
Ye [every feathered fowl and every beast of the field, 39:17] shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan (בָשָׁ֖ן).	You will eat the flesh of warriors and drink the blood of the princes of the earth—the rams, lambs, goats, and bulls, all of them fattened animals of Bashan (Bashan, בשן).	You shall eat the flesh of giants and drink the blood of rulers of the earth, rams and calves and goats. And all the bull calves have been fattened (ἐστεατωμένοι).	Ye shall eat the flesh of mighty men, and ye shall drink the blood of princes of the earth, rams, and calves and goats, and they are all fatted (ἐστεατωμένοι) calves.

Did the rabbis translate בָשָׁ֖ן (Bashan) and מְרִיאֵ֥י (meriy’, Tanakh: fatlings, NET: fattened animals) ἐστεατωμένοι (a form of στεατόω)? Or was בָשָׁ֖ן (Bashan) not part of the original Hebrew they had at their disposal when they translated. In other words, בָשָׁ֖ן (Bashan) may have been added by the Masoretes in both verses, Psalm 22:12 and Ezekiel 39:18. On the other hand if the rabbis translated both Hebrew words ἐστεατωμένοι in Ezekiel 39:18 I could entertain the possibility that they translated בָשָׁ֖ן (Bashan) πίονες (a form of πίων) in Psalm 22:12.

While adding בָשָׁ֖ן (Bashan) to Psalm 22:12 makes some sense to me—to deflect comparison with the prophecy of Deuteronomy 32:12-15—it seems to implicate אַבִּירֵ֖י (‘abbiyr; Tanakh: strong bulls; NET: powerful bulls) as well. I made a table of all the other occurrences of אַבִּירֵ֖י (‘abbiyr). The first thing I noticed is that strong bulls (Tanakh, KJV) and powerful bulls (NET) was a choice made by the English translators of Psalm 22:12 and was not repeated elsewhere. An example follows.

Masoretic Text		Septuagint
Psalm 68:30 (Tanakh)	Psalm 68:30 (NET)	Psalm 67:31 (NETS)	Psalm 67:31 (Elpenor English)
Rebuke the company of spearmen, the multitude of the bulls (אַבִּירִ֨ים), with the calves of the people, till every one submit himself with pieces of silver: scatter thou the people that delight in war.	Sound your battle cry against the wild beast of the reeds, and the nations that assemble like a herd of calves led by bulls (‘abbiyr, אבירים). They humble themselves and offer gold and silver as tribute. God scatters the nations that like to do battle.	Rebuke the wild animals of the reeds; the gathering of the bulls (ταύρων) is among the heifers of the peoples in order that those tested by silver not be shut out. Scatter nations that want wars.	Rebuke the wild beasts of the reed: let the crowd of bulls (ταύρων) with the heifers of the nations [be rebuked], so that they who have been proved with silver may not be shut out: scatter thou the nations that wish for wars.

A subset of those occurrences of אַבִּירֵ֖י (‘abbiyr) with identical consonants follows.

Reference	Chabad.org	Tanakh	NET	BLB Septuagint	Elpenor
Psalm 22:12	אַבִּירֵ֖י	strong bulls	powerful bulls	ταῦροι	ταῦροι
Psalm 76:5 (76:6) (75:6)	אַבִּ֬ירֵי	stouthearted	bravehearted^[1]	ἀσύνετοι	ἀσύνετοι
Isaiah 46:12	אַבִּ֣ירֵי	stouthearted	stubborn	ἀπολωλεκότες	ἀπολωλεκότες
Lamentations 1:15	אַבִּירַ֤י	mighty men	mighty ones	ἰσχυρούς	ἰσχυρούς

Clearly, אַבִּירֵ֖י (‘abbiyr) is fairly flexible and was translated according to context. So I went the other way and searched πίονες (a form of πίων) in the Septuagint. It occurred one other time in the same psalm.

Masoretic Text		Septuagint
Psalm 22:29 (Tanakh)	Psalm 22:29 (NET)	Psalm 21:30 (NETS)	Psalm 21:30 (Elpenor English)
All they that be fat (דִּשְׁנֵי) upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.	All the thriving people (dashen, דשני) of the earth will join the celebration and worship; all those who are descending into the grave will bow before him, including those who cannot preserve their lives.	All the fat ones (πίονες) of the earth ate and did obeisance; all who descend into the earth shall fall down before him. And my soul lives for him,	All the fat ones (πίονες) of the earth have eaten and worshipped: all that go down to the earth shall fall down before him: my soul also lives to him.

So I searched דִּשְׁנֵי (dashen) in the Masoretic text. It occurred two other times.

Masoretic Text		Septuagint
Psalm 92:14 (Tanakh)	Psalm 92:14 (NET)	Psalm 91:15, 16a (NETS)	Psalm 91:15 (Elpenor English)
They [Those that be planted in the house of the LORD, 92:13] shall still bring forth fruit in old age; they shall be fat (דְּשֵׁנִ֖ים) and flourishing;	They bear fruit even when they are old; they are filled with vitality (dashen, דשנים) and have many leaves.	In prosperous (πίονι) old age they will still increase, and they will be living in comfort, (16) to declare	Then shall they be increased in a fine (πίονι) old age; and they shall be prosperous; that they may declare

Here again דְּשֵׁנִ֖ים (dashen) was translated πίονι (another form of πίων) in the Septuagint. I was becoming more confident that the Hebrew Jesus preferred in Psalm 22:12 was דשן (dashen) rather than בשן (Bashan), until I came to the final occurrence.

Masoretic Text		Septuagint
Isaiah 30:23 (Tanakh)	Isaiah 30:23 (NET)	Isaiah 30:23 (NETS)	Isaiah 30:23 (Elpenor English)
Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat (דָשֵׁ֖ן) and plenteous (וְשָׁמֵ֑ן): in that day shall thy cattle feed in large pastures.	He will water the seed you plant in the ground, and the ground will produce crops in abundance. [NET note 52: Heb “and he will give rain for your seed that you plant in the ground, and food {will be} the produce of the ground, and it will be rich (dashen, דשן) and abundant (shamen, ושמן).”] At that time your cattle will graze in wide pastures.	Then there will be rain for the seed of your land, and the bread of the produce of your land will be plenteous and rich (λιπαρός). And on that day your cattle will graze in a fertile (πίονα) and spacious place;	Then shall there be rain to the seed of thy land; and the bread of the fruit of thy land shall be plenteous and rich (λιπαρός): and thy cattle shall feed in that day in a fertile (πίονα) and spacious place.

Here I assume that דָשֵׁ֖ן (dashen) was translated λιπαρός, even though that reverses the word order of the Masoretic text. The Greek word πίονα (another form of πίων) doesn’t appear to have any counterpart in the Hebrew of the Masoretic text. Its English translation fertile is the meaning of בשן (Bashan).

So if the Masoretes changed דשן (dashen) to בשן (Bashan) in Psalm 22:12 it was so clever and subtle a change as to be almost unnecessary, except to hide the connection between the fat bulls that surrounded Jesus as He was crucified and the fat ones of the earth who have eaten and worshipped in that portion of the psalm which described the joy set out for him.

The translators of the NET offered sufficient notes to reveal their understanding of Psalm 22:29. They recognized that all meant all:^[2]

Together the two form a merism encompassing all human beings—the healthy, the dying, and everyone in between.

They acknowledged that the text says that all will worship the Lord:^[3]

The psalmist envisions all people, whether healthy or dying, joining in worship of the Lord.

But they did not join in with those who heard it in faith:^[4]

Here the psalmist uses the forms rhetorically as he envisions a time when the Lord will receive universal worship. The mood is one of wishful thinking and anticipation; this is not prophecy in the strict sense.

I can accept no longer that Jesus, as He died on the cross meditating on this psalm, thought it was “wishful thinking.” I believe the One who frightened his disciples, saying—How then would the scriptures that say it must happen this way be fulfilled?^[5]—received this psalm as the word of God, a promise made explicitly to Him (Hebrews 12:2b NET Table).

For the joy set out for him he endured the cross, disregarding its shame…

The two tables mentioned above follow:

Reference	Chabad. org	Tanakh	NET	BLB Septuagint	Elpenor
Numbers 21:33	הַבָּשָׁ֑ן	Bashan	Bashan	Βασαν	Βασάν
Numbers 21:33	הַבָּשָׁ֨ן	Bashan	Bashan	Βασαν	Βασὰν
Numbers 32:33	הַבָּשָׁ֑ן	Bashan	Bashan	Βασαν	Βασάν
Deuteronomy 1:4	הַבָּשָׁ֔ן	Bashan	Bashan	Βασαν	Βασὰν
Deuteronomy 3:1	הַבָּשָׁ֑ן	Bashan	Bashan	Βασαν	Βασάν
Deuteronomy 3:1	הַבָּשָׁ֨ן	Bashan	Bashan	Βασαν	Βασὰν
Deuteronomy 3:3	הַבָּשָׁ֖ן	Bashan	Bashan	Βασαν	Βασὰν
Deuteronomy 3:4	בַּבָּשָֽׁן	Bashan	Bashan	Βασαν	Βασάν
Deuteronomy 3:10	בַּבָּשָֽׁן	Bashan	Bashan	Βασαν	Βασὰν
Deuteronomy 3:10	הַבָּשָׁ֔ן	Bashan	Bashan	Βασαν	Βασάν
Deuteonomy 3:11	הַבָּשָׁ֗ן	Bashan	Bashan	Βασαν	Βασὰν
Deuteronomy 3:13	הַבָּשָׁן֙	Bashan	Bashan	Βασαν	Βασὰν
Deuteronomy 3:13	הַבָּשָׁ֔ן	Bashan	Bashan	Βασαν	Βασὰν
Deuteronomy 3:14	הַבָּשָׁן֙	Bashan	Bashan	Βασαν	Βασὰν
Deuteronomy 4:43	בַּבָּשָׁ֖ן	Bashan	Bashan	Βασαν	Βασὰν
Deuteronomy 4:47	הַבָּשָׁ֗ן	Bashan	Bashan	Βασαν	Βασάν
Deuteronomy 29:7 (29:6)	הַבָּשָׁ֧ן	Bashan	Bashan	Βασαν	Βασὰν
Deuteronomy 32:14	בָשָׁן֙	Bashan	Bashan	ταύρων	ταύρων
Deuteronomy 33:22	הַבָּשָֽׁן	Bashan	Bashan	Βασαν	Βασάν
Joshua 9:10	הַבָּשָׁ֖ן	Bashan	Bashan	Βασαν	Βασάν
Joshua 12:4	הַבָּשָׁ֔ן	Bashan	Bashan	Βασαν	Βασὰν
Joshua 12:5	הַבָּשָׁ֔ן	Bashan	Bashan	Βασαν	Βασὰν
Joshua 13:11	הַבָּשָׁ֖ן	Bashan	Bashan	Βασανῗτιν	Βασανίτιν
Joshua 13:12	בַּבָּשָׁ֔ן	Bashan	Bashan	Βασανίτιδι	Βασανίτιδι
Joshua 13:30	הַבָּשָׁ֜ן	Bashan	Bashan	Βασανι	Βασανὶ
	הַבָּשָׁ֗ן	Bashan	Bashan	Βασαν	Βασὰν
	בַּבָּשָׁ֖ן	Bashan	Bashan	Βασανίτιδι	Βασανίτιδι
Joshua 13:31	בַּבָּשָׁ֑ן	Bashan	Bashan	Βασανίτιδι	Βασανίτιδι
Joshua 17:1	וְהַבָּשָֽׁן	Bashan	Bashan	Βασανίτιδι	Βασανίτιδι
Joshua 17:5	וְהַבָּשָׁ֔ן	Bashan	Bashan	n/a	n/a
Joshua 20:8	בַּבָּשָׁ֖ן	Bashan	Bashan	Βασανίτιδι	Βασανίτιδι
Joshua 21:6	בַבָּשָׁן֙	Bashan	Bashan	Βασαν	Βασὰν
Joshua 21:27	בַּבָּשָׁן֙	Bashan	Bashan	Βασανίτιδι	Βασανίτιδι
Joshua 22:7	בַּבָּשָׁן֒	Bashan	Bashan	Βασανίτιδι	Βασανίτιδι
1 Kings (3 Kings) 4:13	בַּבָּשָׁ֔ן	Bashan	Bashan	Βασαν	Βασάν
1 Kings 4:19 (3 Kings 4:18)	הַבָּשָׁ֔ן	Bashan	Bashan	Βασαν	Βασάν
2 Kings 10:33	וְהַבָּשָֽׁן	Bashan	Bashan	Βασαν	Βασαν
1 Chronicles 5:11	הַבָּשָׁ֖ן	Bashan	Bashan	Βασαν	Βασὰν
1 Chronicles 5:12	בַּבָּשָֽׁן	Bashan	Bashan	Βασαν	Βασάν
1 Chronicles 5:16	בַּבָּשָׁ֖ן	Bashan	Bashan	Βασαν	Βασὰν
1 Chronicles 5:23	מִבָּשָׁ֞ן	Bashan	Bashan	Βασαν	Βασὰν
1 Chronicles 6:62 (6:47)	בַּבָּשָׁ֔ן	Bashan	Bashan	Βασαν	Βασὰν
1 Chronicles 6:71 (6:56)	בַּבָּשָׁ֖ן	Bashan	Bashan	Βασαν	Βασὰν
Nehemiah 9:22	הַבָּשָֽׁן	Bashan	Bashan	Βασαν	Βασάν
Psalm 68:15 (68:16) (67:16)	בָּשָׁ֑ן	Bashan	Bashan	πῗον	πῖον
Psalm 68:15 (68:16) (67:16)	בָּשָֽׁן	Bashan	Bashan	πῗον	πῖον
Psalm 68:22 (68:23) (67:23)	מִבָּשָׁ֣ן	Bashan	Bashan	Βασαν	Βασὰν
Psalm 135:11 (134:11)	הַבָּשָׁ֑ן	Bashan	Bashan	Βασαν	Βασὰν
Psalm 136:20 (135:20)	הַבָּשָׁ֑ן	Bashan	Bashan	Βασαν	Βασάν
Isaiah 2:13	הַבָּשָֽׁן	Bashan	Bashan	Βασαν	Βασὰν
Isaiah 33:9	בָּשָׁ֖ן	Bashan	Bashan	Γαλιλαία	Γαλιλαία
Jeremiah 22:20	וּבַבָּשָׁ֖ן	Bashan	Bashan	Βασαν	Βασὰν
Jeremiah 50:19 (27:19)	וְהַבָּשָׁ֑ן	Bashan	Bashan	n/a	n/a
Exekiel 27:6	מִבָּ֔שָׁן	Bashan	Bashan	Βασανίτιδος	Βασανίτιδος
Ezekiel 39:18	בָשָׁ֖ן	Bashan	Bashan	ἐστεατωμένοι	ἐστεατωμένοι
Amos 4:1	הַבָּשָׁן֙	Bashan	Bashan	Βασανίτιδος	Βασανίτιδος
Micah 7:14	בָשָׁ֛ן	Bashan	Bashan	Βασανῗτιν	Βασανῖτιν
Nahum 1:4	בָּשָׁן֙	Bashan	Bashan	Βασανῗτις	Βασανῖτις
Zechariah 11:2	בָשָׁ֔ן	Bashan	Bashan	Βασανίτιδος	Βασανίτιδος

Reference	Chabad.org	Tanakh	NET	BLB Septuagint	Elpenor
Judges 5:22	אַבִּירָֽיו	mighty ones	stallions	δυνατῶν	ἰσχυροὶ
1 Samuel 21:7 (21:8)	אַבִּ֥יר	the chiefest	who was in charge	νέμων	νέμων
Job 24:22	אַבִּירִ֣ים	the mighty	the mighty	ἀδυνάτους	ἀδυνάτους
Job 34:20	אַ֜בִּ֗יר	the mighty	The mighty	ἀδυνάτων	ἀδυνάτων
Psalm 50:13 (49:13)	אַבִּירִ֑ים	bulls	bulls	ταύρων	ταύρων
Psalm 68:30 (68:31) (67:31)	אַבִּירִ֨ים	bulls	bulls	ταύρων	ταύρων
Psalm 76:5 (76:6) (75:6)	אַבִּ֬ירֵי	stouthearted	bravehearted	ἀσύνετοι	ἀσύνετοι
Psalm 78:25 (77:25)	אַ֖בִּירִים	angels’	mighty ones	ἀγγέλων	ἀγγέλων
Isaiah 10:13	כַּאבִּ֖יר	valiant man	mighty conqueror	ἰσχὺν	ἰσχὺν
Isaiah 34:7	אַבִּירִ֑ים	bulls^[6]	strong^[7]	ταῦροι	ταῦροι
Isaiah 46:12	אַבִּ֣ירֵי	stouthearted	stubborn	ἀπολωλεκότες	ἀπολωλεκότες
Jeremiah 8:16	אַבִּירָ֔יו	strong ones	stallions	ἱππασίας ἵππων	ἱππασίας ἵππων
Jeremiah 46:15 (26:15)	אַבִּירֶ֑יךָ	valiant men	soldiers	Ἆπις ὁ μόσχος ὁ ἐκλεκτός σου	Απις ὁ μόσχος ὁ ἐκλεκτός σου
Jeremiah 47:3 (29:3)	אַבִּירָ֔יו	strong horses	horses	ὁρμῆς	ὁρμῆς
Jeremiah 50:11 (27:11)	כָּֽאַבִּרִֽים	bulls	stallion	ταῦροι	ταῦροι
Lamentations 1:15	אַבִּירַ֤י	mighty men	mighty ones	ἰσχυρούς	ἰσχυρούς

Tables comparing Psalm 22:12; Deuteronomy 32:12; 32:13; 32:14; 32:15; Psalm 68:15; Ezekiel 39:18; Psalm 68:30; 22:29; 92:14 and Isaiah 30:23 in the Tanakh, KJV and NET, and comparing Psalm 22:12 (21:13); Deuteronomy 32:12; 32:13; 32:14; 32:15; Psalm 68:15 (67:16); Ezekiel 39:18; Psalm 68:30 (67:31); 22:29 (21:30); 92:14 (91:15) and Isaiah 30:23 in the Septuagint (BLB and Elpenor) follow.

Psalm 22:12 (Tanakh)	Psalm 22:12 (KJV)	Psalm 22:12 (NET)
Many bulls have compassed me: strong bulls of Bashan have beset me round.	Many bulls have compassed me: strong bulls of Bashan have beset me round.	Many bulls surround me; powerful bulls of Bashan hem me in.

Psalm 22:12 (Septuagint BLB)	Psalm 21:13 (Septuagint Elpenor)
περιεκύκλωσάν με μόσχοι πολλοί ταῦροι πίονες περιέσχον με	περιεκύκλωσάν με μόσχοι πολλοί, ταῦροι πίονες περιέσχον με
Psalm 21:13 (NETS)	Psalm 21:13 (English Elpenor)
Many bull calves encircled me; fat bulls surrounded me;	Many bullocks have compassed me: fat bulls have beset me round.

Deuteronomy 32:12 (Tanakh)	Deuteronomy 32:12 (KJV)	Deuteronomy 32:12 (NET)
HaShem alone did lead him, and there was no strange god with Him.	So the LORD alone did lead him, and there was no strange god with him.	The Lord alone was guiding him, no foreign god was with him.

Deuteronomy 32:12 (Septuagint BLB)	Deuteronomy 32:12 (Septuagint Elpenor)
κύριος μόνος ἦγεν αὐτούς καὶ οὐκ ἦν μετ᾽ αὐτῶν θεὸς ἀλλότριος	Κύριος μόνος ἦγεν αὐτοὺς καὶ οὐκ ἦν μετ᾿ αὐτῶν θεὸς ἀλλότριος
Deuteronomy 32:12 (NETS)	Deuteronomy 32:12 (English Elpenor)
the Lord alone was leading them, and no foreign god was with them.	the Lord alone led them, there was no strange god with them.

Deuteronomy 32:13 (Tanakh)	Deuteronomy 32:13 (KJV)	Deuteronomy 32:13 (NET)
He made him ride on the high places of the earth, and he did eat the fruitage of the field; and He made him to suck honey out of the crag, and oil out of the flinty rock;	He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock;	He enabled him to travel over the high terrain of the land, and he ate of the produce of the fields. He provided honey for him from the cliffs, and olive oil from the hardest of rocks,

Deuteronomy 32:13 (Septuagint BLB)	Deuteronomy 32:13 (Septuagint Elpenor)
ἀνεβίβασεν αὐτοὺς ἐπὶ τὴν ἰσχὺν τῆς γῆς ἐψώμισεν αὐτοὺς γενήματα ἀγρῶν ἐθήλασαν μέλι ἐκ πέτρας καὶ ἔλαιον ἐκ στερεᾶς πέτρας	ἀνεβίβασεν αὐτοὺς ἐπὶ τὴν ἰσχὺν τῆς γῆς, ἐψώμισεν αὐτοὺς γενήματα ἀγρῶν· ἐθήλασαν μέλι ἐκ πέτρας καὶ ἔλαιον ἐκ στερεᾶς πέτρας
Deuteronomy 32:13 (NETS)	Deuteronomy 32:13 (English Elpenor)
He made them ascend onto the strength of the land, fed them with the produce of the fields; they sucked honey from a rock and oil from solid rock,	He brought them up on the strength of the land; he fed them with the fruits of the fields; they sucked honey out of the rock, and oil out of the solid rock.

Deuteronomy 32:14 (Tanakh)	Deuteronomy 32:14 (KJV)	Deuteronomy 32:14 (NET)
Curd of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and he-goats, with the kidney-fat of wheat; and of the blood of the grape thou drankest foaming wine.	Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape.	butter from the herd and milk from the flock, along with the fat of lambs, rams and goats of Bashan, along with the best of the kernels of wheat; and from the juice of grapes you drank wine.

Deuteronomy 32:14 (Septuagint BLB)	Deuteronomy 32:14 (Septuagint Elpenor)
βούτυρον βοῶν καὶ γάλα προβάτων μετὰ στέατος ἀρνῶν καὶ κριῶν υἱῶν ταύρων καὶ τράγων μετὰ στέατος νεφρῶν πυροῦ καὶ αἷμα σταφυλῆς ἔπιον οἶνον	βούτυρον βοῶν καὶ γάλα προβάτων μετὰ στέατος ἀρνῶν καὶ κριῶν, υἱῶν ταύρων καὶ τράγων, μετὰ στέατος νεφρῶν πυροῦ, καὶ αἷμα σταφυλῆς ἔπιον οἶνον
Deuteronomy 32:14 (NETS)	Deuteronomy 32:14 (English Elpenor)
butter of cows and milk of sheep, with fat of lambs and rams; of the sons of bulls and of goats, with fat of kidneys of wheat—and they drank wine, blood of grapes.	Butter of cows, and milk of sheep, with the fat of lambs and rams, of calves and kids, with fat of kidneys of wheat; and he drank wine, the blood of the grape.

Deuteronomy 32:15 (Tanakh)	Deuteronomy 32:15 (KJV)	Deuteronomy 32:15 (NET)
But Jeshurun waxed fat, and kicked–thou didst wax fat, thou didst grow thick, thou didst become gross–and he forsook G-d who made him, and contemned the Rock of his salvation.	But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation.	But Jeshurun became fat and kicked; you got fat, thick, and stuffed! Then he deserted the God who made him, and treated the Rock who saved him with contempt.

Deuteronomy 32:15 (Septuagint BLB)	Deuteronomy 32:15 (Septuagint Elpenor)
καὶ ἔφαγεν Ιακωβ καὶ ἐνεπλήσθη καὶ ἀπελάκτισεν ὁ ἠγαπημένος ἐλιπάνθη ἐπαχύνθη ἐπλατύνθη καὶ ἐγκατέλιπεν θεὸν τὸν ποιήσαντα αὐτὸν καὶ ἀπέστη ἀπὸ θεοῦ σωτῆρος αὐτοῦ	καὶ ἔφαγεν ᾿Ιακὼβ καὶ ἐνεπλήσθη, καὶ ἀπελάκτισεν ὁ ἠγαπημένος, ἐλιπάνθη, ἐπαχύνθη, ἐπλατύνθη· καὶ ἐγκατέλιπε τὸν Θεὸν τὸν ποιήσαντα αὐτὸν καὶ ἀπέστη ἀπὸ Θεοῦ σωτῆρος αὐτοῦ
Deuteronomy 32:15 (NETS)	Deuteronomy 32:15 (English Elpenor)
And Iakob ate and was filled, and the beloved one kicked. He grew fat; he became heavy; he became broad! And he abandoned God who made him, and he departed from God his savior.	So Jacob ate and was filled, and the beloved one kicked; he grew fat, he became thick and broad: then he forsook the God that made him, and departed from God his Saviour.

Psalm 68:15 (Tanakh)	Psalm 68:15 (KJV)	Psalm 68:15 (NET)
The hill of God is as the hill of Bashan; an high hill as the hill of Bashan.	The hill of God is as the hill of Bashan; an high hill as the hill of Bashan.	The mountain of Bashan is a towering mountain; the mountain of Bashan is a mountain with many peaks.

Psalm 68:15 (Septuagint BLB)	Psalm 67:16 (Septuagint Elpenor)
ὄρος τοῦ θεοῦ ὄρος πῗον ὄρος τετυρωμένον ὄρος πῗον	ὄρος τοῦ Θεοῦ, ὄρος πῖον, ὄρος τετυρωμένον, ὄρος πῖον
Psalm 67:16 (NETS)	Psalm 67:16 (English Elpenor)
O mountain of God, fertile mountain; O curdled mountain, fertile mountain!	The mountain of God is a rich mountain; a swelling mountain, a rich mountain.

Ezekiel 39:18 (Tanakh)	Ezekiel 39:18 (KJV)	Ezekiel 39:18 (NET)
Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan.	Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan.	You will eat the flesh of warriors and drink the blood of the princes of the earth—the rams, lambs, goats, and bulls, all of them fattened animals of Bashan.

Ezekiel 39:18 (Septuagint BLB)	Ezekiel 39:18 (Septuagint Elpenor)
κρέα γιγάντων φάγεσθε καὶ αἷμα ἀρχόντων τῆς γῆς πίεσθε κριοὺς καὶ μόσχους καὶ τράγους καὶ οἱ μόσχοι ἐστεατωμένοι πάντες	κρέα γιγάντων φάγεσθε καὶ αἷμα ἀρχόντων τῆς γῆς πίεσθε, κριοὺς καὶ μόσχους καὶ τράγους, καὶ οἱ μόσχοι ἐστεατωμένοι πάντες
Ezekiel 39:18 (NETS)	Ezekiel 39:18 (English Elpenor)
You shall eat the flesh of giants and drink the blood of rulers of the earth, rams and calves and goats. And all the bull calves have been fattened.	Ye shall eat the flesh of mighty men, and ye shall drink the blood of princes of the earth, rams, and calves and goats, and they are all fatted calves.

Psalm 68:30 (Tanakh)	Psalm 68:30 (KJV)	Psalm 68:30 (NET)
Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, till every one submit himself with pieces of silver: scatter thou the people that delight in war.	Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, till every one submit himself with pieces of silver: scatter thou the people that delight in war.	Sound your battle cry against the wild beast of the reeds, and the nations that assemble like a herd of calves led by bulls. They humble themselves and offer gold and silver as tribute. God scatters the nations that like to do battle.

Psalm 68:30 (Septuagint BLB)	Psalm 67:31 (Septuagint Elpenor)
ἐπιτίμησον τοῗς θηρίοις τοῦ καλάμου ἡ συναγωγὴ τῶν ταύρων ἐν ταῗς δαμάλεσιν τῶν λαῶν τοῦ μὴ ἀποκλεισθῆναι τοὺς δεδοκιμασμένους τῷ ἀργυρίῳ διασκόρπισον ἔθνη τὰ τοὺς πολέμους θέλοντα	ἐπιτίμησον τοῖς θηρίοις τοῦ καλάμου· ἡ συναγωγὴ τῶν ταύρων ἐν ταῖς δαμάλεσι τῶν λαῶν τοῦ ἐγκλεισθῆναι τοὺς δεδοκιμασμένους τῷ ἀργυρίῳ· διασκόρπισον ἔθνη τὰ τοὺς πολέμους θέλοντα
Psalm 67:31 (NETS)	Psalm 67:31 (English Elpenor)
Rebuke the wild animals of the reeds; the gathering of the bulls is among the heifers of the peoples in order that those tested by silver not be shut out. Scatter nations that want wars.	Rebuke the wild beasts of the reed: let the crowd of bulls with the heifers of the nations [be rebuked], so that they who have been proved with silver may not be shut out: scatter thou the nations that wish for wars.

Psalm 22:29 (Tanakh)	Psalm 22:29 (KJV)	Psalm 22:29 (NET)
All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.	All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.	All the thriving people of the earth will join the celebration and worship; all those who are descending into the grave will bow before him, including those who cannot preserve their lives.

Psalm 22:29 (Septuagint BLB)	Psalm 21:30 (Septuagint Elpenor)
ἔφαγον καὶ προσεκύνησαν πάντες οἱ πίονες τῆς γῆς ἐνώπιον αὐτοῦ προπεσοῦνται πάντες οἱ καταβαίνοντες εἰς τὴν γῆν καὶ ἡ ψυχή μου αὐτῷ ζῇ	ἔφαγον καὶ προσεκύνησαν πάντες οἱ πίονες τῆς γῆς, ἐνώπιον αὐτοῦ προπεσοῦνται πάντες οἱ καταβαίνοντες εἰς γῆν. καὶ ἡ ψυχή μου αὐτῷ ζῇ
Psalm 21:30 (NETS)	Psalm 21:30 (English Elpenor)
All the fat ones of the earth ate and did obeisance; all who descend into the earth shall fall down before him. And my soul lives for him,	All the fat ones of the earth have eaten and worshipped: all that go down to the earth shall fall down before him: my soul also lives to him.

Psalm 92:14 (Tanakh)	Psalm 92:14 (KJV)	Psalm 92:14 (NET)
They shall still bring forth fruit in old age; they shall be fat and flourishing;	They shall still bring forth fruit in old age; they shall be fat and flourishing;	They bear fruit even when they are old; they are filled with vitality and have many leaves.

Psalm 92:14, 15a (Septuagint BLB)	Psalm 91:15 (Septuagint Elpenor)
ἔτι πληθυνθήσονται ἐν γήρει πίονι καὶ εὐπαθοῦντες ἔσονται (15) τοῦ ἀναγγεῗλαι	ἔτι πληθυνθήσονται ἐν γήρει πίονι καὶ εὐπαθοῦντες ἔσονται τοῦ ἀναγγεῖλαι
Psalm 91:15, 16a (NETS)	Psalm 91:15 (English Elpenor)
In prosperous old age they will still increase, and they will be living in comfort, (16) to declare	Then shall they be increased in a fine old age; and they shall be prosperous; that they may declare

Isaiah 30:23 (Tanakh)	Isaiah 30:23 (KJV)	Isaiah 30:23 (NET)
Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat and plenteous: in that day shall thy cattle feed in large pastures.	Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat and plenteous: in that day shall thy cattle feed in large pastures.	He will water the seed you plant in the ground, and the ground will produce crops in abundance. At that time your cattle will graze in wide pastures.

Isaiah 30:23 (Septuagint BLB)	Isaiah 30:23 (Septuagint Elpenor)
τότε ἔσται ὁ ὑετὸς τῷ σπέρματι τῆς γῆς σου καὶ ὁ ἄρτος τοῦ γενήματος τῆς γῆς σου ἔσται πλησμονὴ καὶ λιπαρός καὶ βοσκηθήσεταί σου τὰ κτήνη τῇ ἡμέρᾳ ἐκείνῃ τόπον πίονα καὶ εὐρύχωρον	τότε ἔσται ὁ ὑετὸς τῷ σπέρματι τῆς γῆς σου, καὶ ὁ ἄρτος τοῦ γεννήματος τῆς γῆς σου ἔσται πλησμονὴ καὶ λιπαρός· καὶ βοσκηθήσεταί σου τὰ κτήνη τῇ ἡμέρᾳ ἐκείνῃ τόπον πίονα καὶ εὐρύχωρον
Isaiah 30:23 (NETS)	Isaiah 30:23 (English Elpenor)
Then there will be rain for the seed of your land, and the bread of the produce of your land will be plenteous and rich. And on that day your cattle will graze in a fertile and spacious place;	Then shall there be rain to the seed of thy land; and the bread of the fruit of thy land shall be plenteous and rich: and thy cattle shall feed in that day in a fertile and spacious place.

Psalm 22, Part 5

Back to Forgiveness and my Religious Mind

Back to Psalm 22, Part 14

^[1] A note (9) in the NET reads: “Heb ‘strong of heart.’ In Isa 46:12, the only other text where this phrase appears, it refers to those who are stubborn, but here it seems to describe brave warriors (see the next line).” The rabbis who translated the Septuagint chose ἀσύνετοι (a form of ἀσύνετος; NETS: stupid; English Elpenor: simple ones) here, and ἀπολωλεκότες (a form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω; NETS: have ruined [your heart]; English Elpenor: senseless [ones]) in Isaiah 46:12.

^[2] From note 69 on Psalm 22:29 (NET).

^[3] From note 67 on Psalm 22:29 (NET).

^[4] Hebrews 4:2b Table The following quote is from note 68 on Psalm 22:29 (NET).

^[5] Matthew 26:54 (NET)

^[6] In the Tanakh on Chabad.org אַבִּירִ֑ים (‘abbiyr) was translated fat bulls.

^[7] A note (17) in the NET acknowledged that the Hebrew clause was “and bulls along with strong ones.”

Isaiah 53:10-12, Part 1

Posted on August 30, 2020 by admin

This study originated in another essay: “I plan to look at all the differences between the Masoretic text and the Septuagint here.” (My take on Isaiah 53:10a can be found there.) I decided to give Isaiah 53:10-12 its own thread when I felt rushed and unwilling to spend the time it deserved as an aside in another thread.

Masoretic Text		Septuagint
Isaiah 53:10b (Tanakh) Table	Isaiah 53:10b (NET)	Isaiah 53:10b (NETS)	Isaiah 53:10b (Elpenor English)
when thou shalt make his soul an offering for sin,	once restitution is made,	If you offer for sin,	If ye can give an offering for sin,

A note (28) in the NET after the line—once restitution is made—reads:

The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular, in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”

“Furthermore, the idea of God himself making a reparation offering is odd,” practically leapt off the page at me. Assuming the NET translators considered וַֽיהֹוָ֞ה (y^ehôvâh) here^[1] as the Father and taking Jesus literally—The Father and I are one^[2]—I ask, who but יְהֹוָה (y^ehôvâh) could make a meaningful “reparation offering”? For it is impossible for the blood of bulls and goats to take away sins.^[3] The writer of Hebrews explained (Hebrews 9:22-26 NET):

Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness. So it was necessary for the sketches of the things in heaven to be purified with these sacrifices, but the heavenly things themselves required better sacrifices than these. For Christ^[4] did not enter a sanctuary made with hands—the representation of the true sanctuary—but into heaven itself, and he appears now in God’s presence for us [Table]. And he did not enter to offer himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own, for then he would have had to suffer again and again since the foundation of the world. But now^[5] he has appeared once for all at the consummation of the ages to put away sin^[6] by his sacrifice [Table].

Who wrote the letter to the Hebrews? It seems important now to explain what I’m thinking since I can’t calculate how much affect that speculation has on my interpretation.

Matthew 22:34-40 (NET)	Mark 12:28-31 (NET)
	Now one of the experts in the law came and heard them debating.
Now when the Pharisees heard that [Jesus] had silenced the Sadducees, they assembled together.
	When he saw that Jesus answered them well,
And one of them, an expert in religious law, asked him a question to test him:^[7]	he asked him,
“Teacher, which commandment in the law is the greatest?”	“Which commandment is the most important of all?”
Jesus said^[8] to him,	Jesus answered,
	“The most important is: ‘Listen, Israel, the Lord our God, the Lord is one [Table].
“‘Love the Lord your God with all your heart, with all your soul, and with all your mind.’	Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength’ [Table].
This is the first and greatest commandment [Table].
The second is like it: ‘Love your neighbor as yourself.’	The second is: ‘Love your neighbor as yourself.’
All the law and the prophets depend on these two commandments” [Table].
	There is no other commandment greater than these” [Table].

If I had read Matthew’s account only I would have thought this unnamed Pharisee tried to entrap Jesus in his words. Mark pointed out that he saw that Jesus answered [the Sadducees] well. This insight makes me suspect that the unnamed Pharisee became known to Mark or Peter at some later time. At that particular moment he may have hoped his brother Pharisees perceived his question as a test (πειράζων, a form of πειράζω) but I wonder if, secretly, it was more like what John described: Dear friends, do not believe every spirit, but test (δοκιμάζετε, a form of δοκιμάζω) the spirits to determine if they are from God, because many false prophets have gone out into the world.^[9]

Mark’s Gospel narrative continued (Mark 12:32-34a NET):

The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him. And to love him with all your heart, with all your mind, and with all your strength and to love your neighbor as yourself is more important than all burnt offerings and sacrifices”^[10] [Table]. When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.”

Jesus’ affirmation along with this unnamed Pharisee’s desire for a love [that] is the fulfillment of the law^[11] causes me to think he stood in the background among the other disciples as Jesus, after his resurrection, taught them what became the content of the letter to the Hebrews. Though I quoted Paul, I don’t think this unnamed Pharisee was Saul. The Pharisee who became the Apostle Paul was off doing his own thing, advancing in Judaism beyond many of [his] contemporaries in [his] nation, and was extremely zealous for the traditions of [his] ancestors.^[12]

I think the Eleven plus Matthias (Acts 1:15-26) struggled mentally to force Jesus’ death and resurrection into their hypothesis of a political revolutionary who would free Israel from Roman domination. Jesus’ teaching washed over them, virtually unheard and unheeded. It was too technical, too religious, perhaps even too “heretical” to fully sink in.

This is not to say that the unnamed Pharisee was untroubled by Jesus’ teaching. But I think that he was not a zealot in any sense of the word. He was more patient, more thoughtful, more attuned to these particular technicalities and more willing to entertain Jesus’ notions, though he, too, would need time and the indwelling Holy Spirit to fully embrace them.

Sometime prior to the stoning of Stephen (Acts 7:54-8:3) this unnamed Pharisee recalled Jesus’ teaching as a solution to signs of defection he witnessed among his brothers, and he wrote it down. I don’t know if he showed it to anyone or not. To the apostles in Jerusalem, seeing themselves primarily as a Jewish reform movement (Acts 21:18-24), it may have seemed too radical, like pouring fuel on a smoldering fire (Acts 21:26-31).

I imagine this unnamed Pharisee standing again in the background at the Jerusalem Council. He sensed a kindred spirit in Paul and handed him a copy, perhaps his only copy, of the manuscript of the letter to the Hebrews. John could have confirmed its contents as Jesus’ teaching if Paul had asked. I don’t know how Paul might have reacted.

He seemed content with the results of the Jerusalem Council initially: As [he and Timothy] went through the towns, they passed on the decrees that had been decided on by the apostles and elders in Jerusalem for the Gentile believers to obey.^[13]

After Paul journeyed through Athens and Corinth, however, perhaps during the affliction that happened to [him] in the province of Asia,^[14] I think Jesus’ teaching in the unnamed Pharisee’s writing known as Hebrews percolated, along with his recent experience and the Holy Spirit’s answers to the things that had troubled him (Romans 9-11), into that masterful Gospel commentary known today as Paul’s Letter to the Romans. That unnamed Pharisee’s account of Jesus’ teaching had a much better opportunity for widespread circulation in Paul’s traveling library of scrolls and parchments.

This is all conjecture on my part, more like a screenwriter or an actor developing a backstory. I share it here because I promised I would and because it may have some influence on my interpretation of Hebrews.

I searched all the occurrences of אָשָׁם֙ (ʼâshâm), translated offering for sin (Tanakh, KJV) and restitution (NET), and made the following table of those with identical consonants (no prefixes or suffixes) to see how the rabbis translated each of them in the Septuagint.

Reference	Hebrew – Chabad.org	Tanakh	NET	Septuagint BLB	Septuagint Elpenor
Isaiah 53:10	אָשָׁם֙	an offering for sin	restitution	περὶ ἁμαρτίας	περὶ ἁμαρτίας
Genesis 26:10	אָשָֽׁם	guiltiness	guilt	ἄγνοιαν, a form of ἄγνοια	ἄγνοιαν, a form of ἄγνοια
Leviticus 5:19	אָשָׁ֖ם	a guilt-offering	a guilt offering	n/a	n/a
Leviticus 7:5	אָשָׁ֖ם	a guilt-offering	a guilt offering	πλημμελείας, a form of πλημμέλεια	πλημμελείας, a form of πλημμέλεια
Leviticus 14:21	אָשָׁ֛ם	a guilt-offering	a guilt offering	ἐπλημμέλησεν, a form of πλημμελέω	ἐπλημμέλησεν, a form of πλημμελέω
Leviticus 19:21	אָשָֽׁם	a guilt-offering	a guilt-offering	πλημμελείας, a form of πλημμέλεια	πλημμελείας, a form of πλημμέλεια
1 Samuel (Kings) 6:3	אָשָׁ֑ם	a guilt-offering	a guilt offering	ἀποδιδόντες a form of ἀποδίδωμι	ἀποδιδόντες a form of ἀποδίδωμι
1 Samuel (Kings) 6:8	אָשָׁ֔ם	a guilt-offering	a guilt offering	ἀποδώσετε…τῆς βασάνου	ἀποδώσετε…τῆς βασάνου
1 Samuel (Kings) 6:17	אָשָׁ֖ם	a guilt-offering	a guilt offering	ἀπέδωκαν…τῆς βασάνου	ἀπέδωκαν…τῆς βασάνου
2 Kings 12:16 (4 Kings 12:17)	אָשָׁם֙	forfeit	reparation offerings	περὶ ἁμαρτίας	περὶ ἁμαρτίας
Proverbs 14:9	אָשָׁ֑ם	sin	reparation	ὀφειλήσουσιν καθαρισμόν	ὀφειλήσουσι καθαρισμόν
Jeremiah 51:5 (28:5)	אָשָׁ֔ם	sin	guilt	ἀδικίας, a form of ἀδικία	ἀδικίας, a form of ἀδικία

Only 2 Kings 12:16 (4 Kings 12:17) matched the vowel points with the occurrence in Isaiah 53:10. Both were translated περὶ ἁμαρτίας (for sin). A table of the homograph אָשַׁ֥ם (ʼâsham) yielded no additional vowel point matches.

Reference	Hebrew – Chabad.org	Tanakh	NET	Septuagint BLB	Septuagint Elpenor
Leviticus 5:19	אָשֹׁ֥ם	is certainly	was surely	ἐπλημμέλησεν	ἐπλημμέλησε
Leviticus 5:19	אָשַׁ֖ם	guilty	guilty	πλημμέλησιν	πλημμελείᾳ
Numbers 5:7	אָשַׁ֥ם	he hath been guilty	he wronged	ἐπλημμέλησεν	ἐπλημμέλησεν

The exercise persuaded me that אָשָׁם֙ (ʼâshâm) was the Hebrew word the rabbis intended to understand and translate in the Septuagint. Then I searched all occurrences of תָּשִׂ֚ים (suwm), translated thou shalt make (Tanakh, KJV) and is made (NET), and made the following table of those with identical consonants (no prefixes or suffixes).

Reference	Hebrew – Chabad.org	Tanakh	NET	Septuagint BLB	Septuagint Elpenor
Isaiah 53:10	תָּשִׂ֚ים	thou shalt make	is made	δῶτε, a (2^nd person plural) form of δίδωμι	δῶτε, a (2^nd person plural) form of δίδωμι
Genesis 6:16	תָּשִׂ֑ים	shalt thou set	Put	ποιήσεις, a (2^nd person singular) form of ποιέω	ποιήσεις, a (2^nd person singular) form of ποιέω
Genesis 44:2	תָּשִׂים֙	put	put	ἐμβάλατε, a (2^nd person plural) form of ἐμβάλλω	ἐμβάλετε, a (2^nd person plural) form of ἐμβάλλω
Exodus 21:1	תָּשִׂ֖ים	thou shalt set	you will set	παραθήσεις, a (2^nd person singular) form of παρατίθημι	παραθήσῃ, a (2^nd person singular) form of παρατίθημι
Deuteronomy 17:15	תָּשִׂ֤ים	thou shalt…set	you must select	καταστήσεις, a (2^nd person singular) form of καθίστημι	καταστήσεις, a (2^nd person singular) form of καθίστημι
Deuteronomy 17:15	תָּשִׂ֤ים	shalt thou set	you must appoint	καταστήσεις	καταστήσεις
Deuteronomy 22:8	תָשִׂ֤ים	thou bring	being	ποιήσεις	ποιήσεις
1 Samuel (Kings) 10:19	תָּשִֹ֣ים	set	Appoint	στήσεις, a (2^nd person singular) form of ἵστημι	καταστήσεις
1 Kings 20:34 (3 Kings 21:34)	תָּשִֹ֨ים	thou shalt make	You may set up	θήσεις, a (2^nd person singular) form of τίθημι	θήσεις, a (2^nd person singular) form of τίθημι
Job 7:12	תָשִׂ֖ים	thou settest	you must put	κατέταξας, a (2^nd person singular) form of κατατάσσω	κατέταξας, a (2^nd person singular) form of κατατάσσω
Job 38:33	תָּשִׂ֖ים	thou set	you set up	n/a	n/a
Isaiah 41:15	תָּשִֽׂים	and shalt make	you will make	θήσεις	θήσεις
Ezekiel 21:20 (21:25)	תָּשִׂ֔ים	Appoint	Mark out	n/a	n/a
Ezekiel 24:17	תָּשִׂ֣ים	and put on	and put	n/a	n/a

None of the other occurrences of תָּשִׂ֚ים (suwm) matched the vowel points exactly. All were translated into Greek as 2^nd person verbs, most were singular. The plural exceptions were Isaiah 53:10 [Table] and Genesis 44:2.

Masoretic Text		Septuagint
Genesis 44:2 (Tanakh)	Genesis 44:2 (NET)	Genesis 44:2 (NETS)	Genesis 44:2 (Elpenor English)
And put (תָּשִׂים֙) my goblet, the silver goblet, in the sack’s mouth of the youngest, and his corn money.’ And he did according to the word that Joseph had spoken.	Then put (suwm, תשׁים) my cup—the silver cup—in the mouth of the youngest one’s sack, along with the money for his grain.” He did as Joseph instructed.	and put (ἐμβάλατε) my silver cup into the bag of the younger one, with the price of his grain.” And it happened according to the word of Joseph, just as he said.	And put (ἐμβάλετε) my silver cup into the sack of the youngest, and the price of his corn. And it was done according to the word of Joseph, as he said.

I don’t see any reason for a plural verb here but its existence gives me pause to consider the similar occurrence in Isaiah 53:10 as the translators’ interpretive choice. Since “third [person] feminine singular” was another option cited in the NET note above I made a table of those occurrences as well.

Reference	Hebrew – Chabad.org	Tanakh	NET	Septuagint BLB	Septuagint Elpenor
Exodus 2:3	וַתָּ֤שֶׂם	put	put	ἐνέβαλεν, a (3^rd person singular) form of ἐμβάλλω	ἐνέβαλε, a (3^rd person singular) form of ἐμβάλλω
Exodus 2:3	וַתָּ֥שֶׂם	laid	set	ἔθηκεν, a (3^rd person singular) form of τίθημι	ἔθηκεν, a (3^rd person singular) form of τίθημι
1 Samuel (Kings) 25:18	וַתָּ֖שֶׂם	and laid	She loaded	ἔθετο, a (3^rd person singular) form of τίθημι	ἔθετο, a (3^rd person singular) form of τίθημι
2 Samuel (Kings) 13:19	וַתָּ֚שֶׂם	and she laid	She put	ἐπέθηκεν, a (3^rd person singular) form of ἐπιτίθημι	ἐπέθηκε, a (3^rd person singular) form of ἐπιτίθημι
2 Kings (4 Kings) 9:30	וַתָּ֨שֶׂם	and she painted	she put on	ἐστιμίσατο, a (3^rd person singular) form of στιμίζω	ἐστιμίσατο, a (3^rd person singular) form of στιμίζω
Esther 8:2	וַתָּ֧שֶׂם	And…set	And…designated	κατέστησεν, a (3^rd person singular) form of καθίστημι	κατέστησεν, a (3^rd person singular) form of καθίστημι
Job 13:27	וְתָ֘שֵׂ֚ם	Thou puttest	And you put	ἔθου, a (2^nd person singular) form of τίθημι	ἔθου, a (2^nd person singular) form of τίθημι

The final occurrence (Job 13:27), though its consonants were identical to the others, was clearly “second [person] masculine singular.” And none of these was an exact match for the occurrence in Isaiah 53:10. I noted one other form which was translated as forms of τίθημι in the Septuagint.

Reference	Hebrew – Chabad.org	Tanakh	NET	Septuagint BLB	Septuagint Elpenor
1 Samuel (Kings) 9:20	תָּ֧שֶׂם	set	be	θῇς, a (2^nd person singular) form of τίθημι	θῇς, a (2^nd person singular) form of τίθημι
Psalm 66:9 (65:9)	הַשָּׂ֣ם	Which holdeth	He preserves	θεμένου, a (singular participle) form of τίθημι	θεμένου, a (singular participle) form of τίθημι
Psalm 104:3 (103:3)	הַשָּֽׂם	who maketh	He makes	τιθεὶς, a (singular participle) form of τίθημι	τιθεὶς, a (singular participle) form of τίθημι
Psalm 147:14 (147:3)	הַשָּׂ֣ם	He maketh	He brings	τιθεὶς	τιθεὶς
Isaiah 63:11	הַשָּׂ֥ם	he that put	who placed	θεὶς, a (singular participle) form of τίθημι	θεὶς, a (singular participle) form of τίθημι

This exercise made me willing to consider that תָּשִׂ֚ים (suwm) might be original to Isaiah 53:10, the Hebrew word the rabbis intended to understand and translate in the Septuagint. Paul, in his greeting to believers in Galatia, had also used a (singular) form of δίδωμι (Galatians 1:3-5 NET):

Grace and peace to you from God the Father and our Lord Jesus Christ, who gave (δόντος, another form of δίδωμι) himself for our sins to rescue us from this present evil age according to the will of our God and Father [Table], to whom be glory forever and ever! Amen.

Though I still need to consider נַפְשׁ֔וֹ (nephesh), translated his soul (Tannakh, KJV), I began to consider: if this—when thou shalt make his soul an offering for sin—is the more legitimate understanding of this clause, how did God make his soul an offering for sin?

What follows is a fictional explanation from The Lion, the Witch and the Wardrobe by C.S. Lewis, offered as the intellectual equivalent of an appetizer, to get the mind warmed up to the taste and smell of this issue:

“It means,” said Aslan, “that though the Witch knew the Deep Magic, there is a magic deeper still which she did not know. Her knowledge goes back only to the dawn of time. But if she could have looked a little further back, into the stillness and the darkness before Time dawned, she would have read there a different incantation. She would have known that when a willing victim who had committed no treachery was killed in a traitor’s stead, the Table would crack and Death itself would start working backward.”^[15]

The understanding that was part of my own socialization is perhaps best exemplified by an excerpt from “The Death of Christ,” a sermon delivered by Charles Haddon Spurgeon on January 24, 1858:

Understand, then, the sense in which Christ was made a sacrifice for sin. But here lies the glory of this matter. It was as a substitute for sin that he did actually and literally suffer punishment for the sin of all his elect. When I say this, I am not to be understood as using any figure whatever, but as saying actually what I mean. Man for his sin was condemned to eternal fire; when God took Christ to be the substitute, it is true, he did not send Christ into eternal fire, but he poured upon him grief so desperate, that it was a valid payment for even an eternity of fire. Man was condemned to live forever in hell. God did not send Christ forever into hell; but he put on Christ, punishment that was equivalent for that. Although he did not give Christ to drink the actual hells of believers, yet he gave him a quid pro quo—something that was equivalent thereunto. He took the cup of Christ’s agony, and he put in there, suffering, misery, and anguish such as only God can imagine or dream of, that was the exact equivalent for all the suffering, all the woe, and all the eternal tortures of every one that shall at last stand in heaven, bought with the blood of Christ.

Both of these explanations share a common theme: God made Christ “a sacrifice for sin” by conforming to something presumed to be innate to the created cosmos. In C.S. Lewis’ fiction He conformed to the “deeper magic” and in Charles Spurgeon’s sermon He conformed to some idea of judicial or commercial equivalence: “something that was equivalent” to “a valid payment for even an eternity of fire” since “Man was condemned to live forever in hell.”

I think God made Christ “a sacrifice for sin” by the truth, power and authority of his word.

God said, Let Christ be the offering for sin. And God made Christ the offering for sin, and it was so (John 3:16 NET Table):

For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.

God said, Let Christ be the offering for sin. And it was so (John 11:49-53 NET):

Then one of them, Caiaphas, who was high priest that year, said, “You know nothing at all! You do not realize that it is more to your advantage to have one man die for the people than for the whole nation to perish.” (Now he did not say this on his own, but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation [Table], and not for the Jewish nation only, but to gather together into one the children of God who are scattered.) So from that day they planned together to kill him [Table].

God said, Let Christ be the offering for sin. And it was so. The Christ obeyed God his Father (John 10:17, 18 NET).

This is why the Father loves me—because I lay down my life, so that I may take it back again. No one takes it away from me, but I lay it down of my own free will. I have the authority to lay it down, and I have the authority to take it back again. This commandment I received from my Father.”

Tables comparing Genesis 44:2 in the Tanakh, KJV and NET, and comparing Genesis 44:2 in the Septuagint (BLB and Elpenor), and a table comparing Matthew 22:35 in the NET and KJV follow.

Genesis 44:2 (Tanakh)	Genesis 44:2 (KJV)	Genesis 44:2 (NET)
And put my goblet, the silver goblet, in the sack’s mouth of the youngest, and his corn money.’ And he did according to the word that Joseph had spoken.	And put my cup, the silver cup, in the sack’s mouth of the youngest, and his corn money. And he did according to the word that Joseph had spoken.	Then put my cup—the silver cup—in the mouth of the youngest one’s sack, along with the money for his grain.” He did as Joseph instructed.

Genesis 44:2 (Septuagint BLB)	Genesis 44:2 (Septuagint Elpenor)
καὶ τὸ κόνδυ μου τὸ ἀργυροῦν ἐμβάλατε εἰς τὸν μάρσιππον τοῦ νεωτέρου καὶ τὴν τιμὴν τοῦ σίτου αὐτοῦ ἐγενήθη δὲ κατὰ τὸ ῥῆμα Ιωσηφ καθὼς εἶπεν	καὶ τὸ κόνδυ μου τὸ ἀργυροῦν ἐμβάλετε εἰς τὸν μάρσιππον τοῦ νεωτέρου καὶ τὴν τιμὴν τοῦ σίτου αὐτοῦ. ἐγενήθη δὲ κατὰ τὸ ρῆμα ᾿Ιωσήφ, καθὼς εἶπε
Genesis 44:2 (NETS)	Genesis 44:2 (English Elpenor)
and put my silver cup into the bag of the younger one, with the price of his grain.” And it happened according to the word of Joseph, just as he said.	And put my silver cup into the sack of the youngest, and the price of his corn. And it was done according to the word of Joseph, as he said.

Matthew 22:35 (NET)	Matthew 22:35 (KJV)
And one of them, an expert in religious law, asked him a question to test him:	Then one of them, which was a lawyer, asked him a question, tempting him, and saying,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐπηρώτησεν εἷς ἐξ αὐτῶν [νομικὸς] πειράζων αὐτόν	και επηρωτησεν εις εξ αυτων νομικος πειραζων αυτον και λεγων	και επηρωτησεν εις εξ αυτων νομικος πειραζων αυτον και λεγων

Isaiah 53:10-12, Part 2

Back to A Shadow of the Good Things, Part 7

Back to Christ-Centered Preaching, Chapter 4, Part 3

^[1] Isaiah 53:10a

^[2] John 10:30 (NET)

^[3] Hebrews 10:4 (NET)

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

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

^[6] The NET parallel Greek text and NA²⁸ had the article τῆς preceding sin. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[7] The Stephanus Textus Receptus and Byzantine Majority Text had και λεγων (KJV: and saying) here. The NET parallel Greek text and NA²⁸ did not.

^[8] The Stephanus Textus Receptus had ιησους ειπεν here. The Byzantine Majority Text had ιησους εφη. The NET parallel Greek text and NA²⁸ had simply ἔφη.

^[9] 1 John 4:1 (NET)

^[10] The Stephanus Textus Receptus had the article των preceding sacrifices. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[11] Romans 13:10b (NET)

^[12] Galatians 1:14 (NET)

^[13] Acts 16:4 (NET) Table

^[14] 2 Corinthians 1:8a (NET)

^[15] The Lion, The Witch, and The Wardrobe, Spark Notes

Father, Son and Holy Spirit – Part 3

Posted on August 13, 2020 by admin

I intend to become much more familiar with the Greek translation of יְהֹוָ֨ה (y^ehôvâh) and יֱהֹוִה֙ (y^ehôvih) in the Septuagint. To do that I decided to start at the beginning, noting all divine references.

Masoretic Text		Septuagint
Genesis 1:1, 2 (Tanakh)	Genesis 1:1, 2 (NET)	Genesis 1:1, 2 (NETS)	Genesis 1:1, 2 (English Elpenor)
IN THE beginning G-d (אֱלֹהִ֑ים) created the heaven and the earth.	In the beginning God (‘elohiym, אלהים) created the heavens and the earth.	In the beginning God (θεὸς) made the sky and the earth.	IN the beginning God (Θεὸς) made the heaven and the earth.
Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit (וְר֣וּחַ) of G-d (אֱלֹהִ֔ים) hovered over the face of the waters.	Now the earth was without shape and empty, and darkness was over the surface of the watery deep, but the Spirit (ruwach, ורוח) of God (‘elohiym, אלהים) was moving over the surface of the water.	Yet the earth was invisible and unformed, and darkness was over the abyss, and a divine (θεοῦ) wind (πνεῦμα) was being carried along the water.	But the earth was unsightly and unfurnished, and darkness was over the deep, and the Spirit (πνεῦμα) of God (Θεοῦ) moved over the water.

Thus far I have the plural אֱלֹהִ֑ים (‘elohiym, translated Θεὸς, God) and וְר֣וּחַ (ruwach, translated πνεῦμα, spirit, wind) אֱלֹהִ֔ים (‘elohiym, translated Θεοῦ, of God, divine). I was raised on an abbreviated version of Lord Acton’s maxim:

Power tends to corrupt, and absolute power corrupts absolutely. Great men are almost always bad men, even when they exercise influence and not authority, still more when you superadd the tendency or the certainty of corruption by authority.

It’s difficult to say now if I would’ve learned more from this fuller treatment or rebelled more against it. Still, I find myself searching almost instinctively for a limit on the power and authority of אֱלֹהִ֔ים (‘elohiym).

Masoretic Text		Septuagint
Genesis 1:3-5 (Tanakh)	Genesis 1:3-5 (NET)	Genesis 1:3-5 (NETS)	Genesis 1:3-5 (English Elpenor)
And G-d (אֱלֹהִ֖ים) said: ‘Let there be light’ And there was light.	God (‘elohiym, אלהים) said, “Let there be light.” And there was light!	And God (θεός) said, “Let light come into being.” And light came into being.	And God (Θεός) said, Let there be light, and there was light.
And G-d (אֱלֹהִ֛ים) saw the light, that it was good; and G-d (אֱלֹהִ֔ים) divided the light from the darkness.	God (‘elohiym, אלהים) saw that the light was good, so God (‘elohiym, אלהים) separated the light from the darkness.	And God (θεὸς) saw the light, that it was good. And God (θεὸς) separated between the light and between the darkness.	And God (Θεὸς) saw the light that it was good, and God (Θεὸς) divided between the light and the darkness.
And G-d (אֱלֹהִ֤ים) called the light Day, and the darkness He called Night And there was evening and there was morning, one day.	God (‘elohiym, אלהים) called the light “day” and the darkness “night.” There was evening, and there was morning, marking the first day.	And God (θεὸς) called the light Day and the darkness he called Night. And it came to be evening, and it came to be morning, day one.	And God (Θεὸς) called the light Day, and the darkness he called Night, and there was evening and there was morning, the first day.

The Hebrew word translated good was ט֑וֹב (towb). It was translated καλόν (a form of καλός) in the Septuagint. This beautiful good could be the limit I seek on the power and authority of אֱלֹהִ֔ים (‘elohiym). Granted, its meaning is his own. But I’ll take what I can get in the face of such fearful power and authority.

Years ago, studying this opening chapter, I realized it wasn’t instructional in the sense that I could read it and then go out and create the heaven and the earth. Encouraged by Paul’s instruction to Timothy—Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness [Table], that the person dedicated to God may be capable and equipped for every good (ἀγαθὸν, a form of ἀγαθός) work^[1]—I was casting about for some useful instruction here. It dawned on me finally that this chapter describes the word of God (before sin entered the world through one man and death through sin^[2]).

And G-d said: ‘Let there be light’ And there was light.^[3] God’s word is powerful: He spoke and it happened as He said.

Masoretic Text		Septuagint
Genesis 1:6-8 (Tanakh)	Genesis 1:6-8 (NET)	Genesis 1:6-8 (NETS)	Genesis 1:6-8 (English Elpenor)
And G-d (אֱלֹהִ֔ים) said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters’.	God (‘elohiym, אלהים) said, “Let there be an expanse in the midst of the waters and let it separate water from water.”	And God (θεός) said, “Let a firmament come into being in the midst of the water, and let it be a separator between water and water.”	And God (Θεός) said, Let there be a firmament in the midst of the water, and let it be a division between water and water, and it was so.
And G-d (אֱלֹהִים֘) made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.	So God (‘elohiym, אלהים) made the expanse and separated the water under the expanse from the water above it. It was so.	And God (θεὸς) made the firmament, and God (θεὸς) separated between the water that was under the firmament and between the water that was above the firmament.	And God (Θεὸς) made the firmament, and God (Θεὸς) divided between the water which was under the firmament and the water which was above the firmament.
And G-d (אֱלֹהִ֛ים) called the firmament Heaven And there was evening and there was morning, a second day.	God (‘elohiym, אלהים) called the expanse “sky.” There was evening, and there was morning, a second day.	And God (θεὸς) called the firmament Sky. And God (θεὸς) saw that it was good. And it came to be evening, and it came to be morning, a second day.	And God (Θεὸς) called the firmament Heaven, and God (Θεὸς) saw that it was good, and there was evening and there was morning, the second day.

The word good (καλόν, a form of καλός) is repeated here in the Septuagint, though not in the Masoretic text. And G-d said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters’. And G-d made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.^[4] God’s word is true: He did what He said and made it so.

Masoretic Text		Septuagint
Genesis 1:9, 10 (Tanakh)	Genesis 1:9, 10 (NET)	Genesis 1:9, 10 (NETS)	Genesis 1:9, 10 (English Elpenor)
And G-d (אֱלֹהִ֗ים) said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear’ And it was so.	God (‘elohiym, אלהים) said, “Let the water under the sky be gathered to one place and let dry ground appear.” It was so.	And God (θεός) said, “Let the water that is under the sky be gathered into one gathering, and let the dry land appear.” And it became so. And the water that was under the sky was gathered into their gatherings, and the dry land appeared.	And God (Θεός) said, Let the water which is under the heaven be collected into one place, and let the dry land appear, and it was so. And the water which was under the heaven was collected into its places, and the dry land appeared.
And G-d (אֱלֹהִ֤ים) called the dry land Earth, and the gathering together of the waters called He Seas; and G-d (אֱלֹהִ֖ים) saw that it was good.	God (‘elohiym, אלהים) called the dry ground “land” and the gathered waters he called “seas.” God (‘elohiym, אלהים) saw that it was good.	And God (θεὸς) called the dry land Earth, and the systems of the waters he called Seas. And God (θεὸς) saw that it was good.	And God (Θεὸς) called the dry land Earth, and the gatherings of the waters he called Seas, and God (Θεὸς) saw that it was good.

Here both the Masoretic text and Septuagint reiterated the qualifier good (towb, טֽוֹב; καλόν, a form of καλός) and the power of God’s word: And G-d said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear’ And it was so.^[5] His power and authority (Matthew 8:23-27; Mark 4:35-41; Luke 8:22-25) were described vividly in the Septuagint: And the water which was under the heaven was collected into its places, and the dry land appeared.^[6]

Masoretic Text		Septuagint
Genesis 1:11-13 (Tanakh)	Genesis 1:11-13 (NET)	Genesis 1:11-13 (NETS)	Genesis 1:11-13 (English Elpenor)
And G-d (אֱלֹהִ֗ים) said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth’ And it was so.	God (‘elohiym, אלהים) said, “Let the land produce vegetation: plants yielding seeds and trees on the land bearing fruit with seed in it, according to their kinds.” It was so.	And God (θεός) said, “Let the earth put forth herbaceous vegetation, seeding seed according to kind and according to likeness, and a fruit-bearing tree producing fruit of which its seed is in it according to kind, on the earth.” And it became so.	And God (Θεός) said, Let the earth bring forth the herb of grass bearing seed according to its kind and according to its likeness, and the fruit-tree bearing fruit whose seed is in it, according to its kind on the earth, and it was so.
And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and G-d (אֱלֹהִ֖ים) saw that it was good.	The land produced vegetation—plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds. God (‘elohiym, אלהים) saw that it was good.	And the earth brought forth herbaceous vegetation, seeding seed according to kind and according to likeness, and a fruit-bearing tree producing fruit of which its seed is in it according to kind, on the earth. And God (θεὸς) saw that it was good.	And the earth brought forth the herb of grass bearing seed according to its kind and according to its likeness, and the fruit tree bearing fruit whose seed is in it, according to its kind on the earth, and God (Θεός) saw that it was good.
And there was evening and there was morning, a third day.	There was evening, and there was morning, a third day.	And it came to be evening, and it came to be morning, a third day.	And there was evening and there was morning, the third day.

Again, both the Masoretic text and Septuagint reiterated the qualifier good (towb, טֽוֹב; καλόν, a form of καλός). And G-d said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth’ And it was so. And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and G-d saw that it was good.^[7] God’s word is authoritative: He spoke and the earth obeyed Him.

Masoretic Text		Septuagint
Genesis 1:14-19 (Tanakh)	Genesis 1:14-19 (NET)	Genesis 1:14-19 (NETS)	Genesis 1:14-19 (English Elpenor)
And G-d (אֱלֹהִ֗ים) said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;	God (‘elohiym, אלהים) said, “Let there be lights in the expanse of the sky to separate the day from the night, and let them be signs to indicate seasons and days and years,	And God (θεός) said, “Let luminaries come into being in the firmament of the sky for illumination of the earth, to separate between the day and between the night, and let them be for signs and for seasons and for days and for years,	And God (Θεός) said, Let there be lights in the firmament of the heaven to give light upon the earth, to divide between day and night, and let them be for signs and for seasons and for days and for years.
and let them be for lights in the firmament of the heaven to give light upon the earth’ And it was so.	and let them serve as lights in the expanse of the sky to give light on the earth.” It was so.	and let them be for illumination in the firmament of the sky so as to give light upon the earth. And it became so.	And let them be for light in the firmament of the heaven, so as to shine upon the earth, and it was so.
And G-d (אֱלֹהִ֔ים) made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars.	God (‘elohiym, אלהים) made two great lights—the greater light to rule over the day and the lesser light to rule over the night. He made the stars also.	And God (θεὸς) made the two great luminaries, the great luminary for rulership of the day and the lesser luminary for rulership of the night, and the stars.	And God (Θεὸς) made the two great lights, the greater light for regulating the day and the lesser light for regulating the night, the stars also.
And G-d (אֱלֹהִ֖ים) set them in the firmament of the heaven to give light upon the earth,	God (‘elohiym, אלהים) placed the lights in the expanse of the sky to shine on the earth,	And God (θεὸς) set them in the firmament of the sky so as to give light upon the earth	And God (Θεὸς) placed them in the firmament of the heaven, so as to shine upon the earth,
and to rule over the day and over the night, and to divide the light from the darkness; and G-d (אֱלֹהִ֖ים) saw that it was good.	And to rule over the day and over the night, and to divide the light from the darkness: and God (‘elohiym, אלהים) saw that it was good.	and to rule the day and the night and to separate between the light and between the darkness. And God (θεὸς) saw that it was good.	and to regulate day and night, and to divide between the light and the darkness. And God (Θεός) saw that it was good.
And there was evening and there was morning, a fourth day.	There was evening, and there was morning, a fourth day.	And it came to be evening, and it came to be morning, a fourth day.	And there was evening and there was morning, the fourth day.

Here is another example of the truth of God’s word: He did what He said and made it so. And good occurs in both the Masoretic text (towb, טֽוֹב) and Septuagint (καλόν, a form of καλός). Jesus gave the following insight how the beautiful goodness of the works of אֱלֹהִ֖ים (‘elohiym) serves to limit the abuses of power and authority one expects of human rule (Matthew 5:43-48 NET):

You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’ But I say to you, love your enemy and pray for those who persecute you [Table], so that you may be like your Father in heaven,^[8] since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. For if you love those who love you, what reward do you have? Even the tax collectors do the same, don’t they? And if you only greet your brothers, what more do you do? Even the Gentiles^[9] do the same, don’t they? So then, be perfect (τέλειοι, a form of τέλειος), as^[10] your heavenly^[11] Father is perfect (τέλειος).

The origin and development stories^[12] of the socially constructed reality I inhabit deny the truth, power and authority of the word of אֱלֹהִ֔ים (‘elohiym). Though the work of creation scientists has helped me break through this intellectual barrier to faith, these days I find it is quicker to imagine standing before the judgment seat of Christ and using any aspect^[13] of these stories as an excuse for having disbelieved Him. To paraphrase Paul (Galatians 3:1-5): Did I receive the Spirit—and a continuous infusion of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control—by socially constructed origin and development stories or by believing what I heard in Christ?

I’ll pick this up in another essay.

Tables comparing Genesis 1:1; 1:2; 1:3; 1:4; 1:5; 1:6; 1:7; 1:8; 1:9; 1:10; 1:11; 1:12; 1:13; 1:14; 1:15; 1:16; 1:17; 1:18 and 1:19 in the Tanakh, KJV and NET; and tables comparing Genesis 1:1; 1:2; 1:3; 1:4; 1:5; 1:6; 1:7; 1:8; 1:9; 1:10; 1:11; 1:12; 1:13; 1:14; 1:15; 1:16; 1:17; 1:18 and 1:19 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek follow. Following these are tables comparing Matthew 5:45 and 5:47, 48 in the NET and KJV.

Genesis 1:1 (Tanakh)	Genesis 1:1 (KJV)	Genesis 1:1 (NET)
IN THE beginning G-d created the heaven and the earth.	In the beginning God created the heaven and the earth.	In the beginning God created the heavens and the earth.

Genesis 1:1 (Septuagint BLB)	Genesis 1:1 (Septuagint Elpenor)
ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν	ΕΝ ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν
Genesis 1:1 (NETS)	Genesis 1:1 (English Elpenor)
In the beginning God made the sky and the earth.	IN the beginning God made the heaven and the earth.

Genesis 1:2 (Tanakh)	Genesis 1:2 (KJV)	Genesis 1:2 (NET)
Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of G-d hovered over the face of the waters.	And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.	Now the earth was without shape and empty, and darkness was over the surface of the watery deep, but the Spirit of God was moving over the surface of the water.

Genesis 1:2 (Septuagint BLB)	Genesis 1:2 (Septuagint Elpenor)
ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος καὶ σκότος ἐπάνω τῆς ἀβύσσου καὶ πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος	ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος, καὶ σκότος ἐπάνω τῆς ἀβύσσου, καὶ πνεῦμα Θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος
Genesis 1:2 (NETS)	Genesis 1:2 (English Elpenor)
Yet the earth was invisible and unformed, and darkness was over the abyss, and a divine wind was being carried along the water.	But the earth was unsightly and unfurnished, and darkness was over the deep, and the Spirit of God moved over the water.

Genesis 1:3 (Tanakh)	Genesis 1:3 (KJV)	Genesis 1:3 (NET)
And G-d said: ‘Let there be light’ And there was light.	And God said, Let there be light: and there was light.	God said, “Let there be light.” And there was light!

Genesis 1:3 (Septuagint BLB)	Genesis 1:3 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός γενηθήτω φῶς καὶ ἐγένετο φῶς	καὶ εἶπεν ὁ Θεός· γενηθήτω φῶς· καὶ ἐγένετο φῶς
Genesis 1:3 (NETS)	Genesis 1:3 (English Elpenor)
And God said, “Let light come into being.” And light came into being.	And God said, Let there be light, and there was light.

Genesis 1:4 (Tanakh)	Genesis 1:4 (KJV)	Genesis 1:4 (NET)
And G-d saw the light, that it was good; and G-d divided the light from the darkness.	And God saw the light, that it was good: and God divided the light from the darkness.	God saw that the light was good, so God separated the light from the darkness.

Genesis 1:4 (Septuagint BLB)	Genesis 1:4 (Septuagint Elpenor)
καὶ εἶδεν ὁ θεὸς τὸ φῶς ὅτι καλόν καὶ διεχώρισεν ὁ θεὸς ἀνὰ μέσον τοῦ φωτὸς καὶ ἀνὰ μέσον τοῦ σκότους	καὶ εἶδεν ὁ Θεὸς τὸ φῶς, ὅτι καλόν· καὶ διεχώρισεν ὁ Θεὸς ἀνὰ μέσον τοῦ φωτὸς καὶ ἀνὰ μέσον τοῦ σκότους
Genesis 1:4 (NETS)	Genesis 1:4 (English Elpenor)
And God saw the light, that it was good. And God separated between the light and between the darkness.	And God saw the light that it was good, and God divided between the light and the darkness.

Genesis 1:5 (Tanakh)	Genesis 1:5 (KJV)	Genesis 1:5 (NET)
And G-d called the light Day, and the darkness He called Night And there was evening and there was morning, one day.	And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.	God called the light “day” and the darkness “night.” There was evening, and there was morning, marking the first day.

Genesis 1:5 (Septuagint BLB)	Genesis 1:5 (Septuagint Elpenor)
καὶ ἐκάλεσεν ὁ θεὸς τὸ φῶς ἡμέραν καὶ τὸ σκότος ἐκάλεσεν νύκτα καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα μία	καὶ ἐκάλεσεν ὁ Θεὸς τὸ φῶς ἡμέραν καὶ τὸ σκότος ἐκάλεσε νύκτα. καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα μία
Genesis 1:5 (NETS)	Genesis 1:5 (English Elpenor)
And God called the light Day and the darkness he called Night. And it came to be evening, and it came to be morning, day one.	And God called the light Day, and the darkness he called Night, and there was evening and there was morning, the first day.

Genesis 1:6 (Tanakh)	Genesis 1:6 (KJV)	Genesis 1:6 (NET)
And G-d said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters’.	And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.	God said, “Let there be an expanse in the midst of the waters and let it separate water from water.”

Genesis 1:6 (Septuagint BLB)	Genesis 1:6 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός γενηθήτω στερέωμα ἐν μέσῳ τοῦ ὕδατος καὶ ἔστω διαχωρίζον ἀνὰ μέσον ὕδατος καὶ ὕδατος καὶ ἐγένετο οὕτως	Καὶ εἶπεν ὁ Θεός· γενηθήτω στερέωμα ἐν μέσῳ τοῦ ὕδατος καὶ ἔστω διαχωρίζον ἀνὰ μέσον ὕδατος καὶ ὕδατος. καὶ ἐγένετο οὕτως
Genesis 1:6 (NETS)	Genesis 1:6 (English Elpenor)
And God said, “Let a firmament come into being in the midst of the water, and let it be a separator between water and water.”	And God said, Let there be a firmament in the midst of the water, and let it be a division between water and water, and it was so.

Genesis 1:7 (Tanakh)	Genesis 1:7 (KJV)	Genesis 1:7 (NET)
And G-d made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.	And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.	So God made the expanse and separated the water under the expanse from the water above it. It was so.

Genesis 1:7 (Septuagint BLB)	Genesis 1:7 (Septuagint Elpenor)
καὶ ἐποίησεν ὁ θεὸς τὸ στερέωμα καὶ διεχώρισεν ὁ θεὸς ἀνὰ μέσον τοῦ ὕδατος ὃ ἦν ὑποκάτω τοῦ στερεώματος καὶ ἀνὰ μέσον τοῦ ὕδατος τοῦ ἐπάνω τοῦ στερεώματος	καὶ ἐποίησεν ὁ Θεὸς τὸ στερέωμα, καὶ διεχώρισεν ὁ Θεὸς ἀνὰ μέσον τοῦ ὕδατος, ὃ ἦν ὑποκάτω τοῦ στερεώματος, καὶ ἀναμέσον τοῦ ὕδατος τοῦ ἐπάνω τοῦ στερεώματος.
Genesis 1:7 (NETS)	Genesis 1:7 (English Elpenor)
And God made the firmament, and God separated between the water that was under the firmament and between the water that was above the firmament.	And God made the firmament, and God divided between the water which was under the firmament and the water which was above the firmament.

Genesis 1:8 (Tanakh)	Genesis 1:8 (KJV)	Genesis 1:8 (NET)
And G-d called the firmament Heaven And there was evening and there was morning, a second day.	And God called the firmament Heaven. And the evening and the morning were the second day.	God called the expanse “sky.” There was evening, and there was morning, a second day.

Genesis 1:8 (Septuagint BLB)	Genesis 1:8 (Septuagint Elpenor)
καὶ ἐκάλεσεν ὁ θεὸς τὸ στερέωμα οὐρανόν καὶ εἶδεν ὁ θεὸς ὅτι καλόν καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα δευτέρα	καὶ ἐκάλεσεν ὁ Θεὸς τὸ στερέωμα οὐρανόν. καὶ εἶδεν ὁ Θεός, ὅτι καλόν, καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα δευτέρα
Genesis 1:8 (NETS)	Genesis 1:8 (English Elpenor)
And God called the firmament Sky. And God saw that it was good. And it came to be evening, and it came to be morning, a second day.	And God called the firmament Heaven, and God saw that it was good, and there was evening and there was morning, the second day.

Genesis 1:9 (Tanakh)	Genesis 1:9 (KJV)	Genesis 1:9 (NET)
And G-d said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear’ And it was so.	And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.	God said, “Let the water under the sky be gathered to one place and let dry ground appear.” It was so.

Genesis 1:9 (Septuagint BLB)	Genesis 1:9 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός συναχθήτω τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς συναγωγὴν μίαν καὶ ὀφθήτω ἡ ξηρά καὶ ἐγένετο οὕτως καὶ συνήχθη τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς τὰς συναγωγὰς αὐτῶν καὶ ὤφθη ἡ ξηρά	Καὶ εἶπεν ὁ Θεός· συναχθήτω τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς συναγωγὴν μίαν, καὶ ὀφθήτω ἡ ξηρά. καὶ ἐγένετο οὕτως. καὶ συνήχθη τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς τὰς συναγωγὰς αὐτῶν, καὶ ὤφθη ἡ ξηρά
Genesis 1:9 (NETS)	Genesis 1:9 (English Elpenor)
And God said, “Let the water that is under the sky be gathered into one gathering, and let the dry land appear.” And it became so. And the water that was under the sky was gathered into their gatherings, and the dry land appeared.	And God said, Let the water which is under the heaven be collected into one place, and let the dry land appear, and it was so. And the water which was under the heaven was collected into its places, and the dry land appeared.

Genesis 1:10 (Tanakh)	Genesis 1:10 (KJV)	Genesis 1:10 (NET)
And G-d called the dry land Earth, and the gathering together of the waters called He Seas; and G-d saw that it was good.	And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.	God called the dry ground “land” and the gathered waters he called “seas.” God saw that it was good.

Genesis 1:10 (Septuagint BLB)	Genesis 1:10 (Septuagint Elpenor)
καὶ ἐκάλεσεν ὁ θεὸς τὴν ξηρὰν γῆν καὶ τὰ συστήματα τῶν ὑδάτων ἐκάλεσεν θαλάσσας καὶ εἶδεν ὁ θεὸς ὅτι καλόν	καὶ ἐκάλεσεν ὁ Θεὸς τὴν ξηρὰν γῆν καὶ τὰ συστήματα τῶν ὑδάτων ἐκάλεσε θαλάσσας. καὶ εἶδεν ὁ Θεός, ὅτι καλόν
Genesis 1:10 (NETS)	Genesis 1:10 (English Elpenor)
And God called the dry land Earth, and the systems of the waters he called Seas. And God saw that it was good.	And God called the dry land Earth, and the gatherings of the waters he called Seas, and God saw that it was good.

Genesis 1:11 (Tanakh)	Genesis 1:11 (KJV)	Genesis 1:11 (NET)
And G-d said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth’ And it was so.	And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.	God said, “Let the land produce vegetation: plants yielding seeds and trees on the land bearing fruit with seed in it, according to their kinds.” It was so.

Genesis 1:11 (Septuagint BLB)	Genesis 1:11 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός βλαστησάτω ἡ γῆ βοτάνην χόρτου σπεῗρον σπέρμα κατὰ γένος καὶ καθ᾽ ὁμοιότητα καὶ ξύλον κάρπιμον ποιοῦν καρπόν οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς καὶ ἐγένετο οὕτως	καὶ εἶπεν ὁ Θεός· βλαστησάτω ἡ γῆ βοτάνην χόρτου σπεῖρον σπέρμα κατὰ γένος καὶ καθ᾿ ὁμοιότητα, καὶ ξύλον κάρπιμον ποιοῦν καρπόν, οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς. καὶ ἐγένετο οὕτως
Genesis 1:11 (NETS)	Genesis 1:11 (English Elpenor)
And God said, “Let the earth put forth herbaceous vegetation, seeding seed according to kind and according to likeness, and a fruit-bearing tree producing fruit of which its seed is in it according to kind, on the earth.” And it became so.	And God said, Let the earth bring forth the herb of grass bearing seed according to its kind and according to its likeness, and the fruit-tree bearing fruit whose seed is in it, according to its kind on the earth, and it was so.

Genesis 1:12 (Tanakh)	Genesis 1:12 (KJV)	Genesis 1:12 (NET)
And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and G-d saw that it was good.	And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.	The land produced vegetation—plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds. God saw that it was good.

Genesis 1:12 (Septuagint BLB)	Genesis 1:12, 13a (Septuagint Elpenor)
καὶ ἐξήνεγκεν ἡ γῆ βοτάνην χόρτου σπεῗρον σπέρμα κατὰ γένος καὶ καθ᾽ ὁμοιότητα καὶ ξύλον κάρπιμον ποιοῦν καρπόν οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς καὶ εἶδεν ὁ θεὸς ὅτι καλόν	καὶ ἐξήνεγκεν ἡ γῆ βοτάνην χόρτου σπεῖρον σπέρμα κατὰ γένος καὶ καθ᾿ ὁμοιότητα, καὶ ξύλον κάρπιμον ποιοῦν καρπόν, οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς (13) καὶ εἶδεν ὁ Θεός, ὅτι καλόν
Genesis 1:12 (NETS)	Genesis 1:12 (English Elpenor)
And the earth brought forth herbaceous vegetation, seeding seed according to kind and according to likeness, and a fruit-bearing tree producing fruit of which its seed is in it according to kind, on the earth. And God saw that it was good.	And the earth brought forth the herb of grass bearing seed according to its kind and according to its likeness, and the fruit tree bearing fruit whose seed is in it, according to its kind on the earth, and God saw that it was good.

Genesis 1:13 (Tanakh)	Genesis 1:13 (KJV)	Genesis 1:13 (NET)
And there was evening and there was morning, a third day.	And the evening and the morning were the third day.	There was evening, and there was morning, a third day.

Genesis 1:13 (Septuagint BLB)	Genesis 1:13b (Septuagint Elpenor)
καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα τρίτη	καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα τρίτη
Genesis 1:13 (NETS)	Genesis 1:13 (English Elpenor)
And it came to be evening, and it came to be morning, a third day.	And there was evening and there was morning, the third day.

Genesis 1:14 (Tanakh)	Genesis 1:14 (KJV)	Genesis 1:14 (NET)
And G-d said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;	And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:	God said, “Let there be lights in the expanse of the sky to separate the day from the night, and let them be signs to indicate seasons and days and years,

Genesis 1:14 (Septuagint BLB)	Genesis 1:14 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ εἰς φαῦσιν τῆς γῆς τοῦ διαχωρίζειν ἀνὰ μέσον τῆς ἡμέρας καὶ ἀνὰ μέσον τῆς νυκτὸς καὶ ἔστωσαν εἰς σημεῗα καὶ εἰς καιροὺς καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτοὺς	Καὶ εἶπεν ὁ Θεός· γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ εἰς φαῦσιν ἐπὶ τῆς γῆς, τοῦ διαχωρίζειν ἀνὰ μέσον τῆς ἡμέρας καὶ ἀνὰ μέσον τῆς νυκτός· καὶ ἔστωσαν εἰς σημεῖα καὶ εἰς καιροὺς καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτούς
Genesis 1:14 (NETS)	Genesis 1:14 (English Elpenor)
And God said, “Let luminaries come into being in the firmament of the sky for illumination of the earth, to separate between the day and between the night, and let them be for signs and for seasons and for days and for years,	And God said, Let there be lights in the firmament of the heaven to give light upon the earth, to divide between day and night, and let them be for signs and for seasons and for days and for years.

Genesis 1:15 (Tanakh)	Genesis 1:15 (KJV)	Genesis 1:15 (NET)
and let them be for lights in the firmament of the heaven to give light upon the earth’ And it was so.	And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so.	and let them serve as lights in the expanse of the sky to give light on the earth.” It was so.

Genesis 1:15 (Septuagint BLB)	Genesis 1:15 (Septuagint Elpenor)
καὶ ἔστωσαν εἰς φαῦσιν ἐν τῷ στερεώματι τοῦ οὐρανοῦ ὥστε φαίνειν ἐπὶ τῆς γῆς καὶ ἐγένετο οὕτως	καὶ ἔστωσαν εἰς φαῦσιν ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς. καὶ ἐγένετο οὕτως
Genesis 1:15 (NETS)	Genesis 1:15 (English Elpenor)
and let them be for illumination in the firmament of the sky so as to give light upon the earth. And it became so.	And let them be for light in the firmament of the heaven, so as to shine upon the earth, and it was so.

Genesis 1:16 (Tanakh)	Genesis 1:16 (KJV)	Genesis 1:16 (NET)
And G-d made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars.	And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.	God made two great lights—the greater light to rule over the day and the lesser light to rule over the night. He made the stars also.

Genesis 1:16 (Septuagint BLB)	Genesis 1:16 (Septuagint Elpenor)
καὶ ἐποίησεν ὁ θεὸς τοὺς δύο φωστῆρας τοὺς μεγάλους τὸν φωστῆρα τὸν μέγαν εἰς ἀρχὰς τῆς ἡμέρας καὶ τὸν φωστῆρα τὸν ἐλάσσω εἰς ἀρχὰς τῆς νυκτός καὶ τοὺς ἀστέρας	καὶ ἐποίησεν ὁ Θεὸς τοὺς δύο φωστῆρας τοὺς μεγάλους, τὸν φωστῆρα τὸν μέγαν εἰς ἀρχὰς τῆς ἡμέρας καὶ τὸν φωστῆρα τὸν ἐλάσσω εἰς ἀρχὰς τῆς νυκτός, καὶ τοὺς ἀστέρας
Genesis 1:16 (NETS)	Genesis 1:16 (English Elpenor)
And God made the two great luminaries, the great luminary for rulership of the day and the lesser luminary for rulership of the night, and the stars.	And God made the two great lights, the greater light for regulating the day and the lesser light for regulating the night, the stars also.

Genesis 1:17 (Tanakh)	Genesis 1:17 (KJV)	Genesis 1:17 (NET)
And G-d set them in the firmament of the heaven to give light upon the earth,	And God set them in the firmament of the heaven to give light upon the earth,	God placed the lights in the expanse of the sky to shine on the earth,

Genesis 1:17 (Septuagint BLB)	Genesis 1:17 (Septuagint Elpenor)
καὶ ἔθετο αὐτοὺς ὁ θεὸς ἐν τῷ στερεώματι τοῦ οὐρανοῦ ὥστε φαίνειν ἐπὶ τῆς γῆς	καὶ ἔθετο αὐτοὺς ὁ Θεὸς ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς
Genesis 1:17 (NETS)	Genesis 1:17 (English Elpenor)
And God set them in the firmament of the sky so as to give light upon the earth	And God placed them in the firmament of the heaven, so as to shine upon the earth,

Genesis 1:18 (Tanakh)	Genesis 1:18 (KJV)	Genesis 1:18 (NET)
and to rule over the day and over the night, and to divide the light from the darkness; and G-d saw that it was good.	And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.	And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.

Genesis 1:18 (Septuagint BLB)	Genesis 1:18 (Septuagint Elpenor)
καὶ ἄρχειν τῆς ἡμέρας καὶ τῆς νυκτὸς καὶ διαχωρίζειν ἀνὰ μέσον τοῦ φωτὸς καὶ ἀνὰ μέσον τοῦ σκότους καὶ εἶδεν ὁ θεὸς ὅτι καλόν	καὶ ἄρχειν τῆς ἡμέρας καὶ τῆς νυκτὸς καὶ διαχωρίζειν ἀνὰ μέσον τοῦ φωτὸς καὶ ἀνὰ μέσον τοῦ σκότους. καὶ εἶδεν ὁ Θεός, ὅτι καλόν
Genesis 1:18 (NETS)	Genesis 1:18 (English Elpenor)
and to rule the day and the night and to separate between the light and between the darkness. And God saw that it was good.	and to regulate day and night, and to divide between the light and the darkness. And God saw that it was good.

Genesis 1:19 (Tanakh)	Genesis 1:19 (KJV)	Genesis 1:19 (NET)
And there was evening and there was morning, a fourth day.	And the evening and the morning were the fourth day.	There was evening, and there was morning, a fourth day.

Genesis 1:19 (Septuagint BLB)	Genesis 1:19 (Septuagint Elpenor)
καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα τετάρτη	καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα τετάρτη
Genesis 1:19 (NETS)	Genesis 1:19 (English Elpenor)
And it came to be evening, and it came to be morning, a fourth day.	And there was evening and there was morning, the fourth day.

Matthew 5:45 (NET)	Matthew 5:45 (KJV)
so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.	That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους	οπως γενησθε υιοι του πατρος υμων του εν ουρανοις οτι τον ηλιον αυτου ανατελλει επι πονηρους και αγαθους και βρεχει επι δικαιους και αδικους	οπως γενησθε υιοι του πατρος υμων του εν τοις ουρανοις οτι τον ηλιον αυτου ανατελλει επι πονηρους και αγαθους και βρεχει επι δικαιους και αδικους

Matthew 5:47, 48 (NET)	Matthew 5:47, 48 (KJV)
And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they?	And if ye salute your brethren only, what do ye more than others? do not even the publicans so?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν	και εαν ασπασησθε τους αδελφους υμων μονον τι περισσον ποιειτε ουχι και οι τελωναι ουτως ποιουσιν	και εαν ασπασησθε τους φιλους υμων μονον τι περισσον ποιειτε ουχι και οι τελωναι ουτως ποιουσιν

So then, be perfect, as your heavenly Father is perfect.

Be ye therefore perfect, even as your Father which is in heaven is perfect.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειος ἐστιν	εσεσθε ουν υμεις τελειοι ωσπερ ο πατηρ υμων ο εν τοις ουρανοις τελειος εστιν	εσεσθε ουν υμεις τελειοι ωσπερ ο πατηρ υμων ο εν τοις ουρανοις τελειος εστιν

Father, Son, and Holy Spirit – Part 4

Back to Isaiah 53:10-12, Part 1

Back to Fear – Deuteronomy, Part 16

Back to Romans, Part 12

Back to Who Am I? Part 13

Back to David’s Forgiveness, Part 8

Back to David’s Forgiveness, Part 12

Back to A Monotonous Cycle, Part 4

Back to Westworld, Part 2

Back to The New Covenant, Part 1

Back to Father, Son and Holy Spirit – Part 5

Back to Psalm 22, Part 13

Back to Father, Son and Holy Spirit – Part 6

Back to Father, Son and Holy Spirit – Part 10

Back to Christ-Centered Preaching, Chapter 1

Back to Christ-Centered Preaching, Chapter 4, Part 2

Back to Christ-Centered Preaching, Chapter 4, Part 3

^[1] 2 Timothy 3:16, 17 (NET)

^[2] Romans 5:12a (NET)

^[3] Genesis 1:3 (Tanakh)

^[4] Genesis 1:6, 7 (Tanakh)

^[5] Genesis 1:9 (Tanakh)

^[6] Genesis 1:9b (Elpenor)

^[7] Genesis 1:11, 12 (Tanakh)

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

^[9] The NET parallel Greek text and NA²⁸ had ἐθνικοὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had τελωναι (KJV: publicans).

^[10] The NET parallel Greek text and NA²⁸ had ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ωσπερ (KJV: even as).

^[11] The Stephanus Textus Receptus and Byzantine Majority Text had εν τοις (KJV: in) preceding heaven(ly). The NET parallel Greek text and NA²⁸ did not.

^[12] From: The Social Construction of Reality, Introduction, by Peter L Berger and Thomas Luckmann, pp. 20, 21: “It is safe to say when sociologists today think of the sociology of knowledge, pro or con, they usually do so in terms of Mannheim’s formulation of it…Mannheim’s understanding of the sociology of knowledge was much more far-reaching than Scheler’s, possibly because the confrontation with Marxism was more prominent in his work. Society was here seen as determining not only the appearance but also the content of human ideation, with the exception of mathematics and at least parts of the natural sciences.”

Mannheim’s “exception” sounds like pandering to me. The natural sciences are the most obvious examples of the social construction of reality, the very things the man in the street takes for granted. “The man in the street does not ordinarily trouble himself about what is ‘real’ to him and about what he ‘knows’ unless he is stopped short by some sort of problem. He takes his ‘reality’ and his ‘knowledge’ for granted” (ibid. p.14).

A woman, her reason clearly tormented by personal loss and grief, wrote an obituary blaming the chief law enforcement officers of her state and nation for not enforcing current medical opinion as stringently as she deemed appropriate. She also judged, and hoped for the condemnation of, any who had not complied with that opinion. Did those who voted for these men truly expect them to use the power of their offices to enforce medical opinion as law?

I didn’t stumble across the obituary this woman wrote for her husband on my own. It was presented to me as pamphleteering for the U.S. election in November.

And in mathematics: -7(-7) = 7(7) is true.

^[13] One of the skills I learned from creation scientists was to actually listen to scientists, not as a student seeking “correct” answers to potential test questions but in a more open (and ultimately more critical) way. Here are links to two short videos: Dr. Becky Smethurst explains the history of the social construction of reality of the wave-particle duality and speed of light.

Psalm 22, Part 3

Posted on July 25, 2020 by admin

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

Masoretic Text		Septuagint
Psalm 22:11 (Tanakh)	Psalm 22:11 (NET)	Psalm 21:12 (NETS)	Psalm 21:12 (Elpenor English)
Be not far (תִּרְחַ֣ק) from me; for trouble is near; for there is none to help.	Do not remain far away (rachaq, תרחק) from me, for trouble is near and I have no one to help me.	Do not keep away (ἀποστῇς) from me, because affliction is near, because there is no one to help.	Stand not aloof (ἀποστῇς) from me; for affliction is near; for there is no helper.

I was curious if I could determine whether remain in the NET translation of תִּרְחַ֣ק (rachaq) owed anything to the theory that God the Father had forsaken God the Son in some more secretive way than to the cross. Where Be not far from me sounds like a plea to stay close, Do not remain far away sounds to me like a plea to return from a distance. But of the seven occurrences of the exact form תרחק (rachaq) five where translated do…remain far away. The only occurrence that was not negated was translated Keep your distance.

Reference	NET Parallel Hebrew	NET	Septuagint BLB	Septuagint Elpenor
Psalm 22:11 (21:12)	תרחק	Do…remain far away	ἀποστῇς	ἀποστῇς
Psalm 22:19 (21:20)	תרחק	do…remain far away	μακρύνῃς	μακρύνῃς
Psalm 35:22 (34:22)	תרחק	do…remain far away	ἀποστῇς	ἀποστῇς
Psalm 38:21 (37:22)	תרחק	do…remain far away	ἀποστῇς	ἀποστῇς
Psalm 71:12 (70:12)	תרחק	do…remain far away	μακρύνῃς	μακρύνῃς
Exodus 23:7	תרחק	Keep your distance	ἀποστήσῃ	ἀποστήσῃ
Isaiah 46:13	תרחק	is…far away	n/a	n/a

The clause in question in the Masoretic text of Isaiah 46:13 [Table] is not corroborated by the Septuagint.

Masoretic Text		Septuagint
Isaiah 46:13 (Tanakh)	Isaiah 46:13 (NET)	Isaiah 46:13 (NETS)	Isaiah 46:13 (Elpenor English)
I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory.	I am bringing my deliverance near, it is not far away; I am bringing my salvation near, it does not wait. I will save Zion; I will adorn Israel with my splendor.	I brought near my righteousness, and I will not delay the salvation that comes from me; I have provided salvation in Sion to Israel for glorying.	I have brought near my righteousness, and I will not be slow with the salvation that is from me: I have given salvation in Sion to Israel for glory.

Until Jesus’ crucifixion the typical expectation for the end (τέλος) of my one dear Son; in him I take great delight^[1] was not that He would be executed as a criminal. I’m taking my concept of “typical expectation” from Jesus’ use of δοκεῖτε (a form of δοκέω; NET: you think) in answer to those who informed Him about the manner of death of some Galileans (Luke 13:1-5 NET):

Now there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. He^[2] answered them, “Do you think (δοκεῖτε, a form of δοκέω) these Galileans were worse sinners than all the other Galileans, because they suffered these things?^[3] No, I tell you! But unless you repent, you will all perish as well!^[4] Or those eighteen^[5] who were killed when the tower in Siloam fell on them, do you think (δοκεῖτε, a form of δοκέω) they^[6] were worse offenders than all the^[7] others who live in^[8] Jerusalem? No, I tell you! But unless you repent you will all perish as well!”^[9]

The rulers in Jerusalem had done everything in their power to engineer Jesus’ crucifixion to discredit (Luke 19:29-40) Him with the people, as was prophesied by Isaiah:

Masoretic Text		Septuagint
Isaiah 53:4b, 5 (Tanakh)	Isaiah 53:4b, 5 (NET)	Isaiah 53:4b, 5 (NETS)	Isaiah 53:4b, 5 (Elpenor English)
we did esteem him stricken, smitten of God, and afflicted.	we thought he was being punished, attacked by God, and afflicted for something he had done.	we accounted him to be in trouble and calamity and ill-treatment.	we accounted him to be in trouble, and in suffering [by God]*, and in affliction.
But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.	He was wounded because of our rebellious deeds, crushed because of our sins; he endured punishment that made us well; because of his wounds we have been healed.	But he was wounded because of our acts of lawlessness and has been weakened because of our sins; upon him was the discipline of our peace; by his bruise we were healed.	But he was wounded on account of our sins, and was bruised because of our iniquities: the chastisement of our peace was upon him; [and] by his bruises we were healed.

After Jesus’ death, more to the point after his resurrection, his death became the foundational assumption of new (Romans 7:1-6) eternal life in the Spirit (Galatians 2:20, 21 NET):

I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me. I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!

Job is the primary example of suffering for righteousness’ sake (1 Peter 3:13-17) in the Old Testament. If I accept Psalm 22 as Christ’s meditation enduring the cross, it is interesting to contrast Job’s attitude toward God with that of the Son of God toward his Father.

Masoretic Text		Septuagint
Job 13:21 (Tanakh)	Job 13:21 (NET)	Job 13:21 (NETS)	Job 13:21 (Elpenor English)
Withdraw thine hand far (הַרְחַ֑ק) from me: and let not thy dread make me afraid.	Remove your hand far (rachaq, הרחק) from me and stop making me afraid with your terror.	withdraw (ἀπέχου) your hand from me, and let fear of you not terrify me.	Withhold (ἀπέχου) [thine] hand from me: and let not thy fear terrify me.
Psalm 22:11 (Tanakh)	Psalm 22:11 (NET)	Psalm 21:12 (NETS)	Psalm 21:12 (Elpenor English)
Be not far (תִּרְחַ֣ק) from me; for trouble is near; for there is none to help.	Do not remain far away (rachaq, תרחק) from me, for trouble is near and I have no one to help me.	Do not keep away (ἀποστῇς) from me, because affliction is near, because there is no one to help.	Stand not aloof (ἀποστῇς) from me; for affliction is near; for there is no helper.

This is why the Father loves me, Jesus said, because I lay down my life, so that I may take it back again. No one takes it away from me, but I lay it down of my own free will. I have the authority to lay it down, and I have the authority to take it back again. This commandment I received from my Father.^[10] He knew that it pleased the LORD to bruise him.^[11] Or did He?

Masoretic Text		Septuagint
Isaiah 53:10-12 (Tanakh)	Isaiah 53:10-12 (NET)	Isaiah 53:10-12 (NETS)	Isaiah 53:10-12 (Elpenor English)
Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.	Though the Lord desired to crush him and make him ill, once restitution is made, he will see descendants and enjoy long life, and the Lord’s purpose will be accomplished through him.	And the Lord desires to cleanse him from his blow. If you offer for sin, you shall see a long-lived offspring. And the Lord wishes to take away	The Lord also is pleased to purge him from his stroke. If ye can give an offering for sin, your soul shall see a long-lived seed: (11a) the Lord also is pleased to take away from
He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.	Having suffered, he will reflect on his work, he will be satisfied when he understands what he has done. “My servant will acquit many, for he carried their sins.	from the pain of his soul, to show him light and fill him with understanding, to justify a righteous one who is well subject to many, and he himself shall bear their sins.	(11b) the travail of his soul, to shew him light, and to form [him] with understanding; to justify the just one who serves many well; and he shall bear their sins.
Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.	So I will assign him a portion with the multitudes, he will divide the spoils of victory with the powerful, because he willingly submitted to death and was numbered with the rebels, when he lifted up the sin of many and intervened on behalf of the rebels.”	Therefore he shall inherit many, and he shall divide the spoils of the strong, because his soul was given over to death, and he was reckoned among the lawless, and he bore the sins of many, and because of their sins he was given over.	Therefore he shall inherit many, and he shall divide the spoils of the mighty; because his soul was delivered to death: and he was numbered among the transgressors; and he bore the sins of many, and was delivered because of their iniquities.

I plan to look at all the differences between the Masoretic text and the Septuagint here. What caught my attention first, however, was how this prophecy fared so well at the hands of the Masoretes, whose “ultimate goal was to uphold the traditions of the Jewish people. The Masoretes had to decipher the authentic word of God and eliminate the dissimilarities.”^[12]

So I clicked the “Show” button on Rashi’s Commentary on The Complete Jewish Bible online at Chabad.org. The answer became apparent:

Rashi’s Commentary to verse 3 – Despised and rejected by men: was he. So is the custom of this prophet: he mentions all Israel as one man, e.g., (44:2), “Fear not, My servant Jacob” ; (44:1) “And now, hearken, Jacob, My servant.” Here too (52:13), “Behold My servant shall prosper,” he said concerning the house of Jacob. יַשְׂכִּיל is an expression of prosperity. Comp. (I Sam. 18:14) “And David was successful (מַשְׂכִּיל) in all his ways.”

Rashi’s Commentary to verse 4 – Indeed, he bore our illnesses: Heb. אָכֵן, an expression of ‘but’ in all places. But now we see that this came to him not because of his low state, but that he was chastised with pains so that all the nations be atoned for with Israel’s suffering. The illness that should rightfully have come upon us, he bore.

The massacre of Jews during the People’s Crusade of 1096 deeply affected Rashi (RAbbi SHlomo Yitzhaki). He “wrote several Selichot (penitential poems) mourning the slaughter and the destruction of the region’s great yeshivot.”^[13] “The Hebrew chronicles portray the Rhineland Jews [whether massacred by crusaders in 1096 directly or compelled to suicide] as martyrs who willingly sacrificed themselves in order to honour God and to preserve their own honour.”^[14]

Masoretic Text		Septuagint
Isaiah 53:10a (Tanakh)	Isaiah 53:10a (NET)	Isaiah 53:10a (NETS)	Isaiah 53:10a (Elpenor English)
Yet it pleased the LORD to bruise (דַּכְּאוֹ֙) him; he hath put him to grief (הֶֽחֱלִ֔י):	Though the Lord desired to crush (daka’, דכאו) him and make him ill (chalah, החלי),	And the Lord desires to cleanse (καθαρίσαι) him from his blow (πληγῆς).	The Lord also is pleased to purge (καθαρίσαι) him from his stroke (πληγῆς).

I cross-referenced the occurrences of חָלָה (châlâh) in the Masoretic text with the occurrences of πληγῆς (a form of πληγή)] in the Septuagint, searching for some correlation. In the account of Ahab’s death (1 Kings 22:34-39) after being struck by an arrow the king said, I’m wounded (החליתי, another form of châlâh).^[15] King Ahab of the northern kingdom of Israel bled to death from that wound (makkah, המכה), translated πληγῆς in the Septuagint. It was enough to persuade me that the rabbis interpreted החלי (another form of châlâh) as a noun in Isaiah 53:10a.

A table of all the occurrences of καθαρίσαι (a form of καθαρίζω) and the Hebrew words it translated follows.

Reference	Septuagint BLB	Septuagint Elpenor	NET Parallel Hebrew	Chabad.org
Leviticus 13:7	καθαρίσαι	καθαρίσαι	tohorah, לטהרתו	לְטָֽהֳרָת֑וֹ
Leviticus 13:59	καθαρίσαι	καθαρίσαι	taher, לטהרו	לְטַֽהֲר֖וֹ
Leviticus 14:23	καθαρίσαι	καθαρίσαι	tohorah, לטהרתו	לְטָֽהֳרָת֖וֹ
Leviticus 16:30	καθαρίσαι	καθαρίσαι	taher, לטהר	לְטַהֵ֣ר
2 Chronicles 29:15	καθαρίσαι	καθαρίσαι	taher, לטהר	לְטַהֵ֖ר
2 Chronicles 34:3	καθαρίσαι	καθαρίσαι	taher, לטהר	לְטַהֵ֔ר
2 Chronicles 34:8	καθαρίσαι	καθαρίσαι	taher, לטהר	לְטַהֵ֥ר
Isaiah 53:10	καθαρίσαι	καθαρίσαι	daka’, דכאו	דַּכְּאוֹ֙
Ezekiel 39:14	καθαρίσαι	καθαρίσαι	taher, לטהרה	לְטַֽהֲרָ֑הּ

Isaiah 53:10 stands out as an outlier and causes me to wonder if the original Hebrew had more to do with the Day of Atonement.

Masoretic Text		Septuagint
Leviticus 16:30 (Tanakh)	Leviticus 16:30 (NET)	Leviticus 16:30 (NETS)	Leviticus 16:30 (Elpenor English)
For on this day shall atonement be made for you, to cleanse (לְטַהֵ֣ר) you; from all your sins shall ye be clean before HaShem.	for on this day atonement is to be made for you to cleanse (taher, לטהר) you from all your sins; you must be clean before the Lord.	For on this day he shall make atonement for you, to cleanse (καθαρίσαι) you from all your sins before the Lord, and you shall be clean.	For in this day he shall make an atonement for you, to cleanse (καθαρίσαι) you from all your sins before the Lord, and ye shall be purged.

If so, I would consider The Lord also is pleased to purge him from his stroke an oblique reference to Jesus’ resurrection. On the other hand, I might consider that the rabbis understood דַּכְּאוֹ֙ (daka’; Tanakh: bruise; NET: crush) as something similar to what happened when young King Josiah began to purge Judah of idolatry.

Masoretic Text		Septuagint
2 Chronicles 34:3, 8 (Tanakh)	2 Chronicles 34:3, 8 (NET)	2 Supplements 34:3, 8 (NETS)	2 Chronicles 34:3, 8 (Elpenor English)
For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge (לְטַהֵ֔ר) Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images.	In the eighth year of his reign, while he was still young, he began to seek the God of his ancestor David. In his twelfth year he began ridding (taher, לטהר) Judah and Jerusalem of the high places, Asherah poles, idols, and images.	And in the eighth year of his reign—and he was still a lad—he began to seek the Lord, God of Dauid his father. And in the twelfth year of his reign he began to purge (καθαρίσαι) Ioudas and Ierousalem of the high places and the groves and the smelted items.	And in the eighth year of his reign, and he [being] yet a youth, he began to seek the Lord God of his father David: and in the twelfth year of his reign he began to purge (καθαρίσαι) Juda and Jerusalem from the high places, and the groves, and the ornaments for the altars, and the molten images.
Now in the eighteenth year of his reign, when he had purged (לְטַהֵ֥ר) the land, and the house, he sent Shaphan the son of Azaliah, and Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of the LORD his God.	In the eighteenth year of his reign, he continued his policy of purifying (taher, לטהר) the land and the temple. He sent Shaphan son of Azaliah, Maaseiah the city official, and Joah son of Joahaz the secretary to repair the temple of the Lord his God.	And in the eighteenth year of his reign—in order to purge (καθαρίσαι) the land and the house—he sent out Saphan son of Eselias and Maasias ruler of the city and Iouach son of Ioachaz, his recorder, to repair the house of the Lord, his God.	And in the eighteenth year of his reign, after having cleansed (καθαρίσαι) the land, and the house, he sent Saphan the son of Ezelias, and Maasa prefect of the city, and Juach son of Joachaz his recorder, to repair the house of the Lord his God.

Rashi’s commentary reads:

And the Lord wished to crush him, He made him ill: The Holy One, blessed be He, wished to crush him and to cause him to repent; therefore, he made him ill.

I’m uncertain^[16] if the translators of the Septuagint understood this as a reference to “all Israel” or as a reference to the Messiah whose appearance was prophesied. The Masoretes, understanding him as “all Israel” and believing “he was chastised with pains so that all the nations be atoned for with Israel’s suffering,” may have preserved the original Hebrew here better than the Rabbis who translated the Septuagint.

None of this, however, justifies Christian crusaders^[17] (or anyone else for that matter) extorting, robbing or killing Jews (From Rhineland massacres, Background):

A relevant perspective on the extent of the era’s antisemitism was recorded 40 years afterward by Jewish historian Solomon bar Simson. He stated that Godfrey of Bouillon swore

to go on this journey only after avenging the blood of the crucified one by shedding Jewish blood and completely eradicating any trace of those bearing the name ‘Jew,’ thus assuaging his own burning wrath.^[8]

Emperor Henry IV (after being notified of the pledge by Kalonymus Ben Meshullam, the Jewish leader in Mainz) issued an order prohibiting such an action. Godfrey claimed he never really intended to kill Jews, but the community in Mainz and Cologne sent him a collected bribe of 500 silver marks.^[9]

…On top of the general Catholic suspicion of Jews at the time, when the thousands of French members of the People’s Crusade arrived at the Rhine, they had run out of provisions.^[12] To restock their supplies, they began to plunder Jewish food and property while attempting to force them to convert to Catholicism.^[12]

Not all crusaders who had run out of supplies resorted to murder; some, like Peter the Hermit, used extortion instead. While no sources claim he preached against the Jews, he carried a letter with him from the Jews of France to the community at Trier. The letter urged them to supply provisions to Peter and his men. The Solomon bar Simson Chronicle records that they were so terrified by Peter’s appearance at the gates that they readily agreed to supply his needs.^[9]

Still, I’m deeply affected that this periodic^[18] share in his sufferings^[19] coupled with the belief that such suffering atoned for all the nations may have contributed to the preservation of his word and thus the redemption of the nations: Yet it pleased the LORD to bruise him; he hath put him to grief.^[20]

Tables comparing Psalm 22:11; Isaiah 53:4; 53:5; Job 13:21; Isaiah 53:10; 53:11; 53:12; Leviticus 16:30; 2 Chronicles 34:3 and 34:8 in the Tanakh, KJV and NET, and tables comparing Psalm 22:11 (21:12); Isaiah 53:4; 53:5; Job 13:21; Isaiah 53:10; 53:11; 53:12; Leviticus 16:30; 2 Chronicles (Supplements) 34:3 and 34:8 in the Septuagint (BLB and Elpenor), and a table comparing Luke 13:2-5 in the NET and KJV follow.

Psalm 22:11 (Tanakh)	Psalm 22:11 (KJV)	Psalm 22:11 (NET)
Be not far from me; for trouble is near; for there is none to help.	Be not far from me; for trouble is near; for there is none to help.	Do not remain far away from me, for trouble is near and I have no one to help me.

Psalm 22:11 (Septuagint BLB)	Psalm 21:12 (Septuagint Elpenor)
μὴ ἀποστῇς ἀπ᾽ ἐμοῦ ὅτι θλῗψις ἐγγύς ὅτι οὐκ ἔστιν ὁ βοηθῶν	μὴ ἀποστῇς ἀπ᾿ ἐμοῦ, ὅτι θλῖψις ἐγγύς, ὅτι οὐκ ἔστιν ὁ βοηθῶν
Psalm 21:12 (NETS)	Psalm 21:12 (English Elpenor)
Do not keep away from me, because affliction is near, because there is no one to help.	Stand not aloof from me; for affliction is near; for there is no helper.

Isaiah 53:4 (Tanakh)	Isaiah 53:4 (KJV)	Isaiah 53:4 (NET)
Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.	Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.	But he lifted up our illnesses, he carried our pain; even though we thought he was being punished, attacked by God, and afflicted for something he had done.

Isaiah 53:4 (Septuagint BLB)	Isaiah 53:4 (Septuagint Elpenor)
οὗτος τὰς ἁμαρτίας ἡμῶν φέρει καὶ περὶ ἡμῶν ὀδυνᾶται καὶ ἡμεῗς ἐλογισάμεθα αὐτὸν εἶναι ἐν πόνῳ καὶ ἐν πληγῇ καὶ ἐν κακώσει	οὗτος τὰς ἁμαρτίας ἡμῶν φέρει καὶ περὶ ἡμῶν ὀδυνᾶται, καὶ ἡμεῖς ἐλογισάμεθα αὐτὸν εἶναι ἐν πόνῳ καὶ ἐν πληγῇ ὑπὸ Θεοῦ καὶ ἐν κακώσει
Isaiah 53:4 (NETS)	Isaiah 53:4 (English Elpenor)
This one bears our sins and suffers pain for us, and we accounted him to be in trouble and calamity and ill-treatment.	He bears our sins, and is pained for us: yet we accounted him to be in trouble, and in suffering [by God]*, and in affliction.

Isaiah 53:5 (Tanakh)	Isaiah 53:5 (KJV)	Isaiah 53:5 (NET)
But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.	But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.	He was wounded because of our rebellious deeds, crushed because of our sins; he endured punishment that made us well; because of his wounds we have been healed.

Isaiah 53:5 (Septuagint BLB)	Isaiah 53:5 (Septuagint Elpenor)
αὐτὸς δὲ ἐτραυματίσθη διὰ τὰς ἀνομίας ἡμῶν καὶ μεμαλάκισται διὰ τὰς ἁμαρτίας ἡμῶν παιδεία εἰρήνης ἡμῶν ἐπ᾽ αὐτόν τῷ μώλωπι αὐτοῦ ἡμεῗς ἰάθημεν	αὐτὸς δὲ ἐτραυματίσθη διὰ τὰς ἁμαρτίας ἡμῶν καὶ μεμαλάκισται διὰ τὰς ἀνομίας ἡμῶν· παιδεία εἰρήνης ἡμῶν ἐπ᾿ αὐτόν. τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν
Isaiah 53:5 (NETS)	Isaiah 53:5 (English Elpenor)
But he was wounded because of our acts of lawlessness and has been weakened because of our sins; upon him was the discipline of our peace; by his bruise we were healed.	But he was wounded on account of our sins, and was bruised because of our iniquities: the chastisement of our peace was upon him; [and] by his bruises we were healed.

Job 13:21 (Tanakh)	Job 13:21 (KJV)	Job 13:21 (NET)
Withdraw thine hand far from me: and let not thy dread make me afraid.	Withdraw thine hand far from me: and let not thy dread make me afraid.	Remove your hand far from me and stop making me afraid with your terror.

Job 13:21 (Septuagint BLB)	Job 13:21 (Septuagint Elpenor)
τὴν χεῗρα ἀπ᾽ ἐμοῦ ἀπέχου καὶ ὁ φόβος σου μή με καταπλησσέτω	τὴν χεῖρα ἀπ᾿ ἐμοῦ ἀπέχου, καὶ ὁ φόβος σου μή με καταπλησσέτω
Job 13:21 (NETS)	Job 13:21 (English Elpenor)
withdraw your hand from me, and let fear of you not terrify me.	Withhold [thine] hand from me: and let not thy fear terrify me.

Isaiah 53:10 (Tanakh)	Isaiah 53:10 (KJV)	Isaiah 53:10 (NET)
Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.	Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.	Though the Lord desired to crush him and make him ill, once restitution is made, he will see descendants and enjoy long life, and the Lord’s purpose will be accomplished through him.

Isaiah 53:10 (Septuagint BLB)	Isaiah 53:10 (Septuagint Elpenor)
καὶ κύριος βούλεται καθαρίσαι αὐτὸν τῆς πληγῆς ἐὰν δῶτε περὶ ἁμαρτίας ἡ ψυχὴ ὑμῶν ὄψεται σπέρμα μακρόβιον καὶ βούλεται κύριος ἀφελεῗν	καὶ Κύριος βούλεται καθαρίσαι αὐτὸν ἀπὸ τῆς πληγῆς. ἐὰν δῶτε περὶ ἁμαρτίας, ἡ ψυχὴ ὑμῶν ὄψεται σπέρμα μακρόβιον· καὶ βούλεται Κύριος ἀφελεῖν
Isaiah 53:10 (NETS)	Isaiah 53:10, 11a (English Elpenor)
And the Lord desires to cleanse him from his blow. If you offer for sin, you shall see a long-lived offspring. And the Lord wishes to take away	The Lord also is pleased to purge him from his stroke. If ye can give an offering for sin, your soul shall see a long-lived seed: (11a) the Lord also is pleased to take away from

Isaiah 53:11 (Tanakh)	Isaiah 53:11 (KJV)	Isaiah 53:11 (NET)
He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.	He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.	Having suffered, he will reflect on his work, he will be satisfied when he understands what he has done. “My servant will acquit many, for he carried their sins.

Isaiah 53:11 (Septuagint BLB)	Isaiah 53:11 (Septuagint Elpenor)
ἀπὸ τοῦ πόνου τῆς ψυχῆς αὐτοῦ δεῗξαι αὐτῷ φῶς καὶ πλάσαι τῇ συνέσει δικαιῶσαι δίκαιον εὖ δουλεύοντα πολλοῗς καὶ τὰς ἁμαρτίας αὐτῶν αὐτὸς ἀνοίσει	ἀπὸ τοῦ πόνου τῆς ψυχῆς αὐτοῦ, δεῖξαι αὐτῷ φῶς καὶ πλάσαι τῇ συνέσει, δικαιῶσαι δίκαιον εὖ δουλεύοντα πολλοῖς, καὶ τὰς ἁμαρτίας αὐτῶν αὐτὸς ἀνοίσει
Isaiah 53:11 (NETS)	Isaiah 53:11b (English Elpenor)
from the pain of his soul, to show him light and fill him with understanding, to justify a righteous one who is well subject to many, and he himself shall bear their sins.	the travail of his soul, to shew him light, and to form [him] with understanding; to justify the just one who serves many well; and he shall bear their sins.

Isaiah 53:12 (Tanakh)	Isaiah 53:12 (KJV)	Isaiah 53:12 (NET)
Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.	Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.	So I will assign him a portion with the multitudes, he will divide the spoils of victory with the powerful, because he willingly submitted to death and was numbered with the rebels, when he lifted up the sin of many and intervened on behalf of the rebels.”

Isaiah 53:12 (Septuagint BLB)	Isaiah 53:12 (Septuagint Elpenor)
διὰ τοῦτο αὐτὸς κληρονομήσει πολλοὺς καὶ τῶν ἰσχυρῶν μεριεῗ σκῦλα ἀνθ᾽ ὧν παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ καὶ ἐν τοῗς ἀνόμοις ἐλογίσθη καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκεν καὶ διὰ τὰς ἁμαρτίας αὐτῶν παρεδόθη	διὰ τοῦτο αὐτὸς κληρονομήσει πολλοὺς καὶ τῶν ἰσχυρῶν μεριεῖ σκῦλα, ἀνθ᾿ ὧν παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ, καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη· καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκε καὶ διὰ τὰς ἁμαρτίας αὐτῶν παρεδόθη
Isaiah 53:12 (NETS)	Isaiah 53:12 (English Elpenor)
Therefore he shall inherit many, and he shall divide the spoils of the strong, because his soul was given over to death, and he was reckoned among the lawless, and he bore the sins of many, and because of their sins he was given over.	Therefore he shall inherit many, and he shall divide the spoils of the mighty; because his soul was delivered to death: and he was numbered among the transgressors; and he bore the sins of many, and was delivered because of their iniquities.

Leviticus 16:30 (Tanakh)	Leviticus 16:30 (KJV)	Leviticus 16:30 (NET)
For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before HaShem.	For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD.	for on this day atonement is to be made for you to cleanse you from all your sins; you must be clean before the Lord.

Leviticus 16:30 (Septuagint BLB)	Leviticus 16:30 (Septuagint Elpenor)
ἐν γὰρ τῇ ἡμέρᾳ ταύτῃ ἐξιλάσεται περὶ ὑμῶν καθαρίσαι ὑμᾶς ἀπὸ πασῶν τῶν ἁμαρτιῶν ὑμῶν ἔναντι κυρίου καὶ καθαρισθήσεσθε	ἐν γὰρ τῇ ἡμέρᾳ ταύτῃ ἐξιλάσεται περὶ ὑμῶν, καθαρίσαι ὑμᾶς ἀπὸ πασῶν τῶν ἁμαρτιῶν ὑμῶν ἔναντι Κυρίου, καὶ καθαρισθήσεσθε
Leviticus 16:30 (NETS)	Leviticus 16:30 (English Elpenor)
For on this day he shall make atonement for you, to cleanse you from all your sins before the Lord, and you shall be clean.	For in this day he shall make an atonement for you, to cleanse you from all your sins before the Lord, and ye shall be purged.

2 Chronicles 34:3 (Tanakh)	2 Chronicles 34:3 (KJV)	2 Chronicles 34:3 (NET)
For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images.	For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images.	In the eighth year of his reign, while he was still young, he began to seek the God of his ancestor David. In his twelfth year he began ridding Judah and Jerusalem of the high places, Asherah poles, idols, and images.

2 Chronicles 34:3 (Septuagint BLB)	2 Chronicles 34:3 (Septuagint Elpenor)
καὶ ἐν τῷ ὀγδόῳ ἔτει τῆς βασιλείας αὐτοῦ καὶ αὐτὸς ἔτι παιδάριον ἤρξατο τοῦ ζητῆσαι κύριον τὸν θεὸν Δαυιδ τοῦ πατρὸς αὐτοῦ καὶ ἐν τῷ δωδεκάτῳ ἔτει τῆς βασιλείας αὐτοῦ ἤρξατο τοῦ καθαρίσαι τὸν Ιουδαν καὶ τὴν Ιερουσαλημ ἀπὸ τῶν ὑψηλῶν καὶ τῶν ἄλσεων καὶ ἀπὸ τῶν χωνευτῶν	καὶ ἐν τῷ ὀγδόῳ ἔτει τῆς βασιλείας αὐτοῦ -καὶ αὐτὸς ἔτι παιδάριον- ἤρξατο τοῦ ζητῆσαι Κύριον τὸν Θεὸν Δαυὶδ τοῦ πατρὸς αὐτοῦ. καὶ ἐν τῷ δωδεκάτῳ ἔτει τῆς βασιλείας αὐτοῦ ἤρξατο τοῦ καθαρίσαι τὸν ᾿Ιούδαν καὶ τὴν ῾Ιερουσαλὴμ ἀπὸ τῶν ὑψηλῶν καὶ τῶν ἄλσεων καὶ ἀπὸ τῶν περιβωμίων καὶ ἀπὸ τῶν χωνευτῶν
2 Supplements 34:3 (NETS)	2 Chronicles 34:3 (English Elpenor)
And in the eighth year of his reign—and he was still a lad—he began to seek the Lord, God of Dauid his father. And in the twelfth year of his reign he began to purge Ioudas and Ierousalem of the high places and the groves and the smelted items.	And in the eighth year of his reign, and he [being] yet a youth, he began to seek the Lord God of his father David: and in the twelfth year of his reign he began to purge Juda and Jerusalem from the high places, and the groves, and the ornaments for the altars, and the molten images.

2 Chronicles 34:8 (Tanakh)	2 Chronicles 34:8 (KJV)	2 Chronicles 34:8 (NET)
Now in the eighteenth year of his reign, when he had purged the land, and the house, he sent Shaphan the son of Azaliah, and Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of the LORD his God.	Now in the eighteenth year of his reign, when he had purged the land, and the house, he sent Shaphan the son of Azaliah, and Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of the LORD his God.	In the eighteenth year of his reign, he continued his policy of purifying the land and the temple. He sent Shaphan son of Azaliah, Maaseiah the city official, and Joah son of Joahaz the secretary to repair the temple of the Lord his God.

2 Chronicles 34:8 (Septuagint BLB)	2 Chronicles 34:8 (Septuagint Elpenor)
καὶ ἐν τῷ ὀκτωκαιδεκάτῳ ἔτει τῆς βασιλείας αὐτοῦ τοῦ καθαρίσαι τὴν γῆν καὶ τὸν οἶκον ἀπέστειλεν τὸν Σαφαν υἱὸν Εσελια καὶ τὸν Μαασιαν ἄρχοντα τῆς πόλεως καὶ τὸν Ιουαχ υἱὸν Ιωαχαζ τὸν ὑπομνηματογράφον αὐτοῦ κραταιῶσαι τὸν οἶκον κυρίου τοῦ θεοῦ αὐτοῦ	Καὶ ἐν τῷ ἔτει τῷ ὀκτωκαιδεκάτῳ τῆς βασιλείας αὐτοῦ τοῦ καθαρίσαι τὴν γῆν καὶ τὸν οἶκον ἀπέστειλε τὸν Σαφὰν υἱὸν ᾿Εσελία καὶ τὸν Μαασὰ ἄρχοντα τῆς πόλεως καὶ τὸν ᾿Ιουὰχ υἱὸν ᾿Ιωάχαζ τὸν ὑπομνηματογράφον αὐτοῦ κραταιῶσαι τὸν οἶκον Κυρίου τοῦ Θεοῦ αὐτοῦ
2 Supplements 34:8 (NETS)	2 Chronicles 34:8 (English Elpenor)
And in the eighteenth year of his reign—in order to purge the land and the house—he sent out Saphan son of Eselias and Maasias ruler of the city and Iouach son of Ioachaz, his recorder, to repair the house of the Lord, his God.	And in the eighteenth year of his reign, after having cleansed the land, and the house, he sent Saphan the son of Ezelias, and Maasa prefect of the city, and Juach son of Joachaz his recorder, to repair the house of the Lord his God.

Luke 13:2-5 (NET)	Luke 13:2-5 (KJV)
He answered them, “Do you think these Galileans were worse sinners than all the other Galileans, because they suffered these things?	And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἀποκριθεὶς εἶπεν αὐτοῖς· δοκεῖτε ὅτι οἱ Γαλιλαῖοι οὗτοι ἁμαρτωλοὶ παρὰ πάντας τοὺς Γαλιλαίους ἐγένοντο, ὅτι ταῦτα πεπόνθασιν	και αποκριθεις ο ιησους ειπεν αυτοις δοκειτε οτι οι γαλιλαιοι ουτοι αμαρτωλοι παρα παντας τους γαλιλαιους εγενοντο οτι τοιαυτα πεπονθασιν	και αποκριθεις ο ιησους ειπεν αυτοις δοκειτε οτι οι γαλιλαιοι ουτοι αμαρτωλοι παρα παντας τους γαλιλαιους εγενοντο οτι τοιαυτα πεπονθασιν

No, I tell you! But unless you repent, you will all perish as well!

I tell you, Nay: but, except ye repent, ye shall all likewise perish.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐχί, λέγω ὑμῖν, ἀλλ᾿ ἐὰν μὴ μετανοῆτε πάντες ὁμοίως ἀπολεῖσθε	ουχι λεγω υμιν αλλ εαν μη μετανοητε παντες ωσαυτως απολεισθε	ουχι λεγω υμιν αλλ εαν μη μετανοητε παντες ωσαυτως απολεισθε

Or those eighteen who were killed when the tower in Siloam fell on them, do you think they were worse offenders than all the others who live in Jerusalem?

Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἢ ἐκεῖνοι οἱ δεκαοκτὼ ἐφ᾿ οὓς ἔπεσεν ὁ πύργος ἐν τῷ Σιλωὰμ καὶ ἀπέκτεινεν αὐτούς, δοκεῖτε ὅτι αὐτοὶ ὀφειλέται ἐγένοντο παρὰ πάντας τοὺς ἀνθρώπους τοὺς κατοικοῦντας Ἰερουσαλήμ	η εκεινοι οι δεκα και οκτω εφ ους επεσεν ο πυργος εν τω σιλωαμ και απεκτεινεν αυτους δοκειτε οτι ουτοι οφειλεται εγενοντο παρα παντας ανθρωπους τους κατοικουντας εν ιερουσαλημ	η εκεινοι οι δεκα και οκτω εφ ους επεσεν ο πυργος εν τω σιλωαμ και απεκτεινεν αυτους δοκειτε οτι ουτοι οφειλεται εγενοντο παρα παντας ανθρωπους τους κατοικουντας εν ιερουσαλημ

No, I tell you! But unless you repent you will all perish as well!”

I tell you, Nay: but, except ye repent, ye shall all likewise perish.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐχί, λέγω ὑμῖν, ἀλλ᾿ ἐὰν μὴ \|μετανοῆτε\| πάντες ὡσαύτως ἀπολεῖσθε	ουχι λεγω υμιν αλλ εαν μη μετανοητε παντες ομοιως απολεισθε	ουχι λεγω υμιν αλλ εαν μη μετανοητε παντες ομοιως απολεισθε

Psalm 22, Part 4

Back to Forgiveness and My Religious Mind

Back to Isaiah 53:10-12, Part 1

Back to Isaiah 53:10-12, Part 2

Back to Isaiah 53:10-12, Part 3

Back to Isaiah 53:10-12, Part 4

Back to Isaiah 53:10-12, Part 5

Back to Isaiah 53:10-12, Part 6

Back to Isaiah 53:10-12, Part 7

Back to Isaiah 53:10-12, Part 8

Back to Isaiah 53:10-12, Part 9

Back to Psalm 22, Part 11

Back to Isaiah 53:10-12, Part 10

Back to Isaiah 53:10-12, Part 11

Back to Isaiah 53:10-12, Part 12

Back to Christianity, Part 5

Back to Christ-Centered Preaching, Chapter 5

^[1] Matthew 3:17b (NET)

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

^[3] The NET parallel Greek text and NA²⁸ had ταῦτα here, where the Stephanus Textus Receptus and Byzantine Majority Text had τοιαυτα (KJV: such things).

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

^[5] The NET parallel Greek text and NA²⁸ had δεκαοκτὼ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δεκα και οκτω (literally: “ten and eight”).

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

^[7] The NET parallel Greek text and NA²⁸ had τοὺς here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[8] The Stephanus Textus Receptus and Byzantine Majority Text had εν here. The NET parallel Greek text and NA²⁸ did not.

^[9] The NET parallel Greek text and NA²⁸ had ωσαυτως here, where the Stephanus Textus Receptus and Byzantine Majority Text had ὁμοίως (KJV: likewise).

^[10] John 10:17, 18 (NET)

^[11] Isaiah 53:10a (Tanakh)

^[12] “Jewish Concepts: Masoretic Text,” Jewish Virtual Library: Anything you need to know from Anti-Semitism to Zionism

^[13] Rashi

^[14] Rhineland massacres

^[15] This was translated τέτρωμαι (a form of τιτρώσκω) in the Septuagint.

^[16] The Samaritan woman who spoke with Jesus knew that Messiah is coming, Herod asked the chief priests and experts in the law…where the Christ was to be born (Matthew 2:4 NET) but None of the rulers of this age understood [the wisdom of God, hidden in a mystery], Paul wrote believers in Corinth. If they had known it, they would not have crucified the Lord of glory (1 Corinthians 2:8 NET). How then would the scriptures that say it must happen this way be fulfilled? (Matthew 26:54 NET)

^[17] From Rhineland massacres, Background: Many crusaders had to go into debt in order to purchase weaponry and equipment for the expedition; as Western Catholicism strictly forbade usury, many crusaders inevitably found themselves indebted to Jewish moneylenders. Having armed themselves by assuming the debt, the crusaders rationalized the killing of Jews as an extension of their Catholic mission.^[6]

^[18] From Rhineland massacres, Background: There had not been so broad a movement against Jews by Catholics since the seventh century’s mass expulsions and forced conversions. While there had been a number of regional persecutions of Jews by Catholics, such as the one in Metz in 888, a plot against Jews in Limoges in 992, a wave of anti-Jewish persecution by Christian millenarian movements (which believed that Jesus was immediately to descend from Heaven) in the year 1000, and the threat of expulsion from Trier in 1066; these are all viewed “in the traditional terms of governmental outlawry rather than unbridled popular attacks.”^[7] Also many movements against Jews (such as forced conversions by King Robert the Pious of France, Richard II, Duke of Normandy, and Henry II, Holy Roman Emperor around 1007–1012) had been quashed either by Roman Catholicism’s papacy or its bishops.^[7]

^[19] Romans 8:17; Philippians 3:10, 11; 1 Peter 4:13

^[20] Isaiah 53:10a (Tanakh)

Peter’s First Gospel Proclamation Revisited, Part 3

Posted on July 17, 2020 by admin

You study^[1] the scriptures thoroughly because you think in them you possess eternal life, Jesus said, and it is these same scriptures that testify about me.^[2] For David says about him, Peter continued his first Gospel proclamation on Pentecost (Acts 2:25-28 NET):

‘I saw the Lord always in front of me, for he is at my right hand so that I will not be shaken. Therefore my heart was glad and my tongue rejoiced; my body also will live in hope, because you will not leave my soul in Hades, nor permit your Holy One to experience decay [Table]. You have made known to me the paths of life; you will make me full of joy with your presence.’

Peter quoted Psalm 16:8-11a from the Septuagint.

Acts 2:25b (NET Parallel Greek)	Psalm 16:8 (Septuagint BLB)	Psalm 15:8 (Septuagint Elpenor)
προορώμην τὸν κύριον ἐνώπιον μου διὰ παντός, ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευθῶ	προωρώμην τὸν κύριον ἐνώπιόν μου διὰ παντός ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευθῶ	προωρώμην τὸν Κύριον ἐνώπιόν μου διαπαντός, ὅτι ἐκ δεξιῶν μού ἐστιν, ἵνα μὴ σαλευθῶ
Acts 2:25b (NET)	Psalm 15:8 (NETS)	Psalm 15:8 (English Elpenor)
I saw the Lord always in front of me, for he is at my right hand so that I will not be shaken.	I kept seeing the Lord always before me, because he is at my right hand, that I might not be shaken.	I foresaw the Lord always before my face; for he is on my right hand, that I should not be moved.

Where the NET parallel Greek text had προορώμην (a form of προορίζω) the Septuagint had προωρώμην (a form of προοράω). The Stephanus Textus Receptus is identical to the Septuagint here.

Acts 2:25b (Stephanus Textus Receptus)	Psalm 16:8 (Septuagint BLB)	Psalm 15:8 (Septuagint Elpenor)
προωρωμην τον κυριον ενωπιον μου δια παντος οτι εκ δεξιων μου εστιν ινα μη σαλευθω	προωρώμην τὸν κύριον ἐνώπιόν μου διὰ παντός ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευθῶ	προωρώμην τὸν Κύριον ἐνώπιόν μου διαπαντός, ὅτι ἐκ δεξιῶν μού ἐστιν, ἵνα μὴ σαλευθῶ
Acts 2:25b (KJV)	Psalm 15:8 (NETS)	Psalm 15:8 (English Elpenor)
I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved:	I kept seeing the Lord always before me, because he is at my right hand, that I might not be shaken.	I foresaw the Lord always before my face; for he is on my right hand, that I should not be moved.

The Masoretic text was somewhat different.

Masoretic Text		Septuagint
Psalm 16:8 (Tanakh)	Psalm 16:8 (NET)	Psalm 15:8 (NETS)	Psalm 15:8 (English Elpenor)
I have set (שִׁוִּ֬יתִי) the LORD always before me: because he is at my right hand, I shall not be moved.	I constantly trust (shâvâh, שויתי) in the Lord; because he is at my right hand, I will not be shaken.	I kept seeing (προωρώμην) the Lord always before me, because he is at my right hand, that I might not be shaken.	I foresaw (προωρώμην) the Lord always before my face; for he is on my right hand, that I should not be moved.

Given that שִׁוִּ֬יתִ (shâvâh) was translated by a different Greek word (Table below) every time it occurred in the Psalms, I can’t say whether the Septuagint or the Masoretic text was closer to the original Hebrew.

Form of שָׁוָה (shâvâh)	Reference	Tanakh	Septuagint BLB	NETS	Septuagint Elpenor	English Elpenor
שִׁוִּ֬יתִי שויתי	Psalm 16:8	I have set	προωρώμην	I kept seeing	προωρώμην	I foresaw
מְשַׁוֶּ֣ה משוה	Psalm 18:33 (34)	He maketh	καταρτιζόμενος	refitting	καταρτιζόμενος	who strengthens
תְּשַׁוֶּ֥ה תשוה	Psalm 21:5 (6)	laid	ἐπιθήσεις	you will bestow	ἐπιθήσεις	thou wilt crown
שִׁוִּ֣יתִי שויתי	Psalm 89:19 (20)	I have laid	ἐθέμην	I added	ἐθέμην	I have laid
שִׁוִּֽיתִי שויתי	Psalm 119:30	have I laid	ἐπελαθόμην	I did…forget	ἐπελαθόμην	have…forgotten
שִׁוִּ֨יתִי שויתי	Psalm 131:2	I have behaved	ἐταπεινοφρόνουν	I was…humble-minded	ἐταπεινοφρόνουν	I have…been humble

The Holy Spirit was satisfied with προωρώμην (or was it προορώμην?) on Pentecost. The Greek of Peter’s quotation is identical to the Septuagint in the next verse.

Acts 2:26 (NET Parallel Greek)	Psalm 16:9 (Septuagint BLB)	Psalm 15:9 (Septuagint Elpenor)
διὰ τοῦτο ἠυφράνθη ἡ καρδία \|μου\| καὶ ἠγαλλιάσατο ἡ γλῶσσα μου, ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾿ ἐλπίδι	διὰ τοῦτο ηὐφράνθη ἡ καρδία μου καὶ ἠγαλλιάσατο ἡ γλῶσσά μου ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾽ ἐλπίδι	διὰ τοῦτο ηὐφράνθη ἡ καρδία μου, καὶ ἠγαλλιάσατο ἡ γλῶσσά μου, ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾿ ἐλπίδι
Acts 2:26 (NET)	Psalm 15:9 (NETS)	Psalm 15:9 (English Elpenor)
Therefore my heart was glad and my tongue rejoiced; my body also will live in hope,	Therefore my heart was glad, and my tongue rejoiced; moreover, my flesh will encamp in hope,	Therefore my heart rejoiced and my tongue exulted; moreover also my flesh shall rest in hope:

Here is a comparison how the Masoretic text and Septuagint have been translated into English.

Masoretic Text		Septuagint
Psalm 16:9 (Tanakh)	Psalm 16:9 (NET)	Psalm 15:9 (NETS)	Psalm 15:9 (English Elpenor)
Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.	So my heart rejoices and I am happy; my life is safe.	Therefore my heart was glad, and my tongue rejoiced; moreover, my flesh will encamp in hope,	Therefore my heart rejoiced and my tongue exulted; moreover also my flesh shall rest in hope:

The next verse is also identical with the Septuagint.

Acts 2:27 (NET Parallel Greek)	Psalm 16:10 (Septuagint BLB)	Psalm 15:10 (Septuagint Elpenor)
ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιον σου ἰδεῖν διαφθοράν	ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῗν διαφθοράν	ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν
Acts 2:27 (NET)	Psalm 15:10 (NETS)	Psalm 15:10 (English Elpenor)
because you will not leave my soul in Hades, nor permit your Holy One to experience decay.	because you will not abandon my soul to Hades or give your devout to see corruption.	because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

I’ve considered the Hebrew word translated corruption (Tanakh) or Pit (NET) below elsewhere.

Masoretic Text		Septuagint
Psalm 16:10 (Tanakh)	Psalm 16:10 (NET)	Psalm 15:10 (NETS)	Psalm 15:10 (English Elpenor)
For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.	You will not abandon me to Sheol; you will not allow your faithful follower to see the Pit.	because you will not abandon my soul to Hades or give your devout to see corruption.	because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

The final verse is identical with the Septuagint as well.

Acts 2:28 (NET Parallel Greek)	Psalm 16:11a (Septuagint BLB)	Psalm 15:11a (Septuagint Elpenor)
ἐγνώρισας μοι ὁδοὺς ζωῆς, πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου	ἐγνώρισάς μοι ὁδοὺς ζωῆς πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου	ἐγνώρισάς μοι ὁδοὺς ζωῆς· πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου
Acts 2:28 (NET)	Psalm 15:11a (NETS)	Psalm 15:11a (English Elpenor)
You have made known to me the paths of life; you will make me full of joy with your presence.’	You made known to me the ways of life. You will fill me with gladness along with your face;	Thou hast made known to me the ways of life; thou wilt fill me with joy with thy countenance:

The Masoretic text and Septuagint are similar.

Masoretic Text		Septuagint
Psalm 16: 11a (Tanakh)	Psalm 16: 11a (NET)	Psalm 15: 11a (NETS)	Psalm 15: 11a (English Elpenor)
Thou wilt shew me the path of life: in thy presence is fulness of joy;	You lead me in the path of life. I experience absolute joy in your presence;	You made known to me the ways of life. You will fill me with gladness along with your face;	Thou hast made known to me the ways of life; thou wilt fill me with joy with thy countenance:

Brothers, Peter continued, I can speak confidently to you about our forefather David, that he both died and was buried, and his tomb is with us to this day (Acts 2:29-33 NET).

So then, because he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants on his throne, David by foreseeing (προιδὼν, a form of προείδω) this spoke about the resurrection of the Christ, that he was neither abandoned to Hades, nor did his body experience decay [Table]. This Jesus God raised up, and we are all witnesses of it. So then, exalted to the right hand of God, and having received the promise of the Holy Spirit from the Father, he has poured out what you both see and hear [Table].

A note (60) in the NET described Acts 2:30b as an allusion to Psalm 132:11 and 2 Samuel 7:12, 13. Peter didn’t quote the Septuagint.

Acts 2:30b (NET Parallel Greek)	Psalm 132:11 (Septuagint BLB)	Psalm 131:11 (Septuagint Elpenor)
ὤμοσεν αὐτῷ ὁ θεὸς ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ	ὤμοσεν κύριος τῷ Δαυιδ ἀλήθειαν καὶ οὐ μὴ ἀθετήσει αὐτήν ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τὸν θρόνον σου	ὤμοσε Κύριος τῷ Δαυΐδ ἀλήθειαν καὶ οὐ μὴ ἀθετήσει αὐτήν· ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τοῦ θρόνου σου
Acts 2:30b (NET)	Psalm 131:11 (NETS)	Psalm 131:11 (English Elpenor)
God had sworn to him with an oath to seat one of his descendants on his throne	The Lord swore to Dauid the truth, and he will never annul it: “Of your belly’s fruit I will set on your throne.	The Lord sware [in] truth to David, and he will not annul it, [saying], Of the fruit of thy body will I set [a king] upon thy throne.

Acts 2:30b (NET Parallel Greek)	2 Samuel 7:12b (Septuagint BLB)	2 Kings 7:12b (Septuagint Elpenor)
ὤμοσεν αὐτῷ ὁ θεὸς ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ	καὶ ἀναστήσω τὸ σπέρμα σου μετὰ σέ ὃς ἔσται ἐκ τῆς κοιλίας σου καὶ ἑτοιμάσω τὴν βασιλείαν αὐτοῦ	καὶ ἀναστήσω τὸ σπέρμα σου μετὰ σέ, ὃς ἔσται ἐκ τῆς κοιλίας σου, καὶ ἑτοιμάσω τὴν βασιλείαν αὐτοῦ
Acts 2:30b (NET)	2 Reigns 7:12b (NETS)	2 Kings 7:12b (English Elpenor)
God had sworn to him with an oath to seat one of his descendants on his throne	that I will raise up your offspring after you who shall be from your belly, and I will prepare his kingdom	that I will raise up thy seed after thee, even thine own issue, and I will establish his kingdom

For David did not ascend into heaven, Peter continued (Acts 2:34-36 NET),

but he himself says, ‘The Lord said to my lord, “Sit at my right hand [Table] until I make your enemies a footstool for your feet.”’ Therefore let all the house of Israel know beyond a doubt that God has made this Jesus whom you crucified both Lord and Christ.”

This was a direct quote from Psalm 110:1 (109:1) [Table] in the Septuagint.

Acts 2:34b, 35 (NET Parallel Greek)	Psalm 110:1 (Septuagint BLB)	Psalm 109:1 (Septuagint Elpenor)
κάθου ἐκ δεξιῶν μου	κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου	κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου
ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.
Acts 2:34b, 35 (NET)	Psalm 109:1 (NETS)	Psalm 109:1 (English Elpenor)
“Sit at my right hand	“Sit on my right hand until I make your enemies a footstool for your feet.”	Sit thou on my right hand, until I make thine enemies thy footstool.
until I make your enemies a footstool for your feet.”’

I connect this with Jesus’ saying: And I, when I am lifted up from the earth, will draw all people to myself.^[3] And I connect this with his teaching about the Holy Spirit: And when he comes, he will prove the world wrong concerning sin and righteousness and judgment.^[4] This describes the ongoing activity of God the Father, Son and Holy Spirit. I am a beneficiary of this ongoing activity. So who will have an exaggerated influence on my socially constructed reality now that I am sequestered at home again?

Will it be those who fear that their schemes are coming to nothing? Or will I rest in the Lord Jesus’ confidence in the scriptures that terrified his disciples before each was strengthened with power through his Spirit in the inner person?^[5] (Matthew 26:51-56 NET).

But one of those with Jesus grabbed his sword, drew it out, and struck the high priest’s slave, cutting off his ear. Then Jesus said to him, “Put your sword back in its place! For all who take hold of the sword will die by the sword.^[6] Or do you think that I cannot call^[7] on my Father, and that he would send me more^[8] than twelve legions of angels right now?^[9] How then would the scriptures that say it must happen this way be fulfilled?” At that moment Jesus said to the crowd, “Have you come out^[10] with swords and clubs to arrest me like you would an outlaw? Day after day I sat^[11] teaching in the temple courts, yet you did not arrest me. But this has happened so that the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.

Tables comparing Psalm 16:8; 16:9; 16:10; 16:11; 132:11 and 2 Samuel 7:12 in the Tanakh, KJV and NET; and tables comparing Psalm 16:8 (15:8); 16:9 (15:9); 16:10 (15:10); 16:11 (15:11); 132:11 (131:11) and 2 Samuel (Reigns, Kings) 7:12 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek follow. Tables comparing John 5:39; Matthew 26:52, 53 and 26:55 in the NET and KJV follow those.

Psalm 16:8 (Tanakh)	Psalm 16:8 (KJV)	Psalm 16:8 (NET)
I have set the LORD always before me: because he is at my right hand, I shall not be moved.	I have set the LORD always before me: because he is at my right hand, I shall not be moved.	I constantly trust in the Lord; because he is at my right hand, I will not be shaken.

Psalm 16:8 (Septuagint BLB)	Psalm 15:8 (Septuagint Elpenor)
προωρώμην τὸν κύριον ἐνώπιόν μου διὰ παντός ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευθῶ	προωρώμην τὸν Κύριον ἐνώπιόν μου διαπαντός, ὅτι ἐκ δεξιῶν μού ἐστιν, ἵνα μὴ σαλευθῶ
Psalm 15:8 (NETS)	Psalm 15:8 (English Elpenor)
I kept seeing the Lord always before me, because he is at my right hand, that I might not be shaken.	I foresaw the Lord always before my face; for he is on my right hand, that I should not be moved.

Psalm 16:9 (Tanakh)	Psalm 16:9 (KJV)	Psalm 16:9 (NET)
Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.	Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.	So my heart rejoices and I am happy; my life is safe.

Psalm 16:9 (Septuagint BLB)	Psalm 15:9 (Septuagint Elpenor)
διὰ τοῦτο ηὐφράνθη ἡ καρδία μου καὶ ἠγαλλιάσατο ἡ γλῶσσά μου ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾽ ἐλπίδι	διὰ τοῦτο ηὐφράνθη ἡ καρδία μου, καὶ ἠγαλλιάσατο ἡ γλῶσσά μου, ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾿ ἐλπίδι
Psalm 15:9 (NETS)	Psalm 15:9 (English Elpenor)
Therefore my heart was glad, and my tongue rejoiced; moreover, my flesh will encamp in hope,	Therefore my heart rejoiced and my tongue exulted; moreover also my flesh shall rest in hope:

Psalm 16:10 (Tanakh)	Psalm 16:10 (KJV)	Psalm 16:10 (NET)
For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.	For thou wilt not leave my soul to Sheol; Neither wilt thou suffer thy holy one to see corruption.	You will not abandon me to Sheol; you will not allow your faithful follower to see the Pit.

Psalm 16:10 (Septuagint BLB)	Psalm 15:10 (Septuagint Elpenor)
ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῗν διαφθοράν	ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν
Psalm 15:10 (NETS)	Psalm 15:10 (English Elpenor)
because you will not abandon my soul to Hades or give your devout to see corruption.	because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

Psalm 16:11 (Tanakh)	Psalm 16:11 (KJV)	Psalm 16:11 (NET)
Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.	Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.	You lead me in the path of life. I experience absolute joy in your presence; you always give me sheer delight.

Psalm 16:11 (Septuagint BLB)	Psalm 15:11 (Septuagint Elpenor)
ἐγνώρισάς μοι ὁδοὺς ζωῆς πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου τερπνότητες ἐν τῇ δεξιᾷ σου εἰς τέλος	ἐγνώρισάς μοι ὁδοὺς ζωῆς· πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου, τερπνότητες ἐν τῇ δεξιᾷ σου εἰς τέλος
Psalm 15:11 (NETS)	Psalm 15:11 (English Elpenor)
You made known to me the ways of life. You will fill me with gladness along with your face; in your right hand are delights completely.	Thou hast made known to me the ways of life; thou wilt fill me with joy with thy countenance: at thy right hand [there are] delights for ever.

Psalm 132:11 (Tanakh)	Psalm 132:11 (KJV)	Psalm 132:11 (NET)
The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne.	The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne.	The Lord made a reliable promise to David; he will not go back on his word. He said, “I will place one of your descendants on your throne.

Psalm 132:11 (Septuagint BLB)	Psalm 131:11 (Septuagint Elpenor)
ὤμοσεν κύριος τῷ Δαυιδ ἀλήθειαν καὶ οὐ μὴ ἀθετήσει αὐτήν ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τὸν θρόνον σου	ὤμοσε Κύριος τῷ Δαυΐδ ἀλήθειαν καὶ οὐ μὴ ἀθετήσει αὐτήν· ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τοῦ θρόνου σου
Psalm 131:11 (NETS)	Psalm 131:11 (English Elpenor)
The Lord swore to Dauid the truth, and he will never annul it: “Of your belly’s fruit I will set on your throne.	The Lord sware [in] truth to David, and he will not annul it, [saying], Of the fruit of thy body will I set [a king] upon thy throne.

2 Samuel 7:12 (Tanakh)	2 Samuel 7:12 (KJV)	2 Samuel 7:12 (NET)
When thy days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, that shall proceed out of thy body, and I will establish his kingdom.	And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.	When the time comes for you to die, I will raise up your descendant, one of your own sons, to succeed you, and I will establish his kingdom.

2 Samuel 7:12 (Septuagint BLB)	2 Kings 7:12 (Septuagint Elpenor)
καὶ ἔσται ἐὰν πληρωθῶσιν αἱ ἡμέραι σου καὶ κοιμηθήσῃ μετὰ τῶν πατέρων σου καὶ ἀναστήσω τὸ σπέρμα σου μετὰ σέ ὃς ἔσται ἐκ τῆς κοιλίας σου καὶ ἑτοιμάσω τὴν βασιλείαν αὐτοῦ	καὶ ἔσται ἐὰν πληρωθῶσιν αἱ ἡμέραι σου καὶ κοιμηθήσῃ μετὰ τῶν πατέρων σου, καὶ ἀναστήσω τὸ σπέρμα σου μετὰ σέ, ὃς ἔσται ἐκ τῆς κοιλίας σου, καὶ ἑτοιμάσω τὴν βασιλείαν αὐτοῦ
2 Reigns 7:12 (NETS)	2 Kings 7:12 (English Elpenor)
And it will be if your days are fulfilled and you lie down with your fathers, that I will raise up your offspring after you who shall be from your belly, and I will prepare his kingdom;	And it shall come to pass when thy days shall have been fulfilled, and thou shalt sleep with thy fathers, that I will raise up thy seed after thee, even thine own issue, and I will establish his kingdom.

John 5:39 (NET)	John 5:39 (KJV)
You study the scriptures thoroughly because you think in them you possess eternal life, and it is these same scriptures that testify about me,	Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐραυνᾶτε τὰς γραφάς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν· καὶ ἐκεῖναι εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ	ερευνατε τας γραφας οτι υμεις δοκειτε εν αυταις ζωην αιωνιον εχειν και εκειναι εισιν αι μαρτυρουσαι περι εμου	ερευνατε τας γραφας οτι υμεις δοκειτε εν αυταις ζωην αιωνιον εχειν και εκειναι εισιν αι μαρτυρουσαι περι εμου

Matthew 26:52, 53 (NET)	Matthew 26:52, 53 (KJV)
Then Jesus said to him, “Put your sword back in its place! For all who take hold of the sword will die by the sword.	Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τότε λέγει αὐτῷ ὁ Ἰησοῦς· ἀπόστρεψον τὴν μάχαιραν σου εἰς τὸν τόπον αὐτῆς· πάντες γὰρ οἱ λαβόντες μάχαιραν ἐν μαχαίρῃ ἀπολοῦνται	τοτε λεγει αυτω ο ιησους αποστρεψον σου την μαχαιραν εις τον τοπον αυτης παντες γαρ οι λαβοντες μαχαιραν εν μαχαιρα απολουνται	τοτε λεγει αυτω ο ιησους αποστρεψον σου την μαχαιραν εις τον τοπον αυτης παντες γαρ οι λαβοντες μαχαιραν εν μαχαιρα αποθανουνται

Or do you think that I cannot call on my Father, and that he would send me more than twelve legions of angels right now?

Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἢ δοκεῖς ὅτι οὐ δύναμαι παρακαλέσαι τὸν πατέρα μου, καὶ παραστήσει μοι ἄρτι πλείω δώδεκα λεγιῶνας ἀγγέλων	η δοκεις οτι ου δυναμαι αρτι παρακαλεσαι τον πατερα μου και παραστησει μοι πλειους η δωδεκα λεγεωνας αγγελων	η δοκεις οτι ου δυναμαι αρτι παρακαλεσαι τον πατερα μου και παραστησει μοι πλειους η δωδεκα λεγεωνας αγγελων

Matthew 26:55 (NET)	Matthew 26:55 (KJV)
At that moment Jesus said to the crowd, “Have you come out with swords and clubs to arrest me like you would an outlaw? Day after day I sat teaching in the temple courts, yet you did not arrest me.	In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐν ἐκείνῃ τῇ ὥρᾳ εἶπεν ὁ Ἰησοῦς τοῖς ὄχλοις· ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν με; καθ᾿ ἡμέραν ἐν τῷ ἱερῷ ἐκαθεζόμην διδάσκων καὶ οὐκ ἐκρατήσατε με	εν εκεινη τη ωρα ειπεν ο ιησους τοις οχλοις ως επι ληστην εξηλθετε μετα μαχαιρων και ξυλων συλλαβειν με καθ ημεραν προς υμας εκαθεζομην διδασκων εν τω ιερω και ουκ εκρατησατε με	εν εκεινη τη ωρα ειπεν ο ιησους τοις οχλοις ως επι ληστην εξηλθετε μετα μαχαιρων και ξυλων συλλαβειν με καθ ημεραν προς υμας εκαθεζομην διδασκων εν τω ιερω και ουκ εκρατησατε με