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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.

Christianity, Part 5

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There are 6 more occurrences of πάντας in Luke’s Gospel [see Table], the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.1 I’ll consider these in detail.

There were some present at that very time who told [Jesus] about the Galileans whose blood Pilate had mingled with their sacrifices. And he answered them, “Do you think that these Galileans were worse sinners than all (πάντας, a form of πᾶς) the other Galileans, because they suffered in this way? No, I tell you; but unless you repent, you will all (πάντες, another form of πᾶς) likewise perish. Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all (πάντας, a form of πᾶς) the others who lived in Jerusalem? No, I tell you; but unless you repent, you will all (πάντες, another form of πᾶς) likewise perish” [Table].2

The first occurrence of πάντας was limited by the other Galileans. The next was limited by the others who lived in Jerusalem at the time that the tower in Siloam fell. Both occurrences of πάντες were limited by ἐὰν μὴ (unless) μετανοῆτε (you repent). These are four examples of how Jesus’ used two forms of πᾶς (πάντας and πάντες) when He intended to limit them.

I’ll take a few moments to consider whether the necessity of repentance raises any objection to Jesus’ promise: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.3 I have not come to call the righteous, Jesus said, but sinners to repentance (μετάνοιαν, a form of μετάνοια).4 This is one way Jesus understood his mission to save the world. After his resurrection He reiterated this aspect of his mission (Luke 24:44-47 ESV):

“These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled” [Table]. Then he opened their minds to understand the Scriptures, and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance (μετάνοιαν, a form of μετάνοια) for the forgiveness of sins should be proclaimed in his name to all5 nations, beginning from Jerusalem” [Table].

Peter and the apostles6 also proclaimed this message about Jesus’ mission when questioned by the high priest (Acts 5:30, 31 ESV):

The God of our fathers raised Jesus, whom you killed by hanging him on a tree. God exalted him at his right hand as Leader and Savior, to give (δοῦναι, a form of δίδωμι) repentance (μετάνοιαν, a form of μετάνοια) to Israel and forgiveness of sins [Table].

When the circumcision party [in Jerusalem] criticized [Peter], saying [Table], “You went to uncircumcised men and ate with them,”7 Peter explained (Acts 11:15-18 ESV):

As I began to speak, the Holy Spirit fell on them just as on us at the beginning. And I remembered the word of the Lord, how he said, ‘John baptized with water, but you will be baptized with the Holy Spirit.’ If then God gave the same gift to them as he gave to us when we believed in the Lord Jesus Christ, who was I that I could stand in God’s way?” When they heard these things they fell silent. And they glorified God, saying, “Then to the Gentiles also God has granted (ἔδωκεν, another form of δίδωμι) repentance (μετάνοιαν. a form of μετάνοια) that leads to life” [Table].

Paul instructed Timothy (2 Timothy 2:22-26 ESV):

So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels. And the Lord’s servant must not be quarrelsome but8 kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness.9 God may perhaps grant10 them repentance leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will.

Translating τοὺς ἀντιδιατιθεμένους his opponents (ESV) or opponents (NET) misses a beautiful nuance the translators of the KJV captured better with those that oppose themselves. The Greek word ἀντιδιατιθεμένους is a participle of the verb ἀντιδιατίθημι in the middle/passive voice.

The Greek middle voice shows the subject acting in his own interest or on his own behalf, or participating in the results of the verbal action. In overly simplistic terms, sometimes the middle form of the verb could be translated as “the performer of the action actually acting upon himself” (reflexive action).11

While τοὺς ἀντιδιατιθεμένους may “be opposed” to Timothy’s teaching about Jesus Christ, to be opponents or his opponents should probably be reserved for the active voice.

Grammatical voice indicates whether the subject is the performer of the action of the verb (active voice), or the subject is the recipient of the action (passive voice). If the subject of the sentence is executing the action, then the verb is referred to as being in the active voice.12

Here is the beautiful part: Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison.13 When Paul recounted Saul’s encounter with the resurrected, ascended and glorified Christ, he quoted Jesus’ words: Saul, Saul, why are you persecuting me? It is hard for you to kick against the goads.14 The ESV translation of σκληρόν σοι, It is hard for you, is virtually identical to the KJV, it is hard for thee. It is hard for us, good church folk, not to hear Jesus’ judge Saul for harming other good church folk. But σοι is in the dative case, so “hard to you” is probably the most literal translation.

The translators of NET caught the flavor of Paul’s recollection of Jesus’ words σκληρόν σοι better: You are hurting yourself. Jesus knows the relentless power of drawing all to Himself. He would never encourage anyone to hold out for a personal appearance. That’s not the point of the story. Rather, pay more attention to the goads as they happen. And by all means, don’t avoid the Bible or Bible teaching, especially when you know that the goads come more frequently then.

At any rate, it makes sense to me that Paul, born anew (ἄνωθεν) from Saul’s encounter with the glorified Christ, wrote τοὺς ἀντιδιατιθεμένους to Timothy, and understood these words as, those that oppose themselves. What was more difficult to wrap my head around was, God may perhaps grant them repentance leading to a knowledge of the truth…15 That didn’t seem to carry any consciousness of Jesus’ promise to draw all to Himself.

The Greek word translated perhaps was μήποτε. The word translated may…grant was δῴη in the NET parallel Greek text and NA28, or δω in the Stephanus Textus Receptus and Byzantine Majority Text. Both are forms of δίδωμι: “to give (something) to (someone); to deliver and provide; to grant, bestow, impart.” The verb δω is in the subjunctive mood, but δῴη is in the optative mood.

The optative is the mood of possibility, removed even further than the subjunctive mood from something conceived of as actual. Often it is used to convey a wish or hope for a certain action to occur.16

Either way, this is not an artifact of translating a verb in the subjunctive mood in a result clause into English. In fact, Paul seems to have gone out of his way to ensure that God granting repentance to those that oppose themselves is not the result of Timothy’s kindness to everyone (πάντας), his ability to teach, his patient enduring of evil, nor correcting his opponents with gentleness. Rather, it is God’s kindness [that] leads you to repentance.17

The Greek word translated leads above was ἄγει an active form of ἄγω in the present tense and indicative mood:

The indicative mood is a statement of fact or an actual occurrence from the writer’s or speaker’s perspective…It may be action occurring in past, present, or future time.18

[D]o you have contempt for the wealth of his kindness, forbearance, and patience, Paul asked those who judge others, and yet do not know that God’s kindness leads you to repentance (μετάνοιαν, a form of μετάνοια)?19 The Lord is not slow to fulfill his promise as some count slowness, Peter wrote, but is patient toward you, not wishing that any should perish, but that all should reach repentance (μετάνοιαν, a form of μετάνοια).20 Repentance, too, seems to be part of Jesus drawing all to Himself rather than an objection to it.

The next occurrence of πάντας follows (Luke 13:28 ESV):

In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all (πάντας, a form of πᾶς) the prophets in the kingdom of God but you yourselves cast out.

Here Jesus limited πάντας by the prophets (τοὺς προφήτας), but I can’t just brush this verse aside without considering the whole passage (Luke 13:22-30 ESV):

[Jesus] went on his way through towns and villages, teaching and journeying toward Jerusalem.21 And someone said to him, “Lord, will those who are saved be few?” And he said to them, “Strive to enter through the narrow door.22 For many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord,23 open to us,’ then he will answer you, ‘I do not know where you come from.’ Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers24 of evil!’25 In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out. And people will come from east and west, and from north and south, and recline at table in the kingdom of God. And behold, some are last who will be first, and some are first who will be last.”

And someone said to Jesus, κύριε, εἰ ὀλίγοι οἱ σῳζόμενοι. The most literal understanding I can arrive at is: “Lord, if few the saved.” Since Jesus’ answer included not only πολλοί (a form of πολύς) but ἰσχύσουσιν (a form of ἰσχύω), it seems remotely possible the question was whether the saved were puny or weak. But that doesn’t mitigate the fear engendered by this answer.

The participle σῳζόμενοι used as an adjective here might alleviate some of that fear, however, since it is in the present tense. If this were a divine command, I would probably take the present tense in a now and forever sort of way. In a question from the mouth of a human being I feel fairly secure limiting the scope of the present tense to the questioner’s moment in time.

Strive to enter through the narrow door, Jesus’ answer began: ἀγωνίζεσθε εἰσελθεῖν διὰ τῆς στενῆς θύρας [or, πυλης]. The Greek word ἀγωνίζεσθε (a form of ἀγωνίζομαι) means: “to compete for a prize; to engage in battle; to struggle; to fight; to labour fervently; to strive; to exert; to accomplish.” It is an imperative from Jesus’ lips in the present tense, which I do tend to take in a now and forever sort of way. But it doesn’t have quite the same ring as, “Believe in the Lord Jesus,26 and you will be saved, you and your household.”27

For many…will seek to enter and will not be able, Jesus continued: ὅτι πολλοί…ζητήσουσιν εἰσελθεῖν καὶ οὐκ ἰσχύσουσιν. The Greek paints a fairly vivid word picture of a crowd of people doing whatever to one another to stampede through a narrow opening. For many…οὐκ ἰσχύσουσιν (a form of ἰσχύω), will not “have power, be competent, be able; be successful; be capable, confident; be in possession of one’s powers, be in good health; be strong, be mighty; make strenuous efforts, endeavour; have meaning, be valid; be strong (physically), have power, prevail, have strength.”

To make matters worse, the clock is ticking: When once the master of the house has risen and shut the door… This reminds me of the proverb, “I don’t have to outrun the bear, I just have to outrun you.”28 I should point out that door (θύραν, a form of θύρα) here is a different word from the narrow door/strait gate (πυλης, a form of πύλη) through which people are crowding in the Stephanus Textus Receptus and Byzantine Majority Text. The NET parallel Greek text and NA28 had θύρας (another form of θύρα) for the narrow door through which Jesus commanded these people to enter.

So, when I consider that the master of the house rises to shut this narrow door at some point in time, I should also be mindful of the possibility that Jesus had a different door in mind. The NA27 is essentially equivalent29 to the NET parallel Greek text. In 2 Timothy 2:24 (footnote 8), for instance, the word but was ἀλλὰ in the NET parallel Greek text (NA27) and ἀλλ’ in NA28, the Stephanus Textus Receptus and Byzantine Majority Text. That means to me that the editors of NA27 agreed that ἀλλὰ was more original. Later, in NA28 the editors reverted back to ἀλλ’ in agreement once again with most of the received texts.

The difference between ἀλλὰ and ἀλλ’ is insignificant. Both translate but. The difference between θύραν and πυλης might be significant and might not. Could Jesus use two different words that mean door to refer to the same door? Sure. If He used two different words could He have meant two different doors? Sure. The agreement of the texts of NA27 and NA28 means that two groups of editors agreed that θύρας was more original for the narrow door, and that Jesus used the same root word (θύρα) for the shut door. But that doesn’t say anything about what the editors of NA29 might decide. So, I try to keep an open mind.

I’ll pick this up in another essay. Tables comparing the Greek of 2 Timothy 2:24, 25; Luke 13:22; 13:24, 25; 13:27 and Acts 16:31 in the NET and KJV follow.

2 Timothy 2:24, 25 (NET)

2 Timothy 2:24, 25 (KJV)
And the Lord’s slave must not engage in heated disputes but be kind toward all, an apt teacher, patient, And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient,

2 Timothy 2:24 (NET Parallel Greek)

2 Timothy 2:24 (Stephanus Textus Receptus)

2 Timothy 2:24 (Byzantine Majority Text)
δοῦλον δὲ κυρίου οὐ δεῖ μάχεσθαι ἀλλὰ ἤπιον εἶναι πρὸς πάντας, διδακτικόν, ἀνεξίκακον δουλον δε κυριου ου δει μαχεσθαι αλλ ηπιον ειναι προς παντας διδακτικον ανεξικακον δουλον δε κυριου ου δει μαχεσθαι αλλ ηπιον ειναι προς παντας διδακτικον ανεξικακον
correcting opponents with gentleness. Perhaps God will grant them repentance and then knowledge of the truth, In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;

2 Timothy 2:25 (NET Parallel Greek)

2 Timothy 2:25 (Stephanus Textus Receptus)

2 Timothy 2:25 (Byzantine Majority Text)
ἐν πραΰτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους, μήποτε δῴη αὐτοῖς ὁ θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας εν πραοτητι παιδευοντα τους αντιδιατιθεμενους μηποτε δω αυτοις ο θεος μετανοιαν εις επιγνωσιν αληθειας εν πραοτητι παιδευοντα τους αντιδιατιθεμενους μηποτε δω αυτοις ο θεος μετανοιαν εις επιγνωσιν αληθειας

Luke 13:22 (NET)

Luke 13:22 (KJV)
Then Jesus traveled throughout towns and villages, teaching and making his way toward Jerusalem. And he went through the cities and villages, teaching, and journeying toward Jerusalem.

Luke 13:22 (NET Parallel Greek)

Luke 13:22 (Stephanus Textus Receptus)

Luke 13:22 (Byzantine Majority Text)
Καὶ διεπορεύετο κατὰ πόλεις καὶ κώμας διδάσκων καὶ πορείαν ποιούμενος εἰς Ἱεροσόλυμα και διεπορευετο κατα πολεις και κωμας διδασκων και πορειαν ποιουμενος εις ιερουσαλημ και διεπορευετο κατα πολεις και κωμας διδασκων και πορειαν ποιουμενος εις ιερουσαλημ

Luke 13:24, 25 (NET)

Luke 13:24, 25 (KJV)
“Exert every effort to enter through the narrow door because many, I tell you, will try to enter and will not be able to. Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.

Luke 13:24 (NET Parallel Greek)

Luke 13:24 (Stephanus Textus Receptus)

Luke 13:24 (Byzantine Majority Text)
ἀγωνίζεσθε εἰσελθεῖν διὰ τῆς στενῆς θύρας, ὅτι πολλοί, λέγω ὑμῖν, ζητήσουσιν εἰσελθεῖν καὶ οὐκ ἰσχύσουσιν αγωνιζεσθε εισελθειν δια της στενης πυλης οτι πολλοι λεγω υμιν ζητησουσιν εισελθειν και ουκ ισχυσουσιν αγωνιζεσθε εισελθειν δια της στενης πυλης οτι πολλοι λεγω υμιν ζητησουσιν εισελθειν και ουκ ισχυσουσιν
Once the head of the house gets up and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, let us in!’ But he will answer you, ‘I don’t know where you come from.’ When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:

Luke 13:25 (NET Parallel Greek)

Luke 13:25 (Stephanus Textus Receptus)

Luke 13:25 (Byzantine Majority Text)
ἀφ᾿ οὗ ἂν ἐγερθῇ ὁ οἰκοδεσπότης καὶ ἀποκλείσῃ τὴν θύραν καὶ ἄρξησθε ἔξω ἑστάναι καὶ κρούειν τὴν θύραν λέγοντες· κύριε, ἄνοιξον ἡμῖν, καὶ ἀποκριθεὶς ἐρεῖ ὑμῖν· οὐκ οἶδα ὑμᾶς πόθεν ἐστέ αφ ου αν εγερθη ο οικοδεσποτης και αποκλειση την θυραν και αρξησθε εξω εσταναι και κρουειν την θυραν λεγοντες κυριε κυριε ανοιξον ημιν και αποκριθεις ερει υμιν ουκ οιδα υμας ποθεν εστε αφ ου αν εγερθη ο οικοδεσποτης και αποκλειση την θυραν και αρξησθε εξω εσταναι και κρουειν την θυραν λεγοντες κυριε κυριε ανοιξον ημιν και αποκριθεις ερει υμιν ουκ οιδα υμας ποθεν εστε

Luke 13:27 (NET)

Luke 13:27 (KJV)
But he will reply, ‘I don’t know where you come from! Go away from me, all you evildoers!’ But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.

Luke 13:27 (NET Parallel Greek)

Luke 13:27 (Stephanus Textus Receptus)

Luke 13:27 (Byzantine Majority Text)
καὶ ἐρεῖ λέγων ὑμῖν· οὐκ οἶδα [ὑμᾶς] πόθεν ἐστέ· ἀπόστητε ἀπ᾿ ἐμοῦ πάντες ἐργάται ἀδικίας και ερει λεγω υμιν ουκ οιδα υμας ποθεν εστε αποστητε απ εμου παντες οι εργαται της αδικιας και ερει λεγω υμιν ουκ οιδα υμας ποθεν εστε αποστητε απ εμου παντες οι εργαται της αδικιας

Acts 16:31 (NET)

Acts 16:31 (KJV)
They replied, “Believe in the Lord Jesus and you will be saved, you and your household.” And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.

Acts 16:31 (NET Parallel Greek)

Acts 16:31 (Stephanus Textus Receptus)

Acts 16:31 (Byzantine Majority Text)
οἱ δὲ εἶπαν· πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν καὶ σωθήσῃ σὺ καὶ ὁ οἶκος σου οι δε ειπον πιστευσον επι τον κυριον ιησουν χριστον και σωθηση συ και ο οικος σου οι δε ειπον πιστευσον επι τον κυριον ιησουν χριστον και σωθηση συ και ο οικος σου

1 John 12:32 (ESV)

2 Luke 13:1-5 (ESV)

3 John 12:32 (ESV)

4 Luke 5:32 (ESV)

5 Here πάντα, (another form of πᾶς) was limited by τὰ ἔθνη (ESV: nations), if one wants to consider that a limitation.

6 Acts 5:29 (ESV) Table

7 Acts 11:2b, 3 (ESV)

10 The NET parallel Greek text and NA28 had δῴη here, where the Stephanus Textus Receptus and Byzantine Majority Text had δω (KJV: will grant).

13 Acts 8:3 (ESV)

14 Acts 26:14b (ESV) Table

15 2 Timothy 2:25b (NET)

17 Romans 2:4b (NET)

19 Romans 2:4 (NET)

20 2 Peter 3:9 (ESV) Table

22 The NET parallel Greek text and NA28 had θύρας here, where the Stephanus Textus Receptus and Byzantine Majority Text had πυλης (KJV: gate).

23 The Stephanus Textus Receptus and Byzantine Majority Text had κυριε κυριε (KJV: Lord, Lord) here, where the NET parallel Greek text and NA28 had simply κυριε.

24 The Stephanus Textus Receptus and Byzantine Majority Text had οι preceding workers (NET: –doers). The NET parallel Greek text and NA28 did not.

25 The Stephanus Textus Receptus and Byzantine Majority Text had the article της preceding evil (KJV: iniquity). The NET parallel Greek text and NA28 did not.

26 The Stephanus Textus Receptus and Byzantine Majority Text had χριστον (KJV: Christ) here. The NET parallel Greek text and NA28 did not.

27 Acts 16:31 (ESV)

28 From the “Meaning Behind The Proverb ‘I Don’t Have to Outrun The Bear’” on The USC Digital Folklore Archives: “So, the story goes like this. Two men are hiking in the woods, and they see a bear. The bear is really mad, so they start running to get away. The first man says ‘how are we going to outrun this bear?’ and the other guy goes ‘I don’t have to outrun the bear, I just have to outrun you.’”

29 From the Preface to the NET Bible online: Another major change introduced with the Second Beta Edition of the NET Bible was a significant update to the text-critical notes for the New Testament. After the printing of the First Beta Edition, it was suggested to the NET Bible team by the German Bible Society (Deutsche Bibelgesellchaft) in Stuttgart, Germany, that the information in the New Testament tc notes should be standardized to the Nestle-Aland 27th edition text which they publish in conjunction with the Institut für neutestamentliche Textforschung in Münster, Germany. (Prior to this point, the textual evidence in the tc notes had been drawn from NA27, UBS4, and other sources.)

Christianity, Part 4

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There are 13 occurrences of πάντας in Luke’s Gospel [see Table below], the Greek word translated all people in And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.1 Two occurrences found in narrative passages were limited by words immediately following πάντας, and three others were limited by the time and place mentioned in context. There is one more occurrence in a narrative phrase introducing Jesus’ teaching, one in a question Peter asked Jesus about his teaching and six occurrences spoken by Jesus as He taught. I’ll consider these in detail.

And [Jesus] said to all (πάντας, a form of πᾶς), “If anyone would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will save it.2

In a narrative passage I would assume that πάντας was limited to all who heard Jesus at a particular time and place: Now it happened that as he was praying alone, the disciples were with him.3 But the nature of his message here causes me to question that assumption. It seems to apply beyond the immediate time and place to τις θέλει ὀπίσω μου ἔρχεσθαι, anyone [who] would come after [Jesus].

Given my predisposition it was natural, perhaps inevitable, for me to consider that this desire (θέλει, a form of θέλω) to follow Jesus originated with, or was conjured by, the human individual. It rendered that individual worthy of Jesus’ salvation. The lack of this desire, or one’s inability to conjure it, made one worthy of damnation. Then lightning struck, metaphorically speaking, in the form of Jesus’ saying: No one (οὐδεὶς) can (δύναται, a form of δύναμαι) come to me unless the Father who sent me draws him.4

The desire to follow Jesus on these terms, let him deny himself and take up his cross daily, does not originate with any human individual. It is evidence that one is being drawn by God. And this truth, If anyone would come after me, let him deny himself and take up his cross daily and follow me; For whoever would save his life will lose it, but whoever loses his life for my sake will save it, is not limited to those who would follow but applies to all. So, πάντας here stands without any limitation of time or place: And he said to all.5

I’d like to consider the fuller version of D. A. Carson’s argument quoted in “What Did Jesus Mean When He Said That he will ‘Draw All Men [and Women] to Myself’?” on the Christian Publishing House Blog:

“On the verb ‘to draw’, cf. notes on 6:44. There, the one who draws is the Father; here [John 12:32], it is the Son, but nothing much should be made of this (5:19)…

John 6:44 quotes Jesus saying: No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day.6 John 5:19 reads: So Jesus said to them, “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise.7

Mr. Carson’s quote continued:

“But the scope and efficacy of the drawing in the two places are quite different. There, the focus is on those individuals whom the Father gives to the Son, whom the Son infallibly preserves and raises up at the last day. Here, ‘all men’ reminds the reader of what triggered these statements, viz. the arrival of the Greeks…

The “arrival of the Greeks” is a reference to the following (John 12:20-23 ESV):

Now among those who went up to worship at the feast were some Greeks. So these came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we wish to see Jesus.” Philip8 went and told Andrew; Andrew and Philip went9 and10 told Jesus. And Jesus answered11 them, “The hour has come for the Son of Man to be glorified.

I agree that “the scope…of the drawing [is] quite different” in John 6:44 and 12:32. The Father draws a select few relative to all who have lived, or will ever live, on earth prior to Jesus’ crucifixion. Jesus promises to draw all afterward. But I fail to see how the “arrival of the Greeks” as described above alters the “efficacy of the drawing.”

In the KJV πάντας was translated all men (ESV: all people), but the Greek is not πάντας ἄνθρωπον or πάντας ἀνθρώπους as if Jesus intended to limit πάντας in some way. It is simply πάντας. Yet in Mr. Carson’s argument the “arrival of the Greeks” so alters the efficacy of Jesus’ drawing that πάντας ἑλκύσω (literally: “all I will draw”)…

…means ‘all people without distinction, Jews and Gentiles alike’, not all individuals without exception, since the surrounding context has just established judgment as a major theme (v. 31), a time for distinguishing between those who love their lives (and therefore lose them) and those who hate their lives (and therefore keep them for eternal life, v. 25).”

John 12:31 reads: Now is the judgment of this world; now will the ruler of this world be cast out.12 This indicates to me that Mr. Carson thought the judgment of this world and the casting out of the ruler of this world were opposed somehow to Jesus drawing all to Himself. John 12:25 reads: Whoever loves his life loses13 it, and whoever hates his life in this world will keep it for eternal life.14

I want to consider this in context (John 12:23-26 ESV):

And Jesus answered them, “The hour has come for the Son of Man to be glorified. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. If anyone serves me, he must follow me; and where I am, there will my servant be also. If15 anyone serves me, the Father will honor him.

All that follows falls under the heading: The hour has come for the Son of Man to be glorified.16 Jesus referred to Himself here as the Son of Man but whenever I hear this phrase I think also of those who follow Him. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.17 He spoke of his own death but also the death of those who would follow Him. Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life.18 This is true of the Son of Man as it is true of all born of Him. And if I seek more clarification, what it means to hate my life in this world, Jesus spoke directly to us: If anyone serves me, he must follow me.19

This brings me back to the beginning of this essay:

If anyone would come after me, let him deny himself and take up his cross daily and follow me.20

To hate my life in this world is to deny myself (I do not know the man21) in this world, to take up [my] cross daily in this world and to follow Jesus. Here it becomes clear that our old self born of the flesh loves its life in this world, does not deny itself, take up its cross daily or follow Jesus: We know that our old self (ὁ παλαιὸς ἡμῶν ἄνθρωπος) was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin.22 It is the new self (τὸν νέον), which is being renewed in knowledge after the image of its creator23 who comprehends that, 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,24 is not a hyperbolic expression of Paul’s personal devotion, but normative for all who believe.

Considered as a whole I can’t fit Mr. Carson’s argument into my understanding of a rational argument against And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.25 It doesn’t line up in any way that persuades me that Jesus intended to limit πάντας here, nor cause me to doubt the efficacy of Jesus’ drawing relative to that of his Father. In fact, this argument resolves for me as: “Jesus didn’t say I…will draw all…to myself because that conflicts with the thoughts of my religious mind regarding the judgment of this world.” I prefer now to let my thoughts be shaped by the mind of Christ where, Now is the judgment of this world; now will the ruler of this world be cast out; And I, when I am lifted up from the earth, will draw all people to myself,26 is one continuous thought rather than a contradiction.

The next occurrence of πάντας in Luke’s Gospel follows (Luke 12:41 ESV):

Peter said,27 “Lord, are you telling this parable for us or for all (πάντας, a form of πᾶς)?”

The parable to which Peter referred follows (Luke 12:35-40 ESV):

“Stay dressed for action and keep your lamps burning, and be like men who are waiting for their master to come home28 from the wedding feast, so that they may open the door to him at once when he comes and knocks. Blessed are those servants whom the master finds awake when he comes. Truly, I say to you, he will dress himself for service and have them recline at table, and he will come and serve them. If29 he comes in the second watch,30 or in the third, and finds them awake, blessed are those servants!31 But know this, that if the master of the house had known at what hour the thief was coming,32 he would not have left his house to be broken into.33 You34 also must be ready, for the Son of Man is coming at an hour you do not expect.”

Jesus’ answer to Peter’s question is interesting (Luke 12:42-48 ESV):

And35 the Lord said, “Who then is the faithful and wise manager, whom his master will set over his household, to give them their portion of food at the proper time? Blessed is that servant whom his master will find so doing when he comes. Truly, I say to you, he will set him over all his possessions. But if that servant says to himself, ‘My master is delayed in coming,’ and begins to beat the male and female servants, and to eat and drink and get drunk, the master of that servant will come on a day when he does not expect him and at an hour he does not know, and will cut him in pieces and put him with the unfaithful. And that servant who knew his master’s will but did not get ready or act according to his will, will receive a severe beating [Table]. But the one who did not know, and did what deserved a beating, will receive a light beating. Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more.

I suppose my first thought would be that this parable is a warning to the ambitious: Who then is the faithful and wise manager, whom his master will set over his household, to give them their portion of food at the proper time? Blessed is that servant whom his master will find so doing when he comes. Truly, I say to you, he will set him over all his possessions.36 But since the ambitious are always with us, I want to stay alert, too, just for self-preservation. Even if they don’t succumb to alcohol the ambitious are very prone to error and desire to take others along with them. They’re ambitious.

Though the parable speaks of a master who is away, Jesus did not leave us orphaned (John 14:18-26). This is not about following a vague memory of a predetermined plan but being led by the Holy Spirit rather than someone else (including oneself). A light beating is insufficient cause to be ignorant of my master’s will. So, first and foremost I follow the Holy Spirit through the Bible and then in daily life.

So, how did Jesus answer Peter’s question: Lord, are you telling this parable for us or for all (πάντας, a form of πᾶς)?37 He answered it at a specific time when God drew a select few to Jesus. But if I believe his promise, And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself,38 I can hear his answer as yes and yes. Yes, it is for you, and, yes, it is for all.

The translators of the NET rendered Peter’s question: Lord, are you telling this parable for us or for everyone (πάντας, a form of πᾶς)?39 The blog post I’ve been quoting reads: “Here we must go a bit further in our understanding of verse 32: But I, when I am lifted up from the earth, will draw all men [πάντας, a form of πᾶς] to myself. Certainly, the Lord had no intention that we should read into this text the idea that everyone would be saved because we know only believers find eternal life.”40

Does faith arise spontaneously in the hearts of the unrighteous who do not seek for God? I don’t think so. I’m also having difficulty understanding how Jesus by drawing all to Himself might impact faith adversely. The question I remember most from my unbelief is: If you’re such a big deal, where are you? How does the answer, I’m drawing you to Myself, impede faith?

I do recall the Scripture on which this argument, “we know only believers find eternal life,” is based (John 3:16 ESV [Table]):

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.”

The Greek word πᾶς, translated whoever here, is limited by the words immediately following it: ὁ πιστεύων εἰς αὐτὸν (believes in him). This was translated everyone who believes in him in the NET. The phrase should not perish was μὴ ἀπόληται in Greek. The translation should…perish was intended to signal a verb in the subjunctive mood to those who already know Greek. It was translated will not perish in the NET despite the fact that the verb was ἀπόληται rather than ἀπολεῖται, because this is a result clause.

The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances. It is oftentimes used in conditional statements (i.e. ‘If…then…’ clauses) or in purpose clauses. 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.41

The author of this blog post was correct, writing, “we know only believers find eternal life.” But does it then follow that “the Lord had no intention that we should read into this text the idea that everyone would be saved”? Can we take this knowledge and use it as a rule to judge what Jesus can and cannot say? Consider the next verse (John 3:17 ESV [Table]):

For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.

The Greek word translated might be saved was σωθῇ (a form of σώζω), another verb in the subjunctive mood. It was translated should be saved in the NET. Again, this is a result clause. The meaning in Greek is: God sent his Son into the world…in order that the world [will] be saved through him. The inference here is not: Jesus cannot draw all to Himself because “we know only believers find eternal life.” The inference of this knowledge is that all whom Jesus draws to Himself will believe.

I’ll continue with the occurrences of πάντας in Luke’s Gospel in another essay. The table mentioned above follows.

Occurrences of πάντας in Luke
Reference NET Parallel Greek ESV
Luke 1:65 ἐγένετο ἐπὶ πάντας φόβος τοὺς περιοικοῦντας αὐτούς fear came on all their neighbors
Luke 4:36 ἐγένετο θάμβος ἐπὶ πάντας they were all amazed
Luke 5:9 πάντας τοὺς σὺν αὐτῷ all who were with him
Luke 6:10 περιβλεψάμενος πάντας αὐτοὺς looking around at them all
Luke 6:19 ἰᾶτο πάντας healed them all
Luke 9:23 Ἔλεγεν δὲ πρὸς πάντας And he said to all
Luke 12:41 πρὸς ἡμᾶς τὴν παραβολὴν ταύτην λέγεις ἢ καὶ πρὸς πάντας are you telling this parable for us or for all?
Luke 13:2 δοκεῖτε ὅτι οἱ Γαλιλαῖοι οὗτοι ἁμαρτωλοὶ παρὰ πάντας τοὺς Γαλιλαίους ἐγένοντο do you think that these Galileans were worse sinners than all the other Galileans
Luke 13:4 δοκεῖτε ὅτι αὐτοὶ ὀφειλέται ἐγένοντο παρὰ πάντας τοὺς ἀνθρώπους τοὺς κατοικοῦντας Ἰερουσαλήμ do you think that they were worse offenders than all the others who lived in Jerusalem
Luke 13:28 πάντας τοὺς προφήτας all the prophets
Luke 17:27 ἦλθεν ὁ κατακλυσμὸς καὶ ἀπώλεσεν πάντας the flood came and destroyed them all
Luke 17:29 ἔβρεξεν πῦρ καὶ θεῖον ἀπ᾿ οὐρανοῦ καὶ ἀπώλεσεν πάντας fire and sulfur rained from heaven and destroyed them all
Luke 21:35 πάντας τοὺς καθημένους ἐπὶ πρόσωπον πάσης τῆς γῆς all who dwell on the face of the whole earth

Tables comparing the Greek of John 12:22, 23; 12:25; 12:26; Luke 12:41; 12:36; 12:38-40 and 12:42 in the NET and KJV follow.

John 12:22, 23 (NET)

John 12:22, 23 (KJV)
Philip went and told Andrew, and they both went and told Jesus. Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.

John 12:22 (NET Parallel Greek)

John 12:22 (Stephanus Textus Receptus)

John 12:22 (Byzantine Majority Text)
ἔρχεται ὁ Φίλιππος καὶ λέγει τῷ Ἀνδρέᾳ, ἔρχεται Ἀνδρέας καὶ Φίλιππος καὶ λέγουσιν τῷ Ἰησοῦ ερχεται φιλιππος και λεγει τω ανδρεα και παλιν ανδρεας και φιλιππος λεγουσιν τω ιησου ερχεται φιλιππος και λεγει τω ανδρεα και παλιν ανδρεας και φιλιππος λεγουσιν τω ιησου
Jesus replied, “The time has come for the Son of Man to be glorified. And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.

John 12:23 (NET Parallel Greek)

John 12:23 (Stepanus Textus Receptus)

John 12:23 (Byzantine Majority Text)
ὁ δὲ Ἰησοῦς ἀποκρίνεται αὐτοῖς λέγων· ἐλήλυθεν ἡ ὥρα ἵνα δοξασθῇ ὁ υἱὸς τοῦ ἀνθρώπου ο δε ιησους απεκρινατο αυτοις λεγων εληλυθεν η ωρα ινα δοξασθη ο υιος του ανθρωπου ο δε ιησους απεκρινατο αυτοις λεγων εληλυθεν η ωρα ινα δοξασθη ο υιος του ανθρωπου

John 12:25 (NET)

John 12:25 (KJV)
The one who loves his life destroys it, and the one who hates his life in this world guards it for eternal life. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.

John 12:25 (NET Parallel Greek)

John 12:25 (Stepanus Textus Receptus)

John 12:25 (Byzantine Majority Text)
ὁ φιλῶν τὴν ψυχὴν αὐτοῦ ἀπολλύει αὐτήν, καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ εἰς ζωὴν αἰώνιον φυλάξει αὐτήν ο φιλων την ψυχην αυτου απολεσει αυτην και ο μισων την ψυχην αυτου εν τω κοσμω τουτω εις ζωην αιωνιον φυλαξει αυτην ο φιλων την ψυχην αυτου απολεσει αυτην και ο μισων την ψυχην αυτου εν τω κοσμω τουτω εις ζωην αιωνιον φυλαξει αυτην

John 12:26 (NET)

John 12:26 (KJV)
If anyone wants to serve me, he must follow me, and where I am, my servant will be too. If anyone serves me, the Father will honor him. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.

John 12:26 (NET Parallel Greek)

John 12:26 (Stepanus Textus Receptus)

John 12:26 (Byzantine Majority Text)
ἐὰν ἐμοί τις διακονῇ, ἐμοὶ ἀκολουθείτω, καὶ ὅπου εἰμὶ ἐγὼ ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται· ἐάν τις ἐμοὶ διακονῇ τιμήσει αὐτὸν ὁ πατήρ εαν εμοι διακονη τις εμοι ακολουθειτω και οπου ειμι εγω εκει και ο διακονος ο εμος εσται και εαν τις εμοι διακονη τιμησει αυτον ο πατηρ εαν εμοι διακονη τις εμοι ακολουθειτω και οπου ειμι εγω εκει και ο διακονος ο εμος εσται και εαν τις εμοι διακονη τιμησει αυτον ο πατηρ

Luke 12:41 (NET)

Luke 12:41 (KJV)
Then Peter said, “Lord, are you telling this parable for us or for everyone?” Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?

Luke 12:41 (NET Parallel Greek)

Luke 12:41 (Stephanus Textus Receptus)

Luke 12:41 (Byzantine Majority Text)
Εἶπεν δὲ ὁ Πέτρος· κύριε, πρὸς ἡμᾶς τὴν παραβολὴν ταύτην λέγεις ἢ καὶ πρὸς πάντας ειπεν δε αυτω ο πετρος κυριε προς ημας την παραβολην ταυτην λεγεις η και προς παντας ειπεν δε αυτω ο πετρος κυριε προς ημας την παραβολην ταυτην λεγεις η και προς παντας

Luke 12:36 (NET)

Luke 12:36 (KJV)
be like people waiting for their master to come back from the wedding celebration, so that when he comes and knocks, they can immediately open the door for him. And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.

Luke 12:36 (NET Parallel Greek)

Luke 12:36 (Stephanus Textus Receptus)

Luke 12:36 (Byzantine Majority Text)
καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσδεχομένοις τὸν κύριον ἑαυτῶν πότε ἀναλύσῃ ἐκ τῶν γάμων, ἵνα ἐλθόντος καὶ κρούσαντος εὐθέως ἀνοίξωσιν αὐτῷ και υμεις ομοιοι ανθρωποις προσδεχομενοις τον κυριον εαυτων ποτε αναλυσει εκ των γαμων ινα ελθοντος και κρουσαντος ευθεως ανοιξωσιν αυτω και υμεις ομοιοι ανθρωποις προσδεχομενοις τον κυριον εαυτων ποτε αναλυση εκ των γαμων ινα ελθοντος και κρουσαντος ευθεως ανοιξωσιν αυτω

Luke 12:38-40 (NET)

Luke 12:38-40 (KJV)
Even if he comes in the second or third watch of the night and finds them alert, blessed are those slaves! And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.

Luke 12:38 (NET Parallel Greek)

Luke 12:38 (Stephanus Textus Receptus)

Luke 12:38 (Byzantine Majority Text)
κὰν ἐν τῇ δευτέρᾳ κὰν ἐν τῇ τρίτῃ φυλακῇ ἔλθῃ καὶ εὕρῃ οὕτως, μακάριοι εἰσιν ἐκεῖνοι και εαν ελθη εν τη δευτερα φυλακη και εν τη τριτη φυλακη ελθη και ευρη ουτως μακαριοι εισιν οι δουλοι εκεινοι και εαν ελθη εν τη δευτερα φυλακη και εν τη τριτη φυλακη ελθη και ευρη ουτως μακαριοι εισιν οι δουλοι εκεινοι
But understand this: If the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.

Luke 12:39 (NET Parallel Greek)

Luke 12:39 (Stephanus Textus Receptus)

Luke 12:39 (Byzantine Majority Text)
τοῦτο δὲ γινώσκετε ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται, οὐκ |ἂν| ἀφῆκεν διορυχθῆναι τὸν οἶκον αὐτοῦ τουτο δε γινωσκετε οτι ει ηδει ο οικοδεσποτης ποια ωρα ο κλεπτης ερχεται εγρηγορησεν αν και ουκ αν αφηκεν διορυγηναι τον οικον αυτου τουτο δε γινωσκετε οτι ει ηδει ο οικοδεσποτης ποια ωρα ο κλεπτης ερχεται εγρηγορησεν αν και ουκ αν αφηκεν διορυγηναι τον οικον αυτου
You also must be ready because the Son of Man will come at an hour when you do not expect him.” Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.

Luke 12:40 (NET Parallel Greek)

Luke 12:40 (Stephanus Textus Receptus)

Luke 12:40 (Byzantine Majority Text)
καὶ ὑμεῖς γίνεσθε ἕτοιμοι, ὅτι ᾗ ὥρᾳ οὐ δοκεῖτε ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται και υμεις ουν γινεσθε ετοιμοι οτι η ωρα ου δοκειτε ο υιος του ανθρωπου ερχεται και υμεις ουν γινεσθε ετοιμοι οτι η ωρα ου δοκειτε ο υιος του ανθρωπου ερχεται

Luke 12:42 (NET)

Luke 12:42 (KJV)
The Lord replied, “Who then is the faithful and wise manager, whom the master puts in charge of his household servants, to give them their allowance of food at the proper time? And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season?

Luke 12:42 (NET Parallel Greek)

Luke 12:42 (Stephanus Textus Receptus)

Luke 12:42 (Byzantine Majority Text)
καὶ εἶπεν ὁ κύριος· τίς ἄρα ἐστὶν ὁ πιστὸς οἰκονόμος ὁ φρόνιμος, ὃν καταστήσει ὁ κύριος ἐπὶ τῆς θεραπείας αὐτοῦ τοῦ διδόναι ἐν καιρῷ |τὸ| σιτομέτριον ειπεν δε ο κυριος τις αρα εστιν ο πιστος οικονομος και φρονιμος ον καταστησει ο κυριος επι της θεραπειας αυτου του διδοναι εν καιρω το σιτομετριον ειπεν δε ο κυριος τις αρα εστιν ο πιστος οικονομος και φρονιμος ον καταστησει ο κυριος επι της θεραπειας αυτου του διδοναι εν καιρω το σιτομετριον

1 John 12:32 (ESV)

2 Luke 9:23, 24 (ESV) Table

3 Luke 9:18a (ESV)

4 John 6:44a (ESV) Table

5 Luke 9:23a (ESV)

6 John 6:44 (ESV) Table

7 John 5:19 (ESV) Table

8 The NET parallel Greek text and NA28 had the article ὁ preceding Philip. The Stephanus Textus Receptus and Byzantine Majority Text did not.

9 The NET parallel Greek text and NA28 had ἔρχεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had και παλιν (KJV: and again).

12 John 12:31 (ESV)

13 The NET parallel Greek text and NA28 had ἀπολλύει (NET: destroys) here in the present tense, where the Stephanus Textus Receptus and Byzantine Majority Text had απολεσει (KJV: shall lose) in the future tense.

14 John 12:25 (ESV)

15 The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και preceding If. The NET parallel Greek text and NA28 did not.

16 John 12:23 (ESV)

17 John 12:24 (ESV)

18 John 12:25 (ESV)

19 John 12:26a (ESV)

20 Luke 9:23 (ESV) Table

21 Matthew 26:72b (ESV) Table

22 Romans 6:6 (ESV)

23 Colossians 3:10b (ESV)

24 Galatians 2:20 (NET)

25 John 12:32 (ESV)

26 John 12:31, 32 (ESV)

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

29 The NET parallel Greek text and NA28 had κὰν here and preceding third watch (NET: or), where the Stephanus Textus Receptus and Byzantine Majority Text had και εαν ελθη (KJV: And if he shall come) and και (KJV: or) preceding in the third watch. The NET parallel Greek text and NA28 had the verb ἔλθῃ only after third watch rather than both locations as the Stephanus Textus Receptus and Byzantine Majority Text had.

30 The Stephanus Textus Receptus and Byzantine Majority Text had φυλακη here and again after third. The NET parallel Greek text and NA28 had φυλακῇ only after third.

32 The Stephanus Textus Receptus and Byzantine Majority Text had εγρηγορησεν αν και (KJV: he would have watched, and) here. The NET parallel Greek text and NA28 did not.

33 The NET parallel Greek text and NA28 had διορυχθῆναι here, where the Stephanus Textus Receptus and Byzantine Majority Text had διορυγηναι (KJV: to be broken through).

34 The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: therefore) here. The NET parallel Greek text and NA28 did not.

36 Luke 12:42-44 (ESV)

37 Luke 12:41 (ESV)

38 John 12:32 (ESV)

39 Luke 12:41 (NET)

Christianity, Part 3

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In another essay in this series, I wrote, “Any rational argument against [And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself1] must explain: 1) how Jesus was wrong and 2) when He changed his mind.” I want to consider some arguments against it to see how that observation holds up.

A blog post titled “What Did Jesus Mean When He Said That he will ‘Draw All Men [and Women] to Myself’?” on the Christian Publishing House Blog stated:

The Greek expressions rendered “all” in John 12:32 is an inflected form of the word pas. In Koine Greek “all” does not always mean “all.” Many times in the biblical Greek “all” is used in a hyperbolic sense and does not necessarily always mean “all.”

If I assume that Jesus knew this esoteric rule of Koine Greek, I can shoehorn this argument into item #2 of my understanding of a rational argument: Jesus changed his mind even before He spoke. He wasn’t wrong (item #1) because He never said that He will draw all to Himself. I misunderstand Him taking Him at his word.

I’m not convinced that this is an esoteric rule of Koine Greek. The author2 cites no Greek grammar but lets it stand on his own authority. I’m not sure how I would apply such a rule if it existed. Much of what Jesus or Paul said or wrote seemed hyperbolic to me when I began to study the Bible. I suspect that forms of πᾶς (pas) much like all in English mean “every, all, the whole, always, complete, entire, utter,” unless explicitly limited in the text. “It is the context that will make clear the author’s intention.”3

According to the Greek Concordance on biblehub.com there are 90 occurrences of πάντας (the Greek word translated all people in John 12:32) in the New Testament. I’ll look at all of them eventually. I’ve surveyed the first nine in Matthew [see Table below].

All nine occur in narrative passages and are clearly limited in scope. The first occurrence follows (Matthew 2:1-4 ESV):

Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying, “Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him.” When Herod the king heard this, he was troubled, and all (πᾶσα, another form of πᾶς) Jerusalem with him; and assembling all (πάντας, a form of πᾶς) the chief priests and scribes of the people, he inquired of them where the Christ was to be born.

Here πάντας was clearly limited to all the chief priests and scribes of the people. It is completely fair to further limit this to all the chief priests and scribes of the people in Jerusalem, since wise men from the east came to Jerusalem. I’d be willing to limit it further to all the chief priests and scribes of the people living in Jerusalem at this time.

Though I’m not searching occurrences of πᾶσα (another form of πᾶς) deliberately, this one came up in context: all Jerusalem was troubled with Herod. I see no problem limiting this occurrence of a form of πᾶς to all Jerusalem who heard with Herod was troubled.

Another example follows (Matthew 2:16 ESV):

Then Herod, when he saw that he had been tricked by the wise men, became furious, and he sent and killed all (πάντας, a form of πᾶς) the male children in Bethlehem and in all4 (πᾶσι[ν], another form of πᾶς) that region who were two years old or under, according to the time that he had ascertained from the wise men.

Here πάντας was limited to the male children in Bethlehem and in πᾶσι(ν) that region who were two years old or under. Since this order was carried out by men it wouldn’t surprise me if the results were less than perfect. We are told explicitly that they missed their intended target completely (Matthew 2:13-15a ESV):

Now when [the wise men] had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, “Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him.” And he rose and took the child and his mother by night and departed to Egypt and remained there until the death of Herod.

One more example follows (Matthew 21:12 ESV):

And Jesus5 entered the temple6 and drove out all (πάντας, a form of πᾶς) who sold and bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons.

Here πάντας was limited by who sold and bought in the temple. It was further limited by the stated location of the temple: And when [Jesus] entered Jerusalem, the whole (πᾶσα, another form of πᾶς) city was stirred up, saying, “Who is this?”7 Here, too, πᾶσα was limited by the…city of Jerusalem.

So, do these nine examples of πάντας, along with two examples of πᾶσα and one of πᾶσι(ν), persuade me that Jesus intended to limit πάντας in some way when He said, And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself8? No. Matthew was careful to alert his reader by the words which immediately followed it that πάντας was limited. Jesus, by comparison, seems far too cavalier if He intended any such limitation.

There is a book ad preceding the blog post I quoted:

Jesus told the leaders of his day that he “will draw all men [and women] to myself.” You too can experience the joy of drawing “all men” [and women] to the “good news” by Reaching Hearts with the Art of Persuasion.9

I never expected with a few clicks of a mouse in under two minutes to find one document that effectively explained one reason I thought Jesus spoke in the exaggerated language of a salesman was the inherent logic of my Christianity. I had a philosophical bent to my mind at a very young age.

I’ve considered the four occurrences of πάντας in Mark’s Gospel [see Table below], but first it seems necessary to address something else. For me the grammatical arguments are most compelling: What did Jesus say? The author of this blog post seems to be arguing something else. He paraphrased D. A. Carson: Jesus “means ‘all people without distinction, Jews and Gentiles alike’, not all individuals without exception, since the surrounding context has just established judgment as a major theme (v. 31)…”

If Jesus draws me to Himself, does that preclude Him from judging the sin condemned in my flesh? No, of course not. I return to what I called the long name10 of God (Exodus 34:6, 7 ESV):

The Lord passed before [Moses] and proclaimed, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.”

Since I mentioned this alternative argument, I should probably address it directly. One of the things I like to do is to put alternatives into the text to see how they feel:

Alternate Explanations
And I, when I am lifted up from the earth, will draw all people to myself without distinction, Jews and Gentiles alike. And I, when I am lifted up from the earth, will draw all individuals to myself without exception.

I’m not subtle enough to hear much difference between these two statements, but I’m not thick. I understand what the author of the blog post wanted Jesus to say:

And I, when I am lifted up from the earth, will draw from all peoples to myself, from Jews and Gentiles alike without distinction. I will not draw all individuals without exception.

If I take this to the judgment seat of Christ, what is my account if He asks why I believed it? I read a blog post from a Christian bookseller paraphrasing the president of the Evangelical Theological Society? “But what did I say, Dan,” is all He has to say to bring me to my senses. He said, And I, when I am lifted up from the earth, will draw all…to myself.

Three of the four occurrences of πάντας in Mark’s Gospel are more like the occurrence in John 12:32 than any in Matthew’s Gospel, and they are clearly limited. One example follows (Mark 2:1-5a, 11, 12 ESV):

And when [Jesus] returned11 to Capernaum12 after some days,13 it was reported that he was at home.14 And15 many were gathered together, so that there was no more room, not even at the door. And he was preaching the word to them. And they came, bringing to him a paralytic carried by four men. And when they could not get near16 him because of the crowd, they removed the roof above him, and when they had made an opening, they let down17 the bed18 on which19 the paralytic lay. And20 when Jesus saw their faith, he said to the paralytic…“I say to you, rise,21 pick up your bed,22 and go home.” And he rose and immediately23 picked up his bed24 and went out before25 them all (πάντων, another form of πᾶς), so that they were all (πάντας, a form of πᾶς) amazed and glorified God, saying, “We never saw anything like this!”

Here πάντας was not limited by the words immediately following it. Instead, it was flanked by two infinitives in the present tense: ἐξίστασθαι (a form of ἐξίστημι) and δοξάζειν (a form of δοξάζω), translated: they were all amazed and glorified God in the ESV. Likewise, πάντων was not limited by the words immediately preceding it: (he) went out before them all. (It seems to me that them was added by the translators.) Both are limited by their context, a house in Capernaum at a specific time: And when he returned to Capernaum after some days, it was reported that he was at home. And many were gathered together, so that there was no more room, not even at the door.

So, should I assume that πάντας in John 12:32 was limited to all who heard Jesus at that particular moment in Jerusalem? That doesn’t feel right, and I’ve never heard anyone argue that point. My feelings and potentially poor scholarship aside, I want to look more closely at Jesus’ words (John 12:31-33 ESV):

Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself.” He said this to show by what kind of death he was going to die [Table].

Here is the mind of Christ. I do like to put this in a little more perspicuous form.

The Mind of Christ

Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth (He said this to show by what kind of death he was going to die), will draw all people (πάντας) to myself.”

That Jesus will draw πάντας to Himself is either the judgment of this world or something so intimately associated with the judgment of this world that it is one of the next things that came to his mind. Now I admit, my religious mind has had many other ideas about the judgment of this world. Most, if not all, of them can be summed up with some negation of Jesus’ saying I…will draw all…to myself: I will not draw all to Myself; I will draw not all to Myself; I will draw some to Myself but not all.

I will draw all to Myself, is such a shock to my religious mind that if it followed directly after, Now is the judgment of this world, this might have been a speculative essay about how and when a negative particle was removed from the Greek of John 12:32. It is entirely possible, perhaps even likely, that Jesus will say, Depart from me, you cursed, into the eternal fire prepared for the devil and his angels,26 to my religious mind.

I will draw all to Myself, does not follow Now is the judgment of this world. [N]ow will the ruler of this world be cast out, falls between them. So again, that Jesus will draw πάντας to Himself is either the means by which the ruler of this world [will] be cast out or something so intimately associated with the means by which the ruler of this world [will] be cast out that it is the very next thought that came to his mind. And again, I admit, my religious mind has had many other ideas about how the ruler of this world [will] be cast out.

Though my religious mind never recognized any connection between now will the ruler of this world be cast out and I...will draw all…to myself, once I hear it from the mind of Christ it is difficult to conceive of any better way to cast out the ruler of this world than to plunder all of his possessions, rather than some or a few of them. And that little taste of freedom from the domination of my religious mind serves as a bridge back to Now is the judgment of this world.

Suddenly, that Jesus will draw πάντας to Himself, that He will cause all to be born again (ἄνωθεν; NET: from above) by his own indwelling Holy Spirit sounds like the most scathing judgment of this world I could ever imagine. And this thought battles mightily against my religious mind’s tendency to demand that infinite mercy and infinite judgment be two entirely different things.

The irony here is that the carnal or fleshly mind hears the judgment in Jesus’ saying, You must be born again,27 and rejects it as hate speech. So, the carnal/fleshly mind rejects the mercy in Jesus’ judgment while my religious mind rejects the judgment in Jesus’ mercy, his promise to draw all to Himself.

In the Introduction to this blog I speculated that “the religious mind may be nothing more than a subspecies of the carnal mind (KJV) or the outlook of the flesh (NET).” Here they seem opposed to one another. What binds them together, however, and betrays their common origin is their design by the ruler of this world to keep us from abiding in Christ and to keep his words from abiding in us. Both are evidence of the ruler of this world’s domination over our hearts and minds.

It is perfectly just that Jesus say, Depart from me, you cursed, into the eternal fire prepared for the devil and his angels,28 to my religious mind. Only the mind of Christ endures. Paul wrote (1 Corinthians 2:6-16 ESV):

Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory. None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory. But, as it is written,

“What no eye has seen, nor ear heard,
nor the heart of man imagined,
what God has prepared for those who love him”—29

these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. For who knows a person’s thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God [Table]. Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual [Table].

The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. The spiritual person judges all things,30 but is himself to be judged by no one. “For who has understood the mind of the Lord so as to instruct him?” But we have the mind of Christ.

To the extent that Christianity is a product of the religious mind, it is idolatry serving neither Christ nor those who would abide in Him.

According to a note (26) in the NET Matthew quoted from Hosea 11:1. The table below compares the relevant portions of the Greek of Matthew 2:15b to Hosea 11:1b in the Septuagint.

Matthew 2:15b (NET Parallel Greek)

Hosea 11:1b (Septuagint BLB) Table

Hosea 11:1b (Septuagint Elpenor)
ἐξ Ἀιγύπτου ἐκάλεσα τὸν υἱόν μου ἐξ Αἰγύπτου μετεκάλεσα τὰ τέκνα αὐτοῦ ἐξ Αἰγύπτου μετεκάλεσα τὰ τέκνα αὐτοῦ

Matthew 2:15b (NET)

Hosea 11:1b (NETS)

Hosea 11:1b (English Elpenor)
I called my Son out of Egypt. out of Egypt I recalled his children out of Egypt have I called his children

It appears that Matthew made his own translation from Hebrew rather than quoting the Septuagint directly.

According to a note (12) in the NET Paul quoted from Isaiah 40:13. The table below compares the Greek of 1 Corinthians 2:16a to Isaiah 40:13 in the Septuagint.

1 Corinthians 2:16a (NET Parallel Greek)

Isaiah 40:13 (Septuagint BLB) Table

Isaiah 40:13 (Septuagint Elpenor)
τίς γὰρ ἔγνω νοῦν κυρίου, ὃς συμβιβάσει αὐτόν τίς ἔγνω νοῦν κυρίου καὶ τίς αὐτοῦ σύμβουλος ἐγένετο ὃς συμβιβᾷ αὐτόν τίς ἔγνω νοῦν Κυρίου, καὶ τίς αὐτοῦ σύμβουλος ἐγένετο, ὃς συμβιβᾷ αὐτόν

1 Corinthians 2:16a (NET)

Isaiah 40:13 (NETS)

Isaiah 40:13 (English Elpenor)
For who has known the mind of the Lord, so as to advise him? Who has known the mind of the Lord, and who has been his counselor to instruct him? Who has known the mind of the Lord? and who has been his counsellor, to instruct him?

The tables mentioned above follow.

Occurrences of πάντας in Matthew
Reference NET Parallel Greek ESV
Matthew 2:4 πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ all the chief priests and scribes of the people

This was further limited by:
(v. 1) παρεγένοντο εἰς Ἱεροσόλυμα (v. 1) [they] came to Jerusalem
Matthew 2:16 πάντας τοὺς παῖδας τοὺς ἐν Βηθλέεμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς ἀπὸ διετοῦς καὶ κατωτέρω all the male children in Bethlehem and in all that region who were two years old or under
Matthew 4:24 πάντας τοὺς κακῶς ἔχοντας ποικίλαις νόσοις καὶ βασάνοις συνεχομένους [καὶ] δαιμονιζομένους καὶ σεληνιαζομένους καὶ παραλυτικούς all the sick, those afflicted with various diseases and pains, those oppressed by demons, those having seizures, and paralytics

This was further limited by:
ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν Συρίαν his fame spread throughout all Syria
Matthew 8:16 πάντας τοὺς κακῶς ἔχοντας all who were sick

This was further limited by:
προσήνεγκαν αὐτῷ (v. 14) εἰς τὴν οἰκίαν Πέτρου they brought to him (v. 14) [into] Peter’s house
Matthew 12:15 ἠκολούθησαν αὐτῷ [ὄχλοι] πολλοί, καὶ ἐθεράπευσεν αὐτοὺς πάντας many followed him, and he healed them all
Matthew 14:35 προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας they…brought to him all who were sick

This was further limited by:
(v. 34) ἦλθον ἐπὶ τὴν γῆν εἰς Γεννησαρέτ (v. 35) ἀπέστειλαν εἰς ὅλην τὴν περίχωρον (v. 34) they came to land at Gennesaret (v. 35) they sent around to all that region
Matthew 21:12 ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ [he] drove out all who sold and bought in the temple

This was further limited by:
(v. 10) εἰσελθόντος αὐτοῦ εἰς Ἱεροσόλυμα (v. 10) he entered Jerusalem
Matthew 22:10 συνήγαγον πάντας οὓς εὗρον [they] gathered all whom they found

This was further limited by:
(v. 9) πορεύεσθε οὖν ἐπὶ τὰς διεξόδους τῶν ὁδῶν (v. 9) Go therefore to the main roads
Matthew 26:1 πάντας τοὺς λόγους τούτους all these sayings

This was further limited by (Matthew 24:3-25:46):
(v. 24:3) Καθημένου δὲ αὐτοῦ ἐπὶ τοῦ ὄρους τῶν ἐλαιῶν As he sat on the Mount of Olives

Occurrences of πάντας in Mark
Reference NET Parallel Greek ESV
Mark 1:32 ἔφερον πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζομένους they brought to him all who were sick or oppressed by demons

This was further limited by:
(v. 29) ἦλθον εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου (v. 21) εἰσπορεύονται εἰς Καφαρναούμ (v. 29) he…entered the house of Simon and Andrew (v. 21) they went into Capernaum
Mark 2:12 ἐξίστασθαι πάντας they were all amazed

This was limited by:
(v. 1a) εἰσελθὼν πάλιν εἰς Καφαρναοὺμ (v. 1b) ἐν οἴκῳ ἐστίν (v. 1a) he returned to Capernaum (v. 1b) he was at home
Mark 5:40 ἐκβαλὼν πάντας παραλαμβάνει he put them all outside

This was limited by:
κατεγέλων αὐτοῦ (v. 38) ἔρχονται εἰς τὸν οἶκον τοῦ ἀρχισυναγώγου they laughed at him (v. 38) They came to the house of the ruler of the synagogue
Mark 6:39 ἐπέταξεν αὐτοῖς |ἀνακλῖναι| πάντας συμπόσια συμπόσια ἐπὶ τῷ χλωρῷ χόρτῳ he commanded them all to sit down in groups on the green grass

This was limited by:
(v. 32) ἀπῆλθον…εἰς ἔρημον τόπον (v. 33) πεζῇ ἀπὸ πασῶν τῶν πόλεων (v. 32) they went away…to a desolate place (v. 33) they ran there on foot from all the towns

Tables comparing Hosea 11:1; Exodus 34:6; 34:7 and Isaiah 40:13 in the Tanakh, KJV and NET, and comparing Hosea 11:1; Exodus 34:6; 34:7 and Isaiah 40:13 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Matthew 2:16; 21:12; Mark 2:1, 2; 2:4, 5; 2:11, 12 and 1 Corinthians 2:15 in the NET and KJV follow.

Hosea 11:1 (Tanakh)

Hosea 11:1 (KJV)

Hosea 11:1 (NET)
When Israel was a child, then I loved him, and called my son out of Egypt. When Israel was a child, then I loved him, and called my son out of Egypt. “When Israel was a young man, I loved him like a son, and I summoned my son out of Egypt.

Hosea 11:1 (Septuagint BLB)

Hosea 11:1 (Septuagint Elpenor)
(10:15b) ὄρθρου ἀπερρίφησαν ἀπερρίφη βασιλεὺς Ισραηλ (11:1) διότι νήπιος Ισραηλ καὶ ἐγὼ ἠγάπησα αὐτὸν καὶ ἐξ Αἰγύπτου μετεκάλεσα τὰ τέκνα αὐτοῦ ΟΡΘΡΟΥ ἀπερρίφησαν, ἀπερρίφη βασιλεὺς ᾿Ισραήλ· ὅτι νήπιος ᾿Ισραήλ, καὶ ἐγὼ ἠγάπησα αὐτὸν καὶ ἐξ Αἰγύπτου μετεκάλεσα τὰ τέκνα αὐτοῦ

Hosea 11:1 (NETS)

Hosea 11:1 (English Elpenor)
At dawn they were cast out; Israel’s king was cast out. For Israel was an infant, and I loved him, and out of Egypt I recalled his children. Early in the morning were they cast off, the king of Israel has been cast off: for Israel is a child, and I loved him, and out of Egypt have I called his children.

Exodus 34:6 (Tanakh)

Exodus 34:6 (KJV)

Exodus 34:6 (NET)
And HaShem passed by before him, and proclaimed: ‘The HaShem, HaShem, G-d, merciful and gracious, long-suffering, and abundant in goodness and truth; And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, The Lord passed by before him and proclaimed: “The Lord, the Lord, the compassionate and gracious God, slow to anger, and abounding in loyal love and faithfulness,

Exodus 34:6 (Septuagint BLB)

Exodus 34:6 (Septuagint Elpenor)
καὶ παρῆλθεν κύριος πρὸ προσώπου αὐτοῦ καὶ ἐκάλεσεν κύριος ὁ θεὸς οἰκτίρμων καὶ ἐλεήμων μακρόθυμος καὶ πολυέλεος καὶ ἀληθινὸς καὶ παρῆλθε Κύριος πρὸ προσώπου αὐτοῦ καὶ ἐκάλεσε· Κύριος ὁ Θεὸς οἰκτίρμων καὶ ἐλεήμων, μακρόθυμος καὶ πολυέλεος καὶ ἀληθινός

Exodus 34:6 (NETS)

Exodus 34:6 (English Elpenor)
And the Lord passed by before his face, and he called, “The Lord, the Lord God is compassionate and merciful, patient and very merciful and truthful And the Lord passed by before his face, and proclaimed, The Lord God, pitiful and merciful, longsuffering and very compassionate, and true,

Exodus 34:7 (Tanakh)

Exodus 34:7 (KJV)

Exodus 34:7 (NET)
keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’ Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. keeping loyal love for thousands, forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression of fathers by dealing with children and children’s children, to the third and fourth generation.”

Exodus 34:7 (Septuagint BLB)

Exodus 34:7 (Septuagint Elpenor)
καὶ δικαιοσύνην διατηρῶν καὶ ποιῶν ἔλεος εἰς χιλιάδας ἀφαιρῶν ἀνομίας καὶ ἀδικίας καὶ ἁμαρτίας καὶ οὐ καθαριεῗ τὸν ἔνοχον ἐπάγων ἀνομίας πατέρων ἐπὶ τέκνα καὶ ἐπὶ τέκνα τέκνων ἐπὶ τρίτην καὶ τετάρτην γενεάν καὶ δικαιοσύνην διατηρῶν καὶ ἔλεος εἰς χιλιάδας, ἀφαιρῶν ἀνομίας καὶ ἀδικίας καὶ ἁμαρτίας, καὶ οὐ καθαριεῖ τὸν ἔνοχον, ἐπάγων ἀνομίας πατέρων ἐπὶ τέκνα καὶ ἐπὶ τέκνα τέκνων, ἐπὶ τρίτην καὶ τετάρτην γενεάν

Exodus 34:7 (NETS)

Exodus 34:7 (English Elpenor)
and preserving righteousness and doing mercy for thousands, taking away acts of lawlessness and of injustice and sins, and he will not acquit the guilty person, bringing lawless acts of fathers upon children and upon children of children, upon the third and fourth generation.” and keeping justice and mercy for thousands, taking away iniquity, and unrighteousness, and sins; and he will not clear the guilty; bringing the iniquity of the fathers upon the children, and to the children’s children, to the third and fourth generation.

Isaiah 40:13 (Tanakh)

Isaiah 40:13 (KJV)

Isaiah 40:13 (NET)
Who hath directed the Spirit of the LORD, or being his counsellor hath taught him? Who hath directed the Spirit of the LORD, or being his counsellor hath taught him? Who comprehends the mind of the Lord, or gives him instruction as his counselor?

Isaiah 40:13 (Septuagint BLB)

Isaiah 40:13 (Septuagint Elpenor)
τίς ἔγνω νοῦν κυρίου καὶ τίς αὐτοῦ σύμβουλος ἐγένετο ὃς συμβιβᾷ αὐτόν τίς ἔγνω νοῦν Κυρίου, καὶ τίς αὐτοῦ σύμβουλος ἐγένετο, ὃς συμβιβᾷ αὐτόν

Isaiah 40:13 (NETS)

Isaiah 40:13 (English Elpenor)
Who has known the mind of the Lord, and who has been his counselor to instruct him? Who has known the mind of the Lord? and who has been his counsellor, to instruct him?

Matthew 2:16 (NET)

Matthew 2:16 (KJV)
When Herod saw that he had been tricked by the wise men, he became enraged. He sent men to kill all the children in Bethlehem and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men. Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men.

Matthew 2:16 (NET Parallel Greek)

Matthew 2:16 (Stephanus Textus Receptus)

Matthew 2:16 (Byzantine Majority Text)
Τότε Ἡρῴδης ἰδὼν ὅτι ἐνεπαίχθη ὑπὸ τῶν μάγων ἐθυμώθη λίαν, καὶ ἀποστείλας ἀνεῖλεν πάντας τοὺς παῖδας τοὺς ἐν Βηθλέεμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς ἀπὸ διετοῦς καὶ κατωτέρω, κατὰ τὸν χρόνον ὃν ἠκρίβωσεν παρὰ τῶν μάγων τοτε ηρωδης ιδων οτι ενεπαιχθη υπο των μαγων εθυμωθη λιαν και αποστειλας ανειλεν παντας τους παιδας τους εν βηθλεεμ και εν πασιν τοις οριοις αυτης απο διετους και κατωτερω κατα τον χρονον ον ηκριβωσεν παρα των μαγων τοτε ηρωδης ιδων οτι ενεπαιχθη υπο των μαγων εθυμωθη λιαν και αποστειλας ανειλεν παντας τους παιδας τους εν βηθλεεμ και εν πασιν τοις οριοις αυτης απο διετους και κατωτερω κατα τον χρονον ον ηκριβωσεν παρα των μαγων

Matthew 21:12 (NET)

Matthew 21:12 (KJV)
Then Jesus entered the temple area and drove out all those who were selling and buying in the temple courts and turned over the tables of the money changers and the chairs of those selling doves. And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,

Matthew 21:12 (NET Parallel Greek)

Matthew 21:12 (Stephanus Textus Receptus)

Matthew 21:12 (Byzantine Majority Text)
Καὶ εἰσῆλθεν Ἰησοῦς εἰς τὸ ἱερὸν καὶ ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεψεν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστεράς και εισηλθεν ο ιησους εις το ιερον του θεου και εξεβαλεν παντας τους πωλουντας και αγοραζοντας εν τω ιερω και τας τραπεζας των κολλυβιστων κατεστρεψεν και τας καθεδρας των πωλουντων τας περιστερας και εισηλθεν ο ιησους εις το ιερον του θεου και εξεβαλεν παντας τους πωλουντας και αγοραζοντας εν τω ιερω και τας τραπεζας των κολλυβιστων κατεστρεψεν και τας καθεδρας των πωλουντων τας περιστερας

Mark 2:1, 2 (NET)

Mark 2:1, 2 (KJV)
Now after some days, when he returned to Capernaum, the news spread that he was at home. And again he entered into Capernaum after some days; and it was noised that he was in the house.

Mark 2:1 (NET Parallel Greek)

Mark 2:1 (Stephanus Textus Receptus)

Mark 2:1 (Byzantine Majority Text)
Καὶ εἰσελθὼν πάλιν εἰς Καφαρναοὺμ δι᾿ ἡμερῶν ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν και παλιν εισηλθεν εις καπερναουμ δι ημερων και ηκουσθη οτι εις οικον εστιν και εισηλθεν παλιν εις καπερναουμ δι ημερων και ηκουσθη οτι εις οικον εστιν
So many gathered that there was no longer any room, not even by the door, and he preached the word to them. And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them.

Mark 2:2 (NET Parallel Greek)

Mark 2:2 (Stephanus Textus Receptus)

Mark 2:2 (Byzantine Majority Text)
καὶ συνήχθησαν πολλοὶ ὥστε μηκέτι χωρεῖν μηδὲ τὰ πρὸς τὴν θύραν, καὶ ἐλάλει αὐτοῖς τὸν λόγον και ευθεως συνηχθησαν πολλοι ωστε μηκετι χωρειν μηδε τα προς την θυραν και ελαλει αυτοις τον λογον και ευθεως συνηχθησαν πολλοι ωστε μηκετι χωρειν μηδε τα προς την θυραν και ελαλει αυτοις τον λογον

Mark 2:4, 5 (NET)

Mark 2:4, 5 (KJV)
When they were not able to bring him in because of the crowd, they removed the roof above Jesus. Then, after tearing it out, they lowered the stretcher the paralytic was lying on. And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.

Mark 2:4 (NET Parallel Greek)

Mark 2:4 (Stephanus Textus Receptus)

Mark 2:4 (Byzantine Majority Text)
καὶ μὴ δυνάμενοι προσενέγκαι αὐτῷ διὰ τὸν ὄχλον ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες χαλῶσι τὸν κράβαττον ὅπου ὁ παραλυτικὸς κατέκειτο και μη δυναμενοι προσεγγισαι αυτω δια τον οχλον απεστεγασαν την στεγην οπου ην και εξορυξαντες χαλωσιν τον κραββατον εφ ω ο παραλυτικος κατεκειτο και μη δυναμενοι προσεγγισαι αυτω δια τον οχλον απεστεγασαν την στεγην οπου ην και εξορυξαντες χαλωσιν τον κραββατον εφ ω ο παραλυτικος κατεκειτο
When Jesus saw their faith, he said to the paralytic, “Son, your sins are forgiven.” When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.

Mark 2:5 (NET Parallel Greek)

Mark 2:5 (Stephanus Textus Receptus)

Mark 2:5 (Byzantine Majority Text)
καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν λέγει τῷ παραλυτικῷ· τέκνον, ἀφίενται σου αἱ ἁμαρτίαι ιδων δε ο ιησους την πιστιν αυτων λεγει τω παραλυτικω τεκνον αφεωνται σοι αι αμαρτιαι σου ιδων δε ο ιησους την πιστιν αυτων λεγει τω παραλυτικω τεκνον αφεωνται σοι αι αμαρτιαι σου

Mark 2:11, 12 (NET)

Mark 2:11, 12 (KJV)
“I tell you, stand up, take your stretcher, and go home.” I say unto thee, Arise, and take up thy bed, and go thy way into thine house.

Mark 2:11 (NET Parallel Greek)

Mark 2:11 (Stephanus Textus Receptus)

Mark 2:11 (Byzantine Majority Text)
σοὶ λέγω, ἔγειρε ἆρον τὸν κράβαττον σου καὶ ὕπαγε εἰς τὸν οἶκον σου σοι λεγω εγειραι και αρον τον κραββατον σου και υπαγε εις τον οικον σου σοι λεγω εγειραι και αρον τον κραββατον σου και υπαγε εις τον οικον σου
And immediately the man stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!” And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.

Mark 2:12 (NET Parallel Greek)

Mark 2:12 (Stephanus Textus Receptus)

Mark 2:12 (Byzantine Majority Text)
καὶ ἠγέρθη καὶ εὐθὺς ἄρας τὸν κράβαττον ἐξῆλθεν ἔμπροσθεν πάντων, ὥστε ἐξίστασθαι πάντας καὶ δοξάζειν τὸν θεὸν |λέγοντας| ὅτι οὕτως οὐδέποτε εἴδομεν και ηγερθη ευθεως και αρας τον κραββατον εξηλθεν εναντιον παντων ωστε εξιστασθαι παντας και δοξαζειν τον θεον λεγοντας οτι ουδεποτε ουτως ειδομεν και ηγερθη ευθεως και αρας τον κραββατον εξηλθεν εναντιον παντων ωστε εξιστασθαι παντας και δοξαζειν τον θεον λεγοντας οτι ουδεποτε ουτως ειδομεν

1 Corinthians 2:15 (NET)

1 Corinthians 2:15 (KJV)
The one who is spiritual discerns all things, yet he himself is understood by no one. But he that is spiritual judgeth all things, yet he himself is judged of no man.

1 Corinthians 2:15 (NET Parallel Greek)

1 Corinthians 2:15 (Stephanus Textus Receptus)

1 Corinthians 2:15 (Byzantine Majority Text)
ὁ δὲ πνευματικὸς ἀνακρίνει [τὰ] πάντα, αὐτὸς δὲ ὑπ᾿ οὐδενὸς ἀνακρίνεται ο δε πνευματικος ανακρινει μεν παντα αυτος δε υπ ουδενος ανακρινεται ο δε πνευματικος ανακρινει μεν παντα αυτος δε υπ ουδενος ανακρινεται

1 John 12:32 (ESV)

2 Possibly: “Edward D. Andrews (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored ninety-five books. Andrews is the Chief Translator of the Updated American Standard Version (UASV).”

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

6 The Stephanus Textus Receptus and Byzantine Majority Text had του θεου (KJV: of God) following temple. The NET parallel Greek text and NA28 did not.

7 Matthew 21:10 (ESV)

8 John 12:32 (ESV)

13 The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και joining these clauses. The NET parallel Greek text and NA28 did not.

14 The NET parallel Greek text and NA28 had the verb οἴκῳ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the noun οικον (KJV: in the house).

15 The Stephanus Textus Receptus and Byzantine Majority Text had the adverb ευθεως (KJV: straightway) here. The NET parallel Greek text and NA28 did not.

18 In the NET parallel Greek text and NA28 stretcher (KJV: bed) was spelled κράβαττον, and κραββατον in the Stephanus Textus Receptus and Byzantine Majority Text.

19 The NET parallel Greek text and NA28 had ὅπου here, where the Stephanus Textus Receptus and Byzantine Majority Text had εφ ω (KJV: wherein).

22 In the NET parallel Greek text and NA28 stretcher (KJV: bed) was spelled κράβαττον, and κραββατον in the Stephanus Textus Receptus and Byzantine Majority Text.

24 In the NET parallel Greek text and NA28 stretcher (KJV: bed) was spelled κράβαττον, and κραββατον in the Stephanus Textus Receptus and Byzantine Majority Text.

26 Matthew 25:41b (ESV)

27 John 3:7b (ESV)

28 Matthew 25:41b (ESV)

29 See Table

30 The NET parallel Greek text and NA28 had the article τὰ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεν (not translated in the KJV).

Christianity, Part 2

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I concluded the first essay in this series with the clause, “So here I must decide.” That’s true in the sense that faith is an ongoing choice. It is misleading if the reader assumes that choice is to be made by the puny power of my rational mind.

By the time I can stare down my Christianity and say, Whether it is right in the sight of God to listen to you rather than to God, you must judge,1 the initial choice has already been made. [F]or it is God who works in you, both to will and to work for his good pleasure,2 is how Paul described it. Led by the Holy Spirit, continuously bathed from the inside out in Jesus’ own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control, the choice to trust Him becomes a relatively simple matter of not resisting Him.

That the initial choice was made in a non-rational way, however, doesn’t make that choice itself irrational. There are good reasons for making that choice. In real time, however, those reasons have come more like rationalizations after the choice was made rather than preceding and causing the choice. Those reasons do help, however, to sustain that choice on a day-to-day basis.

And I, when I am lifted up from the earth, will draw all people to myself,3 Jesus said. I will draw is not particularly tricky. It was ἑλκύσω (a form of ἑλκύω) in Greek, a first person indicative verb in the future tense. “The indicative mood is a statement of fact or an actual occurrence from the writer’s or speaker’s perspective.”4 In other words, as Jesus says this He believes that He will draw all to Himself.

This is quite powerful as reasons go. Any rational argument against it must explain: 1) how Jesus was wrong and 2) when He changed his mind. My religious mind might imagine any number of scenarios from its own experiences and feelings, but for the mind of Christ this is a very high bar, practically insurmountable.

If Jesus were to ask me, “Why did you believe that I would draw all to myself?” my account is simple and direct: That is what you said. If He asked why I believed that He would fail to draw all to Himself, things become more complicated.

When I believed that Jesus would fail to draw all to Himself, I didn’t put it in those words. At that time I didn’t think about giving an account to Jesus but if I had it would have gone something like this:

I didn’t believe that you would fail. I believed that you would do everything in your power but salvation depends ultimately on the individual believer.

Jesus’ next question is obvious: “Why did you believe that All authority in heaven and on earth has [not] been given to me”?5

This was the authority on which Jesus’ command to disciple all nations is based. And his saying that No one can come to me unless the Father who sent me draws him6 refutes the idea that people choose Christ apart from being drawn by God. The people-must-save-themselves-through-their-own-faith version of Christianity is weakened by the flesh much like the law. It is not what God has done…By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.7

If I take Jesus at his word and assume that He draws all to Himself before anyone is sent into the eternal fire prepared for the devil and his angels8…and that is an assumption. I don’t see any way to limit Jesus to this moment but I’m intrigued by the possibilities of this moment…then I can believe that all gathered before his glorious throne have been drawn to Him and like Paul [they themselves] serve the law of God with [their minds] but with [their] flesh [they] serve the law of sin.9

So from where do the cursed come? Who are those to whom Jesus says, Depart from me…into the eternal fire prepared for the devil and his angels10? [H]e will separate people (literally: themselves) one from another11 must be very different than I imagined when I imagined that the righteous and the wicked were different, already separate, people.

I myself serve the law of God with my mind, but with my flesh I serve the law of sin12 was a compromise Paul also described with the words: when I want to do right, evil lies close at hand. For I delight in the law of God, in my inner being, but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members [Table]. Wretched man that I am! Who will deliver me from this body of death?13

I myself serve the law of God with my mind, but with my flesh I serve the law of sin was acceptable to Paul as a compromise in the hope that God would deliver him through Jesus Christ: Thanks be to God through Jesus Christ our Lord!14 If those standing before Jesus’ glorious throne are about to experience that deliverance, I get a different image of that day when, according to [Paul’s] gospel (i.e., good news), God judges the secrets of men by Christ Jesus.15

The cursed standing to Jesus’ left are not like the evil (πονηροί, a form of πονηρός). You brood of vipers! Jesus said to religious leaders. How can you speak good, when you are evil (πονηροί)?16

After I got over thinking that Jesus was simply rude and abusive, I bypassed thinking He was ignorant seeking information, but I rested for a while on the idea that He was constantly perplexed by human nature. Now, however, I assume He asked a legitimate question, inviting the Pharisees to think deeply about how they spoke anything good.

I relate to that from my own experience with None is righteous.17 The moment I accepted that premise as true, my arguments against it became prima facie evidence that Jesus was in fact drawing me to Himself. If no one seeks for God18 is true, and I was seeking for God, then the source of my seeking was something other than my unrighteousness self.

Jesus said (Matthew 7:9-11 ESV):

Or which one of you, if his son asks19 him for bread, will give him a stone? Or if20 he asks21 for a fish, will give him a serpent? If you then, who are evil (πονηροί), know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!

It fits then that the cursed standing on Jesus’ left are the distilled sin condemned in the human flesh of those on his right. This distilled sin condemned in human flesh never gave food to the hungry, drink to the thirsty, welcome to a stranger, clothing to the naked, nor the time of day to those who were sick or in prison, things the evil (πονηροί) do often for people they care about.

As this distilled sin condemned in human flesh stares at the glorified Christ, looking much like when He was transfigured before [Peter, James and John], his face shone like the sun, and his clothes became22 white as light,23 I can almost hear them sneer, when did we see you?24

Peter said to Jesus [at Jesus’ transfiguration], “Rabbi, it is good that we are here. Let us make three tents, one for you and one for Moses25 and one for Elijah.” For he did not know what to say,26 for they were27 terrified.28 The righteous on Jesus’ right don’t seem terrified necessarily, just disoriented. None seems to recall this moment from Scripture. They, too, question when they have ever done anything for anyone like their glorified Lord.

My sheep hear my voice, Jesus said, and I know them, and they follow me [Table]. I give them eternal life, and they will never perish, and no one will snatch them out of my hand.29 Though I called the cursed, “the distilled sin condemned in…human flesh,” it seems more likely that it is the righteous led by the Holy Spirit who heed his command to go30 out from their midst, and be separate from them, says the Lord, and touch no unclean thing; then I will welcome you, and I will be a father to you, and you shall be sons and daughters to me, says the Lord Almighty.31

In his sermon on the mount Jesus said (Matthew 7:21-23 ESV):

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.32 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ [Table] And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’”

Now I would understand these many as the distilled sin condemned in the flesh of Christians standing on Jesus’ left. This is not to say that there is no corresponding many who heard his command to go out from their midst, and be separate from them standing on Jesus’ right, just that in this passage we are hearing the arguments of the distilled sin that was condemned in their flesh. It boasts in the work of God as if it were its own. It supposes that it should be rewarded along with the new creation it plagued for a lifetime.

One of the wonderful possibilities of this moment is that I won’t see my doppelganger. The glorified Lord separates us one from the other, like trying to see something on the other side of the sun. But it is sobering to consider: Who will I be at that moment?

Will I myself be the righteous new creation on Jesus’ right, marveling at my glorious Lord, wondering what I ever could have done for Him? Or will I identify more with the distilled sin condemned in my flesh, arguing that He should reward me for all the wonderful things that I have done for Him?

When I was barely escaping from a life of atheism, sex, drugs and rock n’ roll, Paul’s words kept me from despair (Romans 7:13-20 ESV):

Did [the law] which is good, then, bring death to me? By no means! It was sin, producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure [Table]. For we know that the law is spiritual, but I am of the flesh, sold under sin [Table]. For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree with the law, that it is good. So now it is no longer I who do it, but sin that dwells within me [Table]. For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. For I do not do the good I want, but the evil I do not want is what I keep on doing. Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me [Table].

The more I believed Paul’s saying, walk by the Spirit, and you will not gratify the desires of the flesh,33 the more I began to see God the Father, God the Son and God the Holy Spirit as the good in my life, and the more I began to view me myself as the evil. My Pastor warned me about thinking and speaking like this (which should not be taken to imply that he would endorse all I’ve written here). I thought I understood what he was saying, even paid some lip service to it. Writing this essay has cast it in a new light and reminded me of an incident with my son.

I walked through the living room one afternoon as he played a video game. He was driving a car, racing away from the police. As I walked out of the room I said, “You’re never going to drive one of my cars.” He stopped playing and hurried to catch up to me to ask, why. “You’re training yourself to hit the accelerator when you hear a siren rather than the brakes.” The next time I noticed him playing that video game, he had turned off the siren and the police chase, and simply played it as a road race game. He turned out to be a very good driver.

I certainly don’t want to train myself to identify with the distilled sin condemned in my flesh. Part of my prayer for all is to ask that “we know by faith your love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control springing up within us to eternal life from your Holy Spirit.” I’ve changed “your Holy Spirit” to “our Holy Spirit,” not to claim any credit for myself but to take ownership of all that I have been given in Christ.

According to a note (26) in the NET Paul quoted from Isaiah 52:11. The table below compares the relevant portions of the Greek of 2 Corinthians 6:17 to Isaiah 52:11 in the Septuagint.

2 Corinthians 6:17a (NET Parallel Greek)

Isaiah 52:11b (Septuagint BLB) Table

Isaiah 52:11b (Septuagint Elpenor)
ἐξέλθατε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε ἐξέλθατε ἐκ μέσου αὐτῆς ἀφορίσθητε ἐξέλθετε ἐκ μέσου αὐτῆς, ἀφορίσθητε

2 Corinthians 6:17a (NET)

Isaiah 52:11b (NETS)

Isaiah 52:11b (English Elpenor)
come out from their midst, and be separate go out from the midst of it; be separated go ye out from the midst of her; separate yourselves

2 Corinthians 6:17b (NET Parallel Greek)

Isaiah 52:11a (Septuagint BLB)

Isaiah 52:11a (Septuagint Elpenor)
καὶ ἀκαθάρτου μὴ ἅπτεσθε καὶ ἀκαθάρτου μὴ ἅπτεσθε καὶ ἀκαθάρτου μὴ ἅπτεσθε

2 Corinthians 6:17b (NET)

Isaiah 52:11a (NETS)

Isaiah 52:11a (English Elpenor)
and touch no unclean thing and touch no unclean thing and touch not the unclean thing

According to a note (28) in the NET the last clause of 2 Corinthians 6:17 was a paraphrased quotation from Ezekiel 20:41. The table below compares the relevant portion of the Greek of 2 Corinthians 6:17 to Ezekiel 20:41 in the Septuagint.

2 Corinthians 6:17c (NET Parallel Greek)

Ezekiel 20:41b (Septuagint BLB) Table

Ezekiel 20:41b (Septuagint Elpenor)
εἰσδέξομαι ὑμᾶς προσδέξομαι ὑμᾶς προσδέξομαι ὑμᾶς

2 Corinthians 6:17c (NET)

Ezekiel 20:41b (NETS)

Ezekiel 20:41b (English Elpenor)
I will welcome you I will accept you I will accept you

According to a note (29) in the NET 2 Corinthians 6:18 was a paraphrased quotation of 2 Samuel 7:14 and Isaiah 43:6. The table below compares the Greek of 2 Corinthians 6:18 to 2 Samuel (Reigns, Kings) 7:14 in the Septuagint.

2 Corinthians 6:18a (NET Parallel Greek)

2 Samuel 7:14a (Septuagint BLB) Table

2 Kings 7:14a (Septuagint Elpenor)
καὶ ἔσομαι ὑμῖν εἰς πατέρα καὶ ὑμεῖς ἔσεσθε μοι εἰς υἱοὺς ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα καὶ αὐτὸς ἔσται μοι εἰς υἱόν ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν

2 Corinthians 6:18a (NET)

2 Reigns 7:14a (NETS)

2 Kings 7:14a (English Elpenor)
and I will be a father to you, and you will be my sons I will be a father to him, and he will be a son to me I will be to him a father, and he shall be to me a son

The table below compares the Greek of 2 Corinthians 6:18 to Isaiah 43:6 in the Septuagint.

2 Corinthians 6:18b (NET Parallel Greek)

Isaiah 43:6b (Septuagint BLB) Table

Isaiah 43:6b (Septuagint Elpenor)
καὶ ὑμεῖς ἔσεσθε μοι εἰς υἱοὺς καὶ θυγατέρας ἄγε τοὺς υἱούς μου ἀπὸ γῆς πόρρωθεν καὶ τὰς θυγατέρας μου ἀπ᾽ ἄκρων τῆς γῆς ἄγε τοὺς υἱούς μου ἀπὸ γῆς πόρρωθεν καὶ τὰς θυγατέρας μου ἀπ᾿ ἄκρων τῆς γῆς

2 Corinthians 6:18b (NET)

Isaiah 43:6b (NETS)

Isaiah 43:6b (English Elpenor)
and you will be my sons and daughters bring my sons from a land far away and my daughters from the ends of the earth bring my sons from the [land] afar off, and my daughters from the ends of the earth

Tables comparing Ezekiel 20:41; 2 Samuel 7:14 and Isaiah 43:6 in the Tanakh, KJV and NET, and comparing Ezekiel 20:41; 2 Samuel (Reigns, Kings) 7:14 and Isaiah 43:6 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Matthew 7:9, 10; 17:2; Mark 9:5, 6; 2 Corinthians 6:17 and Matthew 7:21 in the NET and KJV follow.

Ezekiel 20:41 (Tanakh)

Ezekiel 20:41 (KJV)

Ezekiel 20:41 (NET)
I will accept you with your sweet savour, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen. I will accept you with your sweet savour, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen. When I bring you out from the nations and gather you from the lands where you are scattered, I will accept you along with your soothing aroma. I will display my holiness among you in the sight of the nations.

Ezekiel 20:41 (Septuagint BLB)

Ezekiel 20:41 (Septuagint Elpenor)
ἐν ὀσμῇ εὐωδίας προσδέξομαι ὑμᾶς ἐν τῷ ἐξαγαγεῗν με ὑμᾶς ἐκ τῶν λαῶν καὶ εἰσδέχεσθαι ὑμᾶς ἐκ τῶν χωρῶν ἐν αἷς διεσκορπίσθητε ἐν αὐταῗς καὶ ἁγιασθήσομαι ἐν ὑμῗν κατ᾽ ὀφθαλμοὺς τῶν λαῶν ἐν ὀσμῇ εὐωδίας προσδέξομαι ὑμᾶς ἐν τῷ ἐξαγαγεῖν με ὑμᾶς ἐκ τῶν λαῶν καὶ εἰσδέχεσθαι ὑμᾶς ἐκ τῶν χωρῶν, ἐν αἷς διεσκορπίσθητε ἐν αὐταῖς, καὶ ἁγιασθήσομαι ἐν ὑμῖν κατ’ ὀφθαλμοὺς τῶν λαῶν

Ezekiel 20:41 (NETS)

Ezekiel 20:41 (English Elpenor)
In an odor of fragrance I will accept you, when I bring you out from the peoples and take you in from the countries, those in which you were scattered, and I will be hallowed among you in the eyes of the peoples. I will accept you with a sweet-smelling savour, when I bring you out from the nations, and take you out of the countries wherein ye have been dispersed; and I will be sanctified among you in the sight of the nations.

2 Samuel 7:14 (Tanakh)

2 Samuel 7:14 (KJV)

2 Samuel 7:14 (NET)
I will be to him for a father, and he shall be to Me for a son; if he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men; I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: I will become his father and he will become my son. When he sins, I will correct him with the rod of men and with wounds inflicted by human beings.

2 Samuel 7:14 (Septuagint BLB)

2 Kings 7:14 (Septuagint Elpenor)
ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα καὶ αὐτὸς ἔσται μοι εἰς υἱόν καὶ ἐὰν ἔλθῃ ἡ ἀδικία αὐτοῦ καὶ ἐλέγξω αὐτὸν ἐν ῥάβδῳ ἀνδρῶν καὶ ἐν ἁφαῗς υἱῶν ἀνθρώπων ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν· καὶ ἐὰν ἔλθῃ ἡ ἀδικία αὐτοῦ, καὶ ἐλέγξω αὐτὸν ἐν ράβδῳ ἀνδρῶν καὶ ἐν ἁφαῖς υἱῶν ἀνθρώπων

2 Reigns 7:14 (NETS)

2 Kings 7:14 (English Elpenor)
I will be a father to him, and he will be a son to me, and if his injustice comes, then I will punish him with a rod of men and with attacks of sons of men, I will be to him a father, and he shall be to me a son. And when he happens to transgress, then will I chasten him with the rod of men, and with the stripes of the sons of men.

Isaiah 43:6 (Tanakh)

Isaiah 43:6 (KJV)

Isaiah 43:6 (NET)
I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; I will say to the north, ‘Hand them over!’ and to the south, ‘Don’t hold any back!’ Bring my sons from distant lands, and my daughters from the remote regions of the earth,

Isaiah 43:6 (Septuagint BLB)

Isaiah 43:6 (Septuagint Elpenor)
ἐρῶ τῷ βορρᾷ ἄγε καὶ τῷ λιβί μὴ κώλυε ἄγε τοὺς υἱούς μου ἀπὸ γῆς πόρρωθεν καὶ τὰς θυγατέρας μου ἀπ᾽ ἄκρων τῆς γῆς ἐρῶ τῷ Βορρᾷ· ἄγε, καὶ τῷ Λιβί· μὴ κώλυε, ἄγε τοὺς υἱούς μου ἀπὸ γῆς πόρρωθεν καὶ τὰς θυγατέρας μου ἀπ᾿ ἄκρων τῆς γῆς

Isaiah 43:6 (NETS)

Isaiah 43:6 (English Elpenor)
I will say to the north, “Bring them,” and to the southwest, “Do not hinder; bring my sons from a land far away and my daughters from the ends of the earth– I will say to the north, Bring; and to the south, Keep not back; bring my sons from the [land] afar off, and my daughters from the ends of the earth;

Matthew 7:9, 10 (NET)

Matthew 7:9, 10 (KJV)
Is there anyone among you who, if his son asks for bread, will give him a stone? Or what man is there of you, whom if his son ask bread, will he give him a stone?

Matthew 7:9 (NET Parallel Greek)

Matthew 7:9 (Stephanus Textus Receptus)

Matthew 7:9 (Byzantine Majority Text)
ἢ τίς |ἐστιν| ἐξ ὑμῶν ἄνθρωπος, ὃν αἰτήσει ὁ υἱὸς αὐτοῦ ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ η τις εστιν εξ υμων ανθρωπος ον εαν αιτηση ο υιος αυτου αρτον μη λιθον επιδωσει αυτω η τις εστιν εξ υμων ανθρωπος ον εαν αιτηση ο υιος αυτου αρτον μη λιθον επιδωσει αυτω
Or if he asks for a fish, will give him a snake? Or if he ask a fish, will he give him a serpent?

Matthew 7:10 (NET Parallel Greek)

Matthew 7:10 (Stephanus Textus Receptus)

Matthew 7:10 (Byzantine Majority Text)
ἢ καὶ ἰχθὺν αἰτήσει, μὴ ὄφιν ἐπιδώσει αὐτῷ και εαν ιχθυν αιτηση μη οφιν επιδωσει αυτω και εαν ιχθυν αιτηση μη οφιν επιδωσει αυτω

Matthew 17:2 (NET)

Matthew 17:2 (KJV)
And he was transfigured before them. His face shone like the sun, and his clothes became white as light. And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.

Matthew 17:2 (NET Parallel Greek)

Matthew 17:2 (Stephanus Textus Receptus)

Matthew 17:2 (Byzantine Majority Text)
καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἔλαμψεν τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, τὰ δὲ ἱμάτια αὐτοῦ ἐγένετο λευκὰ ὡς τὸ φῶς και μετεμορφωθη εμπροσθεν αυτων και ελαμψεν το προσωπον αυτου ως ο ηλιος τα δε ιματια αυτου εγενετο λευκα ως το φως και μετεμορφωθη εμπροσθεν αυτων και ελαμψεν το προσωπον αυτου ως ο ηλιος τα δε ιματια αυτου εγενοντο λευκα ως το φως

Mark 9:5, 6 (NET)

Mark 9:5, 6 (KJV)
So Peter said to Jesus, “Rabbi, it is good for us to be here. Let us make three shelters—one for you, one for Moses, and one for Elijah.” And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

Mark 9:5 (NET Parallel Greek)

Mark 9:5 (Stephanus Textus Receptus)

Mark 9:5 (Byzantine Majority Text)
καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ· ραββί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωϋσεῖ μίαν καὶ Ἠλίᾳ μίαν και αποκριθεις ο πετρος λεγει τω ιησου ραββι καλον εστιν ημας ωδε ειναι και ποιησωμεν σκηνας τρεις σοι μιαν και μωσει μιαν και ηλια μιαν και αποκριθεις ο πετρος λεγει τω ιησου ραββι καλον εστιν ημας ωδε ειναι και ποιησωμεν σκηνας τρεις σοι μιαν και μωσει μιαν και ηλια μιαν
(For they were afraid, and he did not know what to say.) For he wist not what to say; for they were sore afraid.

Mark 9:6 (NET Parallel Greek)

Mark 9:6 (Stephanus Textus Receptus)

Mark 9:6 (Byzantine Majority Text)
οὐ γὰρ ᾔδει τί ἀποκριθῇ, ἔκφοβοι γὰρ ἐγένοντο ου γαρ ηδει τι λαληση ησαν γαρ εκφοβοι ου γαρ ηδει τι λαλησει ησαν γαρ εκφοβοι

2 Corinthians 6:17 (NET)

2 Corinthians 6:17 (KJV)
Therefore “come out from their midst, and be separate,” says the Lord, “and touch no unclean thing, and I will welcome you, Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,

2 Corinthians 6:17 (NET Parallel Greek)

2 Corinthians 6:17 (Stephanus Textus Receptus)

2 Corinthians 6:17 (Byzantine Majority Text)
διὸ ἐξέλθατε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε, λέγει κύριος, καὶ ἀκαθάρτου μὴ ἅπτεσθε· καγὼ εἰσδέξομαι ὑμᾶς διο εξελθετε εκ μεσου αυτων και αφορισθητε λεγει κυριος και ακαθαρτου μη απτεσθε καγω εισδεξομαι υμας διο εξελθετε εκ μεσου αυτων και αφορισθητε λεγει κυριος και ακαθαρτου μη απτεσθε καγω εισδεξομαι υμας

Matthew 7:21 (NET)

Matthew 7:21 (KJV)
“Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven—only the one who does the will of my Father in heaven. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

Matthew 7:21 (NET Parallel Greek)

Matthew 7:21 (Stephanus Textus Receptus)

Matthew 7:21 (Byzantine Majority Text)
Οὐ πᾶς ὁ λέγων μοι· κύριε κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλ᾿ ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς ου πας ο λεγων μοι κυριε κυριε εισελευσεται εις την βασιλειαν των ουρανων αλλ ο ποιων το θελημα του πατρος μου του εν ουρανοις ου πας ο λεγων μοι κυριε κυριε εισελευσεται εις την βασιλειαν των ουρανων αλλ ο ποιων το θελημα του πατρος μου του εν ουρανοις

1 Acts 4:19 (ESV)

2 Philippians 2:13 (ESV) Table

3 John 12:32 (ESV)

5 Matthew 28:18 (ESV) Table

6 John 6:44a (ESV) Table

7 Romans 8:3, 4 (ESV)

8 Matthew 25:41b (ESV)

9 Romans 7:25b (ESV) Table

10 Matthew 25:41a (ESV)

11 Matthew 25:32b (ESV) Table

12 Romans 7:25b (ESV)

13 Romans 7:21b-24 (ESV)

14 Romans 7:25a (ESV) Table

15 Romans 2:16 (ESV)

16 Matthew 12:34 (ESV)

17 Romans 3:10b (ESV)

18 Romans 3:11b (ESV)

22 The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the singular ἐγένετο here, where the Byzantine Majority Text had the plural εγενοντο.

23 Matthew 17:2 (ESV)

24 Matthew 25:44b (ESV) Table

28 Mark 9:5, 6 (ESV)

29 John 10:27, 28 (ESV)

31 2 Corinthians 6:17, 18 (ESV)

32 The NET parallel Greek text and NA28 had the article τοῖς preceding heaven. The Stephanus Textus Receptus and Byzantine Majority Text did not.

33 Galatians 5:16 (ESV)

Christianity, Part 1

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It’s not possible to “distinguish the mind of Christ from the ordinary religious mind” without broaching the subject of Christianity, yet I’ve hesitated to do so directly. Recently, however, I quoted For God has consigned all people to disobedience so that he may show mercy to them all1 with no comment whatsoever. I didn’t need to comment. I’ve studied the Greek enough now that I no longer pay any attention to the English translation.

Later, I had to go back and link show mercy to them all to a discussion of “the subjunctive mood…in a purpose or result clause” in Greek. While I appreciate that the Greek word is ἐλεήσῃ (“he may show”) not ἐλεήσει (“he will show”), the meaning is that He will show mercy to all. Or, if I want to be more mindful of the aorist tense, it looks to a moment when God will have shown mercy to all as an actual, factual moment in time.

In English, however, he may show mercy to them all means: 1) that God has permission to show mercy to them all; or something equally meaningless, 2) He might show mercy to them all or He might not. So I began to wonder: What is the point of translating the New Testament from Greek into English for the benefit and approval of those who already know the Greek, rather than for the enlightenment and edification of those who do not?

I recalled another instance where the NET translators did render aorist subjunctive verbs as if they were future indicative verbs: every knee will bow (κάμψῃ)…and every tongue confess (ἐξομολογήσηται), rather than every knee [may] bow…and every tongue [may] confess that Jesus Christ is Lord to the glory of God the Father.

Romans 11:32 (NET Parallel Greek)

Philippians 2:9-11 (NET Parallel Greek)
συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν, ἵνα τοὺς πάντας ἐλεήσῃ διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός

Romans 11:32 (NET)

Philippians 2:9-11 (NET)
For God has consigned all people to disobedience so that he may show mercy to them all. 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.

Now both of these passages seem to be describing essentially the same thing. I can even hear the former as a cause of the latter. But I remember when I understood the latter as a demonstration of brute force, much like when Voldemort forced Harry Potter to bow before he attempted to murder him in Harry Potter and the Goblet of Fire.

Divorced from its context the idea that God will show mercy to all hardly seems controversial. But in context the mercy shown to all is nothing less than salvation: So then it depends not on human will or exertion, but on God, who has mercy.2

Jesus said (John 15:7-11 ESV):

If you abide (μείνητε, a form of μένω) in me, and my words abide (μείνῃ, another form of μένω) in you, ask whatever you wish, and it will be done for you. By this my Father is glorified, that you bear much fruit and so prove to be my disciples [Table]. As the Father has loved me, so have I loved you. Abide (μείνατε, another form of μένω) in my love. If you keep my commandments, you will abide (μενεῖτε, another form of μένω) in my love, just as I have kept my Father’s commandments and abide (μένω) in his love. These things I have spoken to you, that my joy may be3 in you, and that your joy may be full.

It would be wonderful if Christianity were synonymous with abiding in Christ and his words abiding in us, but Christianity means many other things. Comedian Bill Burr had a church quip that became an internet meme and can elicit at least a chuckle even from churchgoers:

God’s everywhere, but I gotta go down to (church) to see him? And he’s mad at me down there, and I owe you money?

To the ordinary religious mind the lands and buildings, the administrative hierarchies and religious rituals, the rules and regulations of Christianity may seem more real and tangible than abiding in Christ and his words abiding in us. For my purposes in these essays abiding in Christ and his words abiding in us is the real and tangible while all other aspects of Christianity are human abstractions, peripheral, when they are not inimical, to abiding in Christ and his words abiding in us.

Fair or not Paul gets a lot of the blame or a lot of the credit for Christianity. So his letter to the Romans seems like a good place to start (Romans 2:1-16 ESV):

Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things [Romans 1:18-32]. We know that the judgment of God rightly falls on those who practice such things. Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God? Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance? But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed [Table].

He will render to each one according to his works: to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury [Table]. There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, but glory and honor and peace for everyone who does good, the Jew first and also the Greek. For God shows no partiality [Table].

For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified [Table]. For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law [Table]. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.

I want to focus a moment, acknowledging that this might should be thought of as a continuation of Paul’s rhetorical question, another thing his reader might not be knowing: Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance [b]ut because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed?4

Who has this hard and impenitent heart? Those who are in the flesh cannot please God,5 Paul wrote. Do not marvel that I said to you, ‘You must be born again,’6 Jesus told Nicodemus. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.7

Paul explained why [t]hose who are in the flesh cannot please God: For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot.8 He had already come to the following conclusion about himself: So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.9

With this as background I want to turn my attention to Jesus’ words about that day when, according to [Paul’s] gospel (εὐαγγέλιον), God judges the secrets of men by Christ Jesus.10 He said (Matthew 25:31-46 ESV):

“When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate people (αὐτοὺς, a form of αὐτός; literally: themselves) one from another as a shepherd separates the sheep from the goats [Table]. And he will place the sheep on his right, but the goats on the left. Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me’ [Table]. Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? And when did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?’ [Table] And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.’

“Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ Then they also will answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’ [Table] Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’ And these will go away into eternal punishment, but the righteous into eternal life.”

So, what kind of people are all the nations gathered before the throne of the Son of Man? My religious mind has imagined that they are the righteous on Jesus’ right and the wicked on his left. The trouble with that idea is that There is no one righteous.11 I turn again to Paul (Romans 3:10-18 ESV):

“None is righteous, no, not one [Table]; no one understands; no one seeks for God [Table]. All have turned aside; together they have become worthless; no one does good, not even one” [Table] [Table]. “Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips” [Table]. “Their mouth is full of curses and bitterness” [Table]. “Their feet are swift to shed blood [Table]; in their paths are ruin and misery, and the way of peace they have not known” [Table]. “There is no fear of God before their eyes” [Table].

If none is righteous, who could or should receive this amazing grace of Jesus? Jesus said that his Father made that decision: No one can come to me unless the Father who sent me draws (ἑλκύσῃ, a form of ἑλκύω) him.12 So now I can imagine that some of the people gathered before the throne of the Son of Man are those God the Father chose not to draw to Jesus, while others are those He chose to draw. And those He chose to draw would be more like Paul: I myself serve the law of God with my mind, but with my flesh I serve the law of sin.13

Of course, Jesus promised that after He died as the atoning sacrifice for our sins, and not only for our sins but also for the whole world,14 He will draw all…to [Himself]: And I, when I am lifted up from the earth, will draw all people to myself.15 So now, if Jesus’ words abide in me I am compelled to imagine that everyone gathered before the throne of the Son of Man has been drawn to Jesus, that everyone standing there is more like Paul: I myself serve the law of God with my mind, but with my flesh I serve the law of sin.16

Jesus had already hinted at this outcome: It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to me—17 But here, my Christianity wants to argue and debate. So here I must decide Whether it is right in the sight of God to listen (ἀκούειν, a form of ἀκούω) to [my Christianity] rather than to God.18

A table comparing John 15:11 in the NET and KJV follows:

John 15:11 (NET)

John 15:11 (KJV)
I have told you these things so that my joy may be in you, and your joy may be complete. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.

NET Parallel Greek Text

Stephanus Textus Receptus

Byzantine Majority Text
Ταῦτα λελάληκα ὑμῖν ἵνα ἡ χαρὰ ἡ ἐμὴ ἐν ὑμῖν ᾖ καὶ ἡ χαρὰ ὑμῶν πληρωθῇ ταυτα λελαληκα υμιν ινα η χαρα η εμη εν υμιν μεινη και η χαρα υμων πληρωθη ταυτα λελαληκα υμιν ινα η χαρα η εμη εν υμιν μεινη και η χαρα υμων πληρωθη

1 Romans 11:32 (NET)

2 Romans 9:16 (ESV) Table

3 The NET parallel Greek text and NA28 had ᾖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεινη (KJV: might remain).

4 Romans 2:4, 5 (ESV) Table

5 Romans 8:8 (ESV)

6 John 3:7 (ESV)

7 John 3:6 (ESV)

8 Romans 8:7 (ESV)

9 Romans 7:25b (ESV) Table

10 Romans 2:16 (ESV)

11 Romans 3:10a (NET)

12 John 6:44a (ESV) Table

13 Romans 7:25b (ESV)

14 1 John 2:2 (NET)

15 John 12:32 (ESV)

16 Romans 7:25b (ESV)

17 John 6:45 (ESV) Table

18 Acts 4:19b (ESV)

Psalm 22, Part 14

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This is the conclusion of a continuing look into Psalm 22 as the music in Jesus’ heart as He endured the cross. The Psalm turns to Israel here, Jesus’ brethren according to the flesh.

Masoretic Text

Septuagint

Psalm 22:23, 24 (Tanakh/KJV)

Psalm 22:23, 24 (NET)

Psalm 21:24, 25 (NETS)

Psalm 21:24, 25 (English Elpenor)
Ye that fear the LORD, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel. You loyal followers of the Lord, praise him. All you descendants of Jacob, honor him. All you descendants of Israel, stand in awe of him. You who fear the Lord, praise him! All you offspring of Iakob together glorify him; let all the offspring of Israel fear him, Ye that fear the Lord, praise him; all ye seed of Jacob, glorify him: let all the seed of Israel fear him.
For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid (הִסְתִּ֣יר) his face (פָּנָ֣יו) from him; but when he cried unto him, he heard. For he did not despise or detest the suffering of the oppressed. He did not ignore him [Note 57: Heb “he did not hide (sāṯar, הסתיר) his face (pānîm, פניו) from him”]; when he cried out to him, he responded. because he did not despise or scorn the petition of the poor, nor did he turn away (ἀπέστρεψεν) his face (τὸ πρόσωπον αὐτοῦ) from me, and when I cried to him, he listened to me. For he has not despised nor been angry at the supplication of the poor; nor turned away (ἀπέστρεψε) his face (τὸ πρόσωπον αὐτοῦ) from me; but when I cried to him, he heard me.

The Hebrew word translated afflicted (Tanakh, KJV) and oppressed (NET) was עָנִ֗י (ʿānî). It was translated πτωχοῦ (a form of πτωχός) in the Septuagint, poor in English. Blessed are the poor (πτωχοὶ, another form of πτωχός) in spirit, Jesus said in the sermon on the mount, for the kingdom of heaven belongs to them.1

The clause neither hath he hid his face from him on Jesus’ lips or in his heart tends to invalidate a popular idea from my religious upbringing, “that as Jesus hung on the cross, bearing the sin of the world, His holy and pure Father looked away because He couldn’t stand the sight of all that sin.”2 Thou art of purer eyes than to behold evil, and canst not look on iniquity,3 was the Scripture used to justify this idea.

In context, however, in the English translation of the Masoretic text this was Habakkuk’s preface to an accusation that God not only looked at evil but did nothing about what He saw. The English translation of the Septuagint seems a bit less like an accusation, a little more like a question addressed to God about troubling things Habakkuk saw.

Masoretic Text

Septuagint

Habakkuk 1:13 (Tanakh/KJV)

Habakkuk 1:13 (NET)

Habakkuk 1:13 (NETS)

Habakkuk 1:13 (English Elpenor)
Thou art of purer eyes than to behold (מֵֽרְא֣וֹת) evil, and canst not look (וְהַבִּ֥יט) on iniquity: wherefore lookest (תַבִּיט֙) thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he? You are too just [Note 40: Heb “(you) are too pure of eyes”] to tolerate [Note 41: Heb “to see (rā’â, מראות)”] evil; you are unable to condone [Note 42: Heb “to look (nāḇaṭ, והביט) at”] wrongdoing. So why do you put up with such treacherous people [Note 43: Heb “Why do you look (nāḇaṭ, תביט) at treacherous ones”]? Why do you say nothing when the wicked devour those more righteous than they are? A pure eye is not for seeing (ὁρᾶν) evil things, and you cannot look (ἐπιβλέπειν) upon sufferings. Why do you look (ἐπιβλέπεις) on those who despise? Will you keep silence while the impious swallows up the just? [His] eye is too pure to behold (ὁρᾶν) evil [doings], and to look (ἐπιβλέπειν) upon grievous afflictions: wherefore dost thou look (ἐπιβλέπεις) upon despisers? wilt thou be silent when the ungodly swallows up the just?

Jesus praised God as He endured the cross.

Masoretic Text

Septuagint

Psalm 22:25, 26 (Tanakh/KJV)

Psalm 22:25, 26 (NET)

Psalm 21:26, 27 (NETS)

Psalm 21:26, 27 (English Elpenor)
My praise shall be of thee in the great congregation: I will pay my vows before them that fear him. You are the reason I offer praise in the great assembly; I will fulfill my promises before the Lord’s loyal followers. From you comes my commendation in a great assembly; my vows I will pay before those who fear him. My praise is of thee in the great congregation: I will pay my vows before them that fear him.
The meek (עֲנָוִ֨ים) shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever. Let the oppressed (ʿānāv, ענוים) eat and be filled. Let those who seek his help praise the Lord. May you live forever! The needy (πένητες) shall eat and be satisfied, and those who seek him shall praise the Lord; their hearts shall live forever and ever! The poor (πένητες) shall eat and be satisfied; and they shall praise the Lord that seek him: their heart shall live for ever.

Here the Hebrew word translated meek (Tanakh, KJV) and oppressed (NET) was עֲנָוִ֨ים (ʿānāv). It was translated πένητες (a form of πένης) in the Septuagint, needy (BLB) and poor (Elpenor) in English. And God is able4 to make all grace overflow to you, Paul wrote, so that because you have enough of everything in every way at all times, you will overflow in every good work. Just as it is written, “He has scattered widely, he has given to the poor (πένησιν, another form of πένης); his righteousness remains forever.”5

The Psalm concludes with a beautiful recounting of the joy set out for Jesus.

Masoretic Text

Septuagint

Psalm 22:27-31 (Tanakh/KJV)

Psalm 22:27-31 (NET)

Psalm 21:28-32 (NETS)

Psalm 21:28-32 (English Elpenor)
All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee. Let all the people of the earth acknowledge the Lord and turn to him. Let all the nations worship you. All the ends of the earth shall remember and turn to the Lord, and all the paternal families of the nations shall do obeisance before him, All the ends of the earth shall remember and turn to the Lord: and all the kindred of the nations shall worship before him.
For the kingdom is the LORD’s: and he is the governor among the nations. For the Lord is king and rules over the nations. because kingship is the Lord’s, and it is he who is master over the nations. For the kingdom is the Lord’s; and he is the governor of the nations.
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 [Table]. 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. 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 [Table], 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.
A seed shall serve him; it shall be accounted to the Lord for a generation. A whole generation will serve him; they will tell the next generation about the Lord. and my offspring will serve him; the coming generation will be announced to the Lord, And my seed shall serve him: the generation that is coming shall be reported to the Lord.
They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this. They will come and tell about his saving deeds; they will tell a future generation what he has accomplished. and they shall announce his righteousness to a people to be born, because the Lord acted. And they shall report his righteousness to the people that shall be born, whom the Lord has made.

When he had received the sour wine, Jesus said, “It is completed!” Then he bowed his head and gave up his spirit.6

According to a note (24) in the NET 2 Corinthians 9:9 was a quotation from Psalm 112:9.

Masoretic Text

Septuagint

Psalm 112:9 (Tanakh/KJV)

Psalm 112:9 (NET)

Psalm 111:9 (NETS)

Psalm 111:9 (English Elpenor)
He hath dispersed, he hath given to the poor (לָאֶֽבְיוֹנִ֗ים); his righteousness endureth for ever; his horn shall be exalted with honour. He generously gives to the needy (‘eḇyôn, לאביונים); his integrity endures. He will be vindicated and honored. He scattered; he gave to the needy (πένησιν); his righteousness endures forever and ever; his horn will be exalted in glory. He has dispersed abroad; he has given to the poor (πένησιν); his righteousness endures for evermore: his horn shall be exalted with honour.

A table comparing the Greek of 2 Corinthians 9:9 and that of Psalm 112:9 (111:9) in the Septuagint follows:

2 Corinthians 9:9 (NET Parallel Greek)

Psalm 112:9 (Septuagint BLB)

Psalm 111:9 (Septuagint Elpenor)
ἐσκόρπισεν, ἔδωκεν τοῖς πένησιν, ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα ἐσκόρπισεν ἔδωκεν τοῗς πένησιν ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα τοῦ αἰῶνος ἐσκόρπισεν, ἔδωκε τοῖς πένησιν· ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα τοῦ αἰῶνος

2 Corinthians 9:9 (NET)

Psalm 111:9 (NETS)

Psalm 111:9 (English Elpenor)
He has scattered widely, he has given to the poor; his righteousness remains forever. he gave to the needy; his righteousness endures forever and ever he has given to the poor; his righteousness endures for evermore

Tables comparing Psalm 22:23; 22:24; Habakkuk 1:13; Psalm 22:25; 22:26; 112:9; 22:27; 22:28; 22:30 and 22:31 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 22:23 (21:24); 22:24 (21:25); Habakkuk 1:13; Psalm 22:25 (21:26); 22:26 (21:27); 112:9 (111:9); 22:27 (21:28); 22:28 (21:29); 22:30 (21:31) and 22:31 (21:32) in the Septuagint (BLB and Elpenor), and a table comparing 2 Corinthians 9:8 in the NET and KJV follow.

Psalm 22:23 (Tanakh)

Psalm 22:23 (KJV)

Psalm 22:23 (NET)
Ye that fear the LORD, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel. Ye that fear the LORD, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel. You loyal followers of the Lord, praise him. All you descendants of Jacob, honor him. All you descendants of Israel, stand in awe of him.

Psalm 22:23 (Septuagint BLB)

Psalm 21:24 (Septuagint Elpenor)
οἱ φοβούμενοι κύριον αἰνέσατε αὐτόν ἅπαν τὸ σπέρμα Ιακωβ δοξάσατε αὐτόν φοβηθήτωσαν αὐτὸν ἅπαν τὸ σπέρμα Ισραηλ οἱ φοβούμενοι τὸν Κύριον, αἰνέσατε αὐτόν, ἅπαν τὸ σπέρμα ᾿Ιακώβ, δοξάσατε αὐτόν, φοβηθήτωσαν αὐτὸν ἅπαν τὸ σπέρμα ᾿Ισραήλ

Psalm 21:24 (NETS)

Psalm 21:24 (English Elpenor)
You who fear the Lord, praise him! All you offspring of Iakob together glorify him; let all the offspring of Israel fear him, Ye that fear the Lord, praise him; all ye seed of Jacob, glorify him: let all the seed of Israel fear him.

Psalm 22:24 (Tanakh)

Psalm 22:24 (KJV)

Psalm 22:24 (NET)
For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard. For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard. For he did not despise or detest the suffering of the oppressed. He did not ignore him; when he cried out to him, he responded.

Psalm 22:24 (Septuagint BLB)

Psalm 21:25 (Septuagint Elpenor)
ὅτι οὐκ ἐξουδένωσεν οὐδὲ προσώχθισεν τῇ δεήσει τοῦ πτωχοῦ οὐδὲ ἀπέστρεψεν τὸ πρόσωπον αὐτοῦ ἀπ᾽ ἐμοῦ καὶ ἐν τῷ κεκραγέναι με πρὸς αὐτὸν εἰσήκουσέν μου ὅτι οὐκ ἐξουδένωσεν οὐδὲ προσώχθισε τῇ δεήσει τοῦ πτωχοῦ, οὐδὲ ἀπέστρεψε τὸ πρόσωπον αὐτοῦ ἀπ᾿ ἐμοῦ καὶ ἐν τῷ κεκραγέναι με πρὸς αὐτὸν εἰσήκουσέ μου

Psalm 21:25 (NETS)

Psalm 21:25 (English Elpenor)
because he did not despise or scorn the petition of the poor, nor did he turn away his face from me, and when I cried to him, he listened to me. For he has not despised nor been angry at the supplication of the poor; nor turned away his face from me; but when I cried to him, he heard me.

Habakkuk 1:13 (Tanakh)

Habakkuk 1:13 (KJV)

Habakkuk 1:13 (NET)
Thou art of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he? Thou art of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he? You are too just to tolerate evil; you are unable to condone wrongdoing. So why do you put up with such treacherous people? Why do you say nothing when the wicked devour those more righteous than they are?

Habakkuk 1:13 (Septuagint BLB)

Habakkuk 1:13 (Septuagint Elpenor)
καθαρὸς ὀφθαλμὸς τοῦ μὴ ὁρᾶν πονηρά καὶ ἐπιβλέπειν ἐπὶ πόνους οὐ δυνήσῃ ἵνα τί ἐπιβλέπεις ἐπὶ καταφρονοῦντας παρασιωπήσῃ ἐν τῷ καταπίνειν ἀσεβῆ τὸν δίκαιον καθαρὸς ὁ ὀφθαλμὸς τοῦ μὴ ὁρᾶν πονηρά, καὶ ἐπιβλέπειν ἐπὶ πόνους οὐ δυνήσῃ· ἵνα τί ἐπιβλέπεις ἐπὶ καταφρονοῦντας; παρασιωπήσῃ ἐν τῷ καταπίνειν ἀσεβῆ τὸν δίκαιον

Habakkuk 1:13 (NETS)

Habakkuk 1:13 (English Elpenor)
A pure eye is not for seeing evil things, and you cannot look upon sufferings. Why do you look on those who despise? Will you keep silence while the impious swallows up the just? [His] eye is too pure to behold evil [doings], and to look upon grievous afflictions: wherefore dost thou look upon despisers? wilt thou be silent when the ungodly swallows up the just?

Psalm 22:25 (Tanakh)

Psalm 22:25 (KJV)

Psalm 22:25 (NET)
My praise shall be of thee in the great congregation: I will pay my vows before them that fear him. My praise shall be of thee in the great congregation: I will pay my vows before them that fear him. You are the reason I offer praise in the great assembly; I will fulfill my promises before the Lord’s loyal followers.

Psalm 22:25 (Septuagint BLB)

Psalm 21:26 (Septuagint Elpenor)
παρὰ σοῦ ὁ ἔπαινός μου ἐν ἐκκλησίᾳ μεγάλῃ τὰς εὐχάς μου ἀποδώσω ἐνώπιον τῶν φοβουμένων αὐτόν παρὰ σοῦ ὁ ἔπαινός μου ἐν ἐκκλησίᾳ μεγάλῃ, τὰς εὐχάς μου ἀποδώσω ἐνώπιον τῶν φοβουμένων αὐτόν

Psalm 21:26 (NETS)

Psalm 21:26 (English Elpenor)
From you comes my commendation in a great assembly; my vows I will pay before those who fear him. My praise is of thee in the great congregation: I will pay my vows before them that fear him.

Psalm 22:26 (Tanakh)

Psalm 22:26 (KJV)

Psalm 22:26 (NET)
The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever. The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever. Let the oppressed eat and be filled. Let those who seek his help praise the Lord. May you live forever!

Psalm 22:26 (Septuagint BLB)

Psalm 21:27 (Septuagint Elpenor)
φάγονται πένητες καὶ ἐμπλησθήσονται καὶ αἰνέσουσιν κύριον οἱ ἐκζητοῦντες αὐτόν ζήσονται αἱ καρδίαι αὐτῶν εἰς αἰῶνα αἰῶνος φάγονται πένητες καὶ ἐμπλησθήσονται, καὶ αἰνέσουσι Κύριον οἱ ἐκζητοῦντες αὐτόν· ζήσονται αἱ καρδίαι αὐτῶν εἰς αἰῶνα αἰῶνος

Psalm 21:27 (NETS)

Psalm 21:27 (English Elpenor)
The needy shall eat and be satisfied, and those who seek him shall praise the Lord; their hearts shall live forever and ever! The poor shall eat and be satisfied; and they shall praise the Lord that seek him: their heart shall live for ever.

Psalm 112:9 (Tanakh)

Psalm 112:9 (KJV)

Psalm 112:9 (NET)
He hath dispersed, he hath given to the poor; his righteousness endureth for ever; his horn shall be exalted with honour. He hath dispersed, he hath given to the poor; his righteousness endureth for ever; his horn shall be exalted with honour. He generously gives to the needy; his integrity endures. He will be vindicated and honored.

Psalm 112:9 (Septuagint BLB)

Psalm 111:9 (Septuagint Elpenor)
ἐσκόρπισεν ἔδωκεν τοῗς πένησιν ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα τοῦ αἰῶνος τὸ κέρας αὐτοῦ ὑψωθήσεται ἐν δόξῃ ἐσκόρπισεν, ἔδωκε τοῖς πένησιν· ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα τοῦ αἰῶνος, τὸ κέρας αὐτοῦ ὑψωθήσεται ἐν δόξῃ

Psalm 111:9 (NETS)

Psalm 111:9 (English Elpenor)
He scattered; he gave to the needy; his righteousness endures forever and ever; his horn will be exalted in glory. He has dispersed abroad; he has given to the poor; his righteousness endures for evermore: his horn shall be exalted with honour.

Psalm 22:27 (Tanakh)

Psalm 22:27 (KJV)

Psalm 22:27 (NET)
All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee. All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee. Let all the people of the earth acknowledge the Lord and turn to him. Let all the nations worship you.

Psalm 22:27 (Septuagint BLB)

Psalm 21:28 (Septuagint Elpenor)
μνησθήσονται καὶ ἐπιστραφήσονται πρὸς κύριον πάντα τὰ πέρατα τῆς γῆς καὶ προσκυνήσουσιν ἐνώπιόν σου πᾶσαι αἱ πατριαὶ τῶν ἐθνῶν μνησθήσονται καὶ ἐπιστραφήσονται πρὸς Κύριον πάντα τὰ πέρατα τῆς γῆς καὶ προσκυνήσουσιν ἐνώπιον αὐτοῦ πᾶσαι αἱ πατριαὶ τῶν ἐθνῶν

Psalm 21:28 (NETS)

Psalm 21:28 (English Elpenor)
All the ends of the earth shall remember and turn to the Lord, and all the paternal families of the nations shall do obeisance before him, All the ends of the earth shall remember and turn to the Lord: and all the kindred of the nations shall worship before him.

Psalm 22:28 (Tanakh)

Psalm 22:28 (KJV)

Psalm 22:28 (NET)
For the kingdom is the LORD’s: and he is the governor among the nations. For the kingdom is the LORD’S: and he is the governor among the nations. For the Lord is king and rules over the nations.

Psalm 22:28 (Septuagint BLB)

Psalm 21:29 (Septuagint Elpenor)
ὅτι τοῦ κυρίου ἡ βασιλεία καὶ αὐτὸς δεσπόζει τῶν ἐθνῶν ὅτι τοῦ Κυρίου ἡ βασιλεία, καὶ αὐτὸς δεσπόζει τῶν ἐθνῶν

Psalm 21:29 (NETS)

Psalm 21:29 (English Elpenor)
because kingship is the Lord’s, and it is he who is master over the nations. For the kingdom is the Lord’s; and he is the governor of the nations.

Psalm 22:30 (Tanakh)

Psalm 22:30 (KJV)

Psalm 22:30 (NET)
A seed shall serve him; it shall be accounted to the Lord for a generation. A seed shall serve him; it shall be accounted to the Lord for a generation. A whole generation will serve him; they will tell the next generation about the Lord.

Psalm 22:30 (Septuagint BLB)

Psalm 21:31 (Septuagint Elpenor)
καὶ τὸ σπέρμα μου δουλεύσει αὐτῷ ἀναγγελήσεται τῷ κυρίῳ γενεὰ ἡ ἐρχομένη καὶ τὸ σπέρμα μου δουλεύσει αὐτῷ· ἀναγγελήσεται τῷ Κυρίῳ γενεὰ ἡ ἐρχομένη

Psalm 21:31 (NETS)

Psalm 21:31 (English Elpenor)
and my offspring will serve him; the coming generation will be announced to the Lord, And my seed shall serve him: the generation that is coming shall be reported to the Lord.

Psalm 22:31 (Tanakh)

Psalm 22:31 (KJV)

Psalm 22:31 (NET)
They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this. They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this. They will come and tell about his saving deeds; they will tell a future generation what he has accomplished.

Psalm 22:31 (Septuagint BLB)

Psalm 21:31 (Septuagint Elpenor)
καὶ ἀναγγελοῦσιν τὴν δικαιοσύνην αὐτοῦ λαῷ τῷ τεχθησομένῳ ὅτι ἐποίησεν ὁ κύριος καὶ ἀναγγελοῦσι τὴν δικαιοσύνην αὐτοῦ λαῷ τῷ τεχθησομένῳ, ὃν ἐποίησεν ὁ Κύριος

Psalm 21:31 (NETS)

Psalm 21:31 (English Elpenor)
and they shall announce his righteousness to a people to be born, because the Lord acted. And they shall report his righteousness to the people that shall be born, whom the Lord has made.

2 Corinthians 9:8 (NET)

2 Corinthians 9:8 (KJV)
And God is able to make all grace overflow to you so that because you have enough of everything in every way at all times, you will overflow in every good work. And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work:

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text
δυνατεῖ δὲ ὁ θεὸς πᾶσαν χάριν περισσεῦσαι εἰς ὑμᾶς, ἵνα ἐν παντὶ πάντοτε πᾶσαν αὐτάρκειαν ἔχοντες περισσεύητε εἰς πᾶν ἔργον ἀγαθόν δυνατος δε ο θεος πασαν χαριν περισσευσαι εις υμας ινα εν παντι παντοτε πασαν αυταρκειαν εχοντες περισσευητε εις παν εργον αγαθον δυνατος δε ο θεος πασαν χαριν περισσευσαι εις υμας ινα εν παντι παντοτε πασαν αυταρκειαν εχοντες περισσευητε εις παν εργον αγαθον

Peter’s Third Gospel Proclamation

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Peter’s third Gospel proclamation followed his arrest (Acts 4:1-7 NET):

While Peter and John were speaking to the people, the priests and the commander of the temple guard and the Sadducees came up to them, angry because they were teaching the people and announcing in Jesus the resurrection of the dead. So they seized them and put them in jail until the next day (for it was already evening). But many of those who had listened to the message believed, and the number of the men came to about 5,000.1

On the next day, their rulers, elders,2 and experts in the law3 came together in4 Jerusalem. Annas the high priest5 was there, and Caiaphas,6 John,7 Alexander,8 and others who were members of the high priest’s family. After making Peter and John stand in their midst, they began to inquire, “By what power or by what name did you do this?”

What a perfect setup for the Gospel. This was exactly what Jesus promised (Matthew 10:18-20 NET):

And you will be brought before governors and kings because of me, as a witness to them and to the Gentiles. Whenever they hand you over for trial, do not worry about how to speak or what to say, for what you should say will be given to you at that time [Table]. For it is not you speaking, but the Spirit of your Father speaking through you.

And the Spirit of Peter’s Father spoke just as Jesus had promised (Acts 4:8-12 NET):

Then Peter, filled with the Holy Spirit, replied, “Rulers of the people and elders,9 if we are being examined today for a good deed done to a sick man (Acts 3:1-10)—by what means this man was healed10—let it be known to all of you and to all the people of Israel that by the name of Jesus Christ the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. This Jesus is the stone that was rejected by you, the builders,11 that has become the cornerstone. And there is salvation in no one else, for there is no12 other name under heaven given among people by which we must be saved.”

Luke described how the rulers, elders and experts in the law, Annas the high priest…and Caiaphas, John, Alexander, and others who were members of the high priest’s family13 responded to Peter’s Gospel proclamation (Acts 4:13, 14 NET):

When they saw the boldness of Peter and John, and discovered that they were uneducated and ordinary men, they were amazed and recognized these men had been with Jesus. And14 because they saw the man who had been healed standing with them, they had nothing to say against this.

Today people who reject Peter’s Gospel proclamation deny the truth of the Bible. They claim it is just a story. The rulers, elders, and experts in the law, Annas the high priest…and Caiaphas, John, Alexander, and others who were members of the high priest’s family didn’t have that option available to them. The healed man was apparently well known to them and standing before them.

Paul credited what happened next to a partial hardening of Israel (Romans 11:25 NET):

For I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: A partial hardening (πώρωσις ἀπὸ μέρους) has happened to Israel until the full number of the Gentiles has come in [Table].

I have assumed that πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν (NET: A partial hardening has happened to Israel) meant that only some in Israel were hardened. Now I’m willing to consider that even that hardening of the some was merely partial (Romans 10:1-4 NET):

Brothers and sisters, my heart’s desire and prayer to God on behalf of my fellow Israelites is for their salvation [Table]. For I can testify that they are zealous for God, but their zeal is not in line with the truth. For ignoring the righteousness that comes from God and seeking instead to establish their own righteousness, they did not submit to God’s righteousness. For Christ is the end of the law, with the result that there is righteousness for everyone who believes.

But when they had ordered them to go outside the council, [the rulers, elders and experts in the law, Annas the high priest…and Caiaphas, John, Alexander, and others who were members of the high priest’s family] began to confer15 with one another, saying (Acts 4:15-18 NET),

“What should we do16 with these men? For it is plain to all who live in Jerusalem that a notable miraculous sign has come about through them, and we cannot deny17 it. But to keep this matter from spreading any further among the people, let us warn18 them to speak no more to anyone in this name.” And they called them in and ordered them19 not to speak or teach at all in the name of Jesus.

Unable (οὐ δυνάμεθα) to deny the truth of what happened, they used their authority to enlist Peter and John in a scheme to rewrite history. They would’ve preferred that Peter and John made the lame man walk by their own power or piety as good Jews, rather than have any of it attributed to Jesus, the Messiah.

Jesus had said (Matthew 23:2, 3 NET [Table]):

The experts in the law and the Pharisees sit on Moses’ seat. Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach.

I admit that on my own I would have stumbled around trying to apply Jesus’ command to the situation in which Peter and John found themselves. But these uneducated (ἀγράμματοι,20 a form of ἀγράμματος) and ordinary (ἰδιῶται, a form of ἰδιώτης) men filled with the Holy Spirit as Jesus had promised did not stumble. They saw quickly and clearly that to obey their rulers in this command was to do what they do, e.g., rewrite history to suit their own narrative.

Peter and John replied (Acts 4:19, 20 NET):

Whether it is right before God to obey you rather than God, you decide, for it is impossible (οὐ δυνάμεθα) for us not to speak about what we have seen21 and heard.

They even sounded like Jesus. Paul described this transformation as follows (Galatians 2:20 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 have assumed that καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ (and gave himself for me) referred to Jesus’ death on a cross. In this context it seems overwhelmingly clear that He also gave his resurrection and his life, filled with his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness and his self-control, a new mind filled with his knowledge and a new heart filled with his understanding to the glory of God.

After threatening [Peter and John] further, [the rulers, elders, and experts in the law, Annas the high priest…and Caiaphas, John, Alexander, and others who were members of the high priest’s family] released them, for they could not find how to punish22 them on account of the people, because they were all praising God for what had happened. For the man, on whom this miraculous sign of healing had been performed, was over forty years old.23

But the rulers, elders, and experts in the law, Annas the high priest…and Caiaphas, John, Alexander, and others who were members of the high priest’s family set official Israel firmly on course to become one of the nations that rage, one of the peoples that plot foolish things as they assembled together, against the Lord and against his Christ’24 until the full number of the Gentiles has come in.25

Paul concluded (Romans 11:28-32 NET):

In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers. For the gifts and the call of God are irrevocable. Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, so they too have now been disobedient in order that, by the mercy shown to you, they too may now receive mercy [Table]. For God has consigned all people to disobedience so that he may show mercy to them all.

A note in the NET (32) claimed that Peter quoted from Psalm 118:22. A table comparing the Greek of Peter’s quotation to that of the Septuagint follows.

Acts 4:11 (NET Parallel Greek)

Psalm 118:22 (Septuagint BLB)

Psalm 117:22 (Septuagint Elpenor)
ὁ λίθος, ὁ ἐξουθενηθεὶς ὑφ᾿ ὑμῶν τῶν οἰκοδόμων, ὁ γενόμενος εἰς κεφαλὴν γωνίας λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας λίθον, ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας

Acts 4:11 (NET)

Psalm 117:22 (NETS)

Psalm 117:22 (English Elpenor)
the stone that was rejected by you, the builders, that has become the cornerstone. A stone which the builders rejected, this one became the chief cornerstone. The stone which the builders rejected, the same is become the head of the corner.

Peter’s quotation appears to be a relatively independent translation of the Hebrew. I focused particularly on מָֽאֲס֣וּ (mā’as), translated ἀπεδοκίμασαν (a form of ἀποδοκιμάζω) in the Septuagint.

Masoretic Text

Septuagint

Psalm 118:22 (Tanakh/KJV)

Psalm 118:22 (NET)

Psalm 117:22 (NETS)

IPsalm 117:22 (Elpenor English)
The stone which the builders refused (מָֽאֲס֣וּ) is become the head stone of the corner. The stone that the builders discarded (mā’as, מאסו) has become the cornerstone. A stone which the builders rejected (ἀπεδοκίμασαν), this one became the chief cornerstone. The stone which the builders rejected (ἀπεδοκίμασαν), the same is become the head of the corner.

The rabbis, it seems, gave the builders the benefit of the doubt, that they had carefully considered their rejection. It’s not that hard to see why the Holy Spirit preferred ἐξουθενηθεὶς (a form of ἐξουθενέω).

Holy Spirit: ἐξουθενέω

Septuagint: ἀποδοκιμάζω
to despise, disdain, scorn; to reject (with contempt); to treat with contempt; to be of no account to reject on scrutiny; to reject after failing testing; to reject as unworthy, reject as unfit; to reject for lack of qualification, disapprove, repudiate, disallow

The quotation of Psalm 2:1, 2 (NET note 65) in Acts 4:25, 26 however was verbatim from the Septuagint.

Acts 4:25b, 26 (NET Parallel Greek)

Psalm 2:1, 2 (Septuagint BLB)

Psalm 2:1, 2 (Septuagint Elpenor)
ἱνατί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά παρέστησαν οἱ βασιλεῖς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ ἵνα τί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά παρέστησαν οἱ βασιλεῗς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ ΙΝΑΤΙ ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά παρέστησαν οἱ βασιλεῖς τῆς γῆς, καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ Κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ

Acts 4:25b, 26 (NET)

Psalm 2:1, 2 (NETS)

Psalm 2:1, 2 (English Elpenor)
‘Why do the nations rage, and the peoples plot foolish things? The kings of the earth stood together, and the rulers assembled together, against the Lord and against his Christ.’ Why did nations grow insolent, and peoples contemplate vain things? The kings of the earth stood side by side, and the rulers gathered together, against the Lord and against his anointed, Wherefore did the heathen rage, and the nations imagine vain things? The kings of the earth stood up, and the rulers gathered themselves together, against the Lord, and against his Christ;

Tables comparing Psalm 118:22; 2:1 and 2:2 in the Tanakh, KJV and NET, and comparing the Greek of Psalm 118:22 (117:22); 2:1 and 2:2 in the Septuagint (BLB and Elpenor), and tables comparing Acts 4:4-6; 4:8, 9; 4:11, 12; 4:14; 4:15-18; 4:20; 4:21 and 4:25 in the NET and KJV follow.

Psalm 118:22 (Tanakh)

Psalm 118:22 (KJV)

Psalm 118:22 (NET)
The stone which the builders refused is become the head stone of the corner. The stone which the builders rejected Is become the head of the corner. The stone that the builders discarded has become the cornerstone.

Psalm 118:22 (Septuagint BLB)

Psalm 117:22 (Septuagint Elpenor)
λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας λίθον, ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας

Psalm 117:22 (NETS)

Psalm 117:22 (English Elpenor)
A stone which the builders rejected, this one became the chief cornerstone. The stone which the builders rejected, the same is become the head of the corner.

Psalm 2:1 (Tanakh)

Psalm 2:1 (KJV)

Psalm 2:1 (NET)
Why do the heathen rage, and the people imagine a vain thing? Why do the heathen rage, and the people imagine a vain thing? Why do the nations rebel? Why are the countries devising plots that will fail?

Psalm 2:1 (Septuagint BLB)

Psalm 2:1 (Septuagint Elpenor)
ἵνα τί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά ΙΝΑΤΙ ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά

Psalm 2:1 (NETS)

Psalm 2:1 (English Elpenor)
Why did nations grow insolent, and peoples contemplate vain things? Wherefore did the heathen rage, and the nations imagine vain things?

Psalm 2:2 (Tanakh)

Psalm 2:2 (KJV)

Psalm 2:2 (NET)
The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, The kings of the earth form a united front; the rulers collaborate against the Lord and his anointed king.

Psalm 2:2 (Septuagint BLB)

Psalm 2:2 (Septuagint Elpenor)
παρέστησαν οἱ βασιλεῗς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ διάψαλμα παρέστησαν οἱ βασιλεῖς τῆς γῆς, καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ Κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ (διάψαλμα)

Psalm 2:2 (NETS)

Psalm 2:2 (English Elpenor)
The kings of the earth stood side by side, and the rulers gathered together, against the Lord and against his anointed, Interlude on strings The kings of the earth stood up, and the rulers gathered themselves together, against the Lord, and against his Christ;

Acts 4:4-6 (NET)

Acts 4:4-6 (KJV)
But many of those who had listened to the message believed, and the number of the men came to about 5,000. Howbeit many of them which heard the word believed; and the number of the men was about five thousand.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text
πολλοὶ δὲ τῶν ἀκουσάντων τὸν λόγον ἐπίστευσαν καὶ ἐγενήθη [ὁ] ἀριθμὸς τῶν ἀνδρῶν [ὡς] χιλιάδες πέντε πολλοι δε των ακουσαντων τον λογον επιστευσαν και εγενηθη ο αριθμος των ανδρων ωσει χιλιαδες πεντε πολλοι δε των ακουσαντων τον λογον επιστευσαν και εγενηθη ο αριθμος των ανδρων ωσει χιλιαδες πεντε
On the next day, their rulers, elders, and experts in the law came together in Jerusalem. And it came to pass on the morrow, that their rulers, and elders, and scribes,

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text
Ἐγένετο δὲ ἐπὶ τὴν αὔριον συναχθῆναι αὐτῶν τοὺς ἄρχοντας καὶ τοὺς πρεσβυτέρους καὶ τοὺς γραμματεῖς ἐν Ἰερουσαλήμ εγενετο δε επι την αυριον συναχθηναι αυτων τους αρχοντας και πρεσβυτερους και γραμματεις εγενετο δε επι την αυριον συναχθηναι αυτων τους αρχοντας και πρεσβυτερους και γραμματεις εις ιερουσαλημ
Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text
καὶ Ἅννας ὁ ἀρχιερεὺς καὶ Καϊάφας καὶ Ἰωάννης καὶ Ἀλέξανδρος καὶ ὅσοι ἦσαν ἐκ γένους ἀρχιερατικοῦ εις ιερουσαλημ και ανναν τον αρχιερεα και καιαφαν και ιωαννην και αλεξανδρον και οσοι ησαν εκ γενους αρχιερατικου και ανναν τον αρχιερεα και καιαφαν και ιωαννην και αλεξανδρον και οσοι ησαν εκ γενους αρχιερατικου

Acts 4:8, 9 (NET)

Acts 4:8, 9 (KJV)
Then Peter, filled with the Holy Spirit, replied, “Rulers of the people and elders, Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text
Τότε Πέτρος πλησθεὶς πνεύματος ἁγίου εἶπεν πρὸς αὐτούς· ἄρχοντες τοῦ λαοῦ καὶ πρεσβύτεροι τοτε πετρος πλησθεις πνευματος αγιου ειπεν προς αυτους αρχοντες του λαου και πρεσβυτεροι του ισραηλ τοτε πετρος πλησθεις πνευματος αγιου ειπεν προς αυτους αρχοντες του λαου και πρεσβυτεροι του ισραηλ
if we are being examined today for a good deed done to a sick man—by what means this man was healed— If we this day be examined of the good deed done to the impotent man, by what means he is made whole;

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text
εἰ ἡμεῖς σήμερον ἀνακρινόμεθα ἐπὶ εὐεργεσίᾳ ἀνθρώπου ἀσθενοῦς – ἐν τίνι οὗτος |σέσωται| ει ημεις σημερον ανακρινομεθα επι ευεργεσια ανθρωπου ασθενους εν τινι ουτος σεσωσται ει ημεις σημερον ανακρινομεθα επι ευεργεσια ανθρωπου ασθενους εν τινι ουτος σεσωσται

Acts 4:11, 12 (NET)

Acts 4:11, 12 (KJV)
This Jesus is the stone that was rejected by you, the builders, that has become the cornerstone. This is the stone which was set at nought of you builders, which is become the head of the corner.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text
οὗτος ἐστιν ὁ λίθος, ὁ ἐξουθενηθεὶς ὑφ᾿ ὑμῶν τῶν οἰκοδόμων, ὁ γενόμενος εἰς κεφαλὴν γωνίας ουτος εστιν ο λιθος ο εξουθενηθεις υφ υμων των οικοδομουντων ο γενομενος εις κεφαλην γωνιας ουτος εστιν ο λιθος ο εξουθενηθεις υφ υμων των οικοδομουντων ο γενομενος εις κεφαλην γωνιας
And there is salvation in no one else, for there is no other name under heaven given among people by which we must be saved.” Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text
καὶ οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία, οὐδὲ γὰρ ὄνομα ἐστιν ἕτερον ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἐν ἀνθρώποις ἐν ᾧ δεῖ σωθῆναι ἡμᾶς και ουκ εστιν εν αλλω ουδενι η σωτηρια ουτε γαρ ονομα εστιν ετερον υπο τον ουρανον το δεδομενον εν ανθρωποις εν ω δει σωθηναι ημας και ουκ εστιν εν αλλω ουδενι η σωτηρια ουτε γαρ ονομα εστιν ετερον υπο τον ουρανον το δεδομενον εν ανθρωποις εν ω δει σωθηναι ημας

Acts 4:14 (NET)

Acts 4:14 (KJV)
And because they saw the man who had been healed standing with them, they had nothing to say against this. And beholding the man which was healed standing with them, they could say nothing against it.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text
τόν τε ἄνθρωπον βλέποντες σὺν αὐτοῖς ἑστῶτα τὸν τεθεραπευμένον οὐδὲν εἶχον ἀντειπεῖν τον δε ανθρωπον βλεποντες συν αυτοις εστωτα τον τεθεραπευμενον ουδεν ειχον αντειπειν τον δε ανθρωπον βλεποντες συν αυτοις εστωτα τον τεθεραπευμενον ουδεν ειχον αντειπειν

Acts 4:15-18 (NET)

Acts 4:15-18 (KJV)
But when they had ordered them to go outside the council, they began to confer with one another, But when they had commanded them to go aside out of the council, they conferred among themselves,

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text
κελεύσαντες δὲ αὐτοὺς ἔξω τοῦ συνεδρίου ἀπελθεῖν συνέβαλλον πρὸς ἀλλήλους κελευσαντες δε αυτους εξω του συνεδριου απελθειν συνεβαλον προς αλληλους κελευσαντες δε αυτους εξω του συνεδριου απελθειν συνεβαλλον προς αλληλους
saying, “What should we do with these men? For it is plain to all who live in Jerusalem that a notable miraculous sign has come about through them, and we cannot deny it. Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text
λέγοντες· τί ποιήσωμεν τοῖς ἀνθρώποις τούτοις; ὅτι μὲν γὰρ γνωστὸν σημεῖον γέγονεν δι᾿ αὐτῶν πᾶσιν τοῖς κατοικοῦσιν Ἰερουσαλὴμ φανερὸν καὶ οὐ δυνάμεθα ἀρνεῖσθαι λεγοντες τι ποιησομεν τοις ανθρωποις τουτοις οτι μεν γαρ γνωστον σημειον γεγονεν δι αυτων πασιν τοις κατοικουσιν ιερουσαλημ φανερον και ου δυναμεθα αρνησασθαι λεγοντες τι ποιησομεν τοις ανθρωποις τουτοις οτι μεν γαρ γνωστον σημειον γεγονεν δι αυτων πασιν τοις κατοικουσιν ιερουσαλημ φανερον και ου δυναμεθα αρνησασθαι
But to keep this matter from spreading any further among the people, let us warn them to speak no more to anyone in this name.” But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text
ἀλλ᾿ ἵνα μὴ ἐπὶ πλεῖον διανεμηθῇ εἰς τὸν λαὸν ἀπειλησώμεθα αὐτοῖς μηκέτι λαλεῖν ἐπὶ τῷ ὀνόματι τούτῳ μηδενὶ ἀνθρώπων αλλ ινα μη επι πλειον διανεμηθη εις τον λαον απειλη απειλησωμεθα αυτοις μηκετι λαλειν επι τω ονοματι τουτω μηδενι ανθρωπων αλλ ινα μη επι πλειον διανεμηθη εις τον λαον απειλη απειλησομεθα αυτοις μηκετι λαλειν επι τω ονοματι τουτω μηδενι ανθρωπων
And they called them in and ordered them not to speak or teach at all in the name of Jesus. And they called them, and commanded them not to speak at all nor teach in the name of Jesus.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text
Καὶ καλέσαντες αὐτοὺς παρήγγειλαν |τὸ| καθόλου μὴ φθέγγεσθαι μηδὲ διδάσκειν ἐπὶ τῷ ὀνόματι |τοῦ| Ἰησοῦ και καλεσαντες αυτους παρηγγειλαν αυτοις το καθολου μη φθεγγεσθαι μηδε διδασκειν επι τω ονοματι του ιησου και καλεσαντες αυτους παρηγγειλαν αυτοις το καθολου μη φθεγγεσθαι μηδε διδασκειν επι τω ονοματι του ιησου

Acts 4:20 (NET)

Acts 4:20 (KJV)
for it is impossible for us not to speak about what we have seen and heard. For we cannot but speak the things which we have seen and heard.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text
οὐ δυνάμεθα γὰρ ἡμεῖς ἃ εἴδαμεν καὶ ἠκούσαμεν μὴ λαλεῖν ου δυναμεθα γαρ ημεις α ειδομεν και ηκουσαμεν μη λαλειν ου δυναμεθα γαρ ημεις α ειδομεν και ηκουσαμεν μη λαλειν

Acts 4:21 (NET)

Acts 4:21 (KJV)
After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising God for what had happened. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text
οἱ δὲ προσαπειλησάμενοι ἀπέλυσαν αὐτούς, μηδὲν εὑρίσκοντες τὸ πῶς κολάσωνται αὐτούς, διὰ τὸν λαόν, ὅτι πάντες ἐδόξαζον τὸν θεὸν ἐπὶ τῷ γεγονότι οι δε προσαπειλησαμενοι απελυσαν αυτους μηδεν ευρισκοντες το πως κολασωνται αυτους δια τον λαον οτι παντες εδοξαζον τον θεον επι τω γεγονοτι οι δε προσαπειλησαμενοι απελυσαν αυτους μηδεν ευρισκοντες το πως κολασονται αυτους δια τον λαον οτι παντες εδοξαζον τον θεον επι τω γεγονοτι

Acts 4:25 (NET)

Acts 4:25 (KJV)
who said by the Holy Spirit through your servant David our forefather, ‘Why do the nations rage, and the peoples plot foolish things? Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things?

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text
ὁ τοῦ πατρὸς ἡμῶν διὰ πνεύματος ἁγίου στόματος Δαυὶδ παιδός σου εἰπών· ἱνατί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά ο δια στοματος δαβιδ του παιδος σου ειπων ινα τι εφρυαξαν εθνη και λαοι εμελετησαν κενα ο δια στοματος δαυιδ παιδος σου ειπων ινα τι εφρυαξαν εθνη και λαοι εμελετησαν κενα

2 The NET parallel Greek text and NA28 had the article τοὺς preceding elders. The Stephanus Textus Receptus and Byzantine Majority Text did not.

3 The NET parallel Greek text and NA28 had the article τοὺς preceding experts in the law (KJV: scribes). The Stephanus Textus Receptus and Byzantine Majority Text did not.

4 The NET parallel Greek text and NA28 had ἐν here, where the Byzantine Majority Text had εις. The Stephanus Textus Receptus also had εις but at the beginning of verse 6.

9 The Stephanus Textus Receptus and Byzantine Majority Text had του ισραηλ (KJV: of Israel) following elders. The NET parallel Greek text and NA28 did not.

10 The NET parallel Greek text and NA28 had σέσωται here, where the Stephanus Textus Receptus and Byzantine Majority Text had σεσωσται (KJV: is made whole).

12 The NET parallel Greek text and NA28 had οὐδὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουτε (KJV: none).

13 Acts 4:6 (NET)

18 The Stephanus Textus Receptus and Byzantine Majority Text had απειλη (KJV: straitly) preceding warn (KJV: threaten). The NET parallel Greek text and NA28 did not.

20 NET note 37: Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

23 Acts 4:21, 22 (NET)

24 Acts 4:25b, 26b (NET)

25 Romans 11:25b (NET) Table

Isaiah 53:10-12, Part 12

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

Masoretic Text

Septuagint

Isaiah 53:10d (Tanakh)

Isaiah 53:10d (NET)

Isaiah 53:10d (NETS)

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

I had begun to consider other occurrences of forms ἀφαιρέω (Table) in Isaiah to get a feel for any potential relationship between ἀφελεῖν (a form of ἀφαιρέω) and בְּיָד֥וֹ (yāḏ). Since a form of ἀφαιρέω was the translation of a form of סוּר (sûr) in two of the three examples I considered in another essay,1 I have continued with those occurrences in Isaiah.

Masoretic Text

Septuagint

Isaiah 27:9 (Tanakh/KJV)

Isaiah 27:9 (NET)

Isaiah 27:9 (NETS)

Isaiah 27:9 (Elpenor English)
By this therefore shall the iniquity of Jacob be purged (יְכֻפַּ֣ר); and this is all the fruit to take away (הָסִ֣ר) his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up [Table]. So in this way Jacob’s sin will be forgiven (kāp̄ar, יכפר), and this is how they will show they are finished sinning [Note 23: and this [is] all the fruit of removing (sûr, הסר) his sin]: They will make all the stones of the altars like crushed limestone, and the Asherah poles and the incense altars will no longer stand. Because of this the lawlessness of Iakob will be removed (ἀφαιρεθήσεται). And this is his blessing, when I remove (ἀφέλωμαι) his sin, when they make all the stones of the altars broken pieces like fine dust, and their trees will not remain, and their idols will be cut down like a forest far away [Table]. Therefore shall the iniquity of Jacob be taken away (ἀφαιρεθήσεται); and this is his blessing, when I shall have taken away (ἀφέλωμαι) his sin; when they shall have broken to pieces all the stones of the altars as fine dust, and their trees shall not remain, and their idols shall be cut off, as a thicket afar off.

Here both יְכֻפַּ֣ר (kāp̄ar) and הָסִ֣ר (sûr) were translated with forms of ἀφαιρέω in the Septuagint, ἀφαιρεθήσεται and ἀφέλωμαι respectively. There is one other occurrence of a form of כָּפַר (kāp̄ar) in Isaiah translated with a form of ἀφαιρέω in the Septuagint.

Masoretic Text

Septuagint

Isaiah 28:18 (Tanakh/KJV)

Isaiah 28:18 (NET)

Isaiah 28:18 (NETS)

Isaiah 28:18 (Elpenor English)
And your covenant with death shall be disannulled (וְכֻפַּ֚ר), and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Your treaty with death will be dissolved (kāp̄ar, וכפר); your agreement with Sheol will not last. When the overwhelming judgment sweeps by, you will be overrun by it. lest it also take away (ἀφέλῃ) your covenant of death. And your hope regarding Hades will not remain; if a rushing storm comes, you will be trampled down by it. except it also take away (ἀφέλῃ) your covenant of death, and your trust in Hades shall by no means stand: if the rushing storm should come upon you, ye shall be beaten down by it.

The final occurrence of a form of סוּר (sûr) in Isaiah translated with a form of ἀφαιρέω in the Septuagint follows.

Masoretic Text

Septuagint

Isaiah 58:9 (Tanakh/KJV)

Isaiah 58:9 (NET)

Isaiah 58:9 (NETS)

Isaiah 58:9 (Elpenor English)
Then shalt thou call, and the LORD (וַֽיהֹוָ֣ה) shall answer; thou shalt cry, and he shall say, Here I am. If thou take away (תָּסִ֚יר) from the midst of thee the yoke, the putting forth of the finger, and speaking vanity; Then you will call out, and the Lord (Yᵊhōvâ, ויהוה) will respond; you will cry out, and he will reply, ‘Here I am.’ You must remove (sûr, תסיר) the burdensome yoke from among you and stop pointing fingers and speaking sinfully. Then you shall cry out, and God (ὁ θεὸς) will listen to you; while you are still speaking, he will say, Here I am. If you remove (ἀφέλῃς) from you a bond and a stretching of the hand and a murmuring word Then shalt thou cry, and God (ὁ Θεὸς) shall hearken to thee; while thou art yet speaking he will say, Behold, I am here. If thou remove (ἀφέλῃς) from thee the band, and the stretching forth of the hands, and murmuring speech;

The Masoretic text had וַֽיהֹוָ֣ה (Yᵊhōvâ) here. It was not corroborated in the Septuagint with κύριος. Though deciphering the manuscript is difficult for me, I think the Dead Sea Scroll version of Isaiah has ויהוה (Yᵊhōvâ) here. At least I’m reasonably convinced it is not אלהים (‘ĕlōhîm).

So far I haven’t convinced myself that בְּיָד֥וֹ (yāḏ) was the word or even the concept the rabbis translated with ἀφελεῖν (a form of ἀφαιρέω). The word בְּיָד֥וֹ (yāḏ) does seem to be in the Isaiah scroll of the Dead Sea scrolls. With a presumed date of 125 BCE (the modern designation for Before Christ, BC) this is not a simple matter of Masoretes altering the text after rejecting Jesus as Messiah.

I’ve belabored this point because I actually like the idea that the pleasure of the LORD shall prosper in [Jesus’] hand. I appreciate the succinctness of this statement in the Masoretic text. And I’m not prepared to give it up without a fight. But I also appreciate the time capsule effect of the Septuagint, a glimpse into the rabbis’ understanding of biblical Hebrew before they rejected Jesus as Messiah, a cataclysm as devastating to Israel’s intellectual history as the worldwide flood was to antediluvian geography.

Who buried the Dead Sea scrolls?2 Were they archivists preserving revered sacred texts for posterity? Or were they disposing of flawed texts in the only manner they thought worthy of disposing of a flawed text which also contained the Name יְהֹוָה (Yᵊhōvâ)? Though I think the latter explanation is more plausible, it doesn’t help me to know what they thought was flawed about the text. Nor does it help me to pick a side or choose a dog in this hunt.

I came across the following on Christian History for Everyman:

Rumor has it that the Dead Sea Scrolls contained a copy of Isaiah exactly matching the Isaiah found in our modern Bibles…It’s true that there was a report in 1947 that the Qumran…text of Isaiah matched the Masoretic text. It was retracted, however, in 1948…The scroll of Isaiah found at Qumran is a third text-type, matching neither the Septuagint (LXX) nor the Masoretic text.

Among the Qumran texts was a scroll of Jeremiah. This is very significant because the LXX version of Jeremiah is seven chapters shorter than the Masoretic, and what remains is in a different order!

The Dead Sea Scrolls backs up the LXX version, not our Masoretic Bibles.3

Mr. Pavao, the webmaster of Christian History for Everyman, cited The International Standard Bible Encyclopedia as his source for this information. I couldn’t confirm that online. I did find the following in “The Qumrān texts and other scrolls” in Britannica online:

The most important manuscripts from what is now identified as Cave 1 of Qumrān are a practically complete Isaiah scroll (1QIsaa), dated about 100–75 BCE, and another very fragmentary manuscript (1QIsab) of the same book. The first contains many variants from the Masoretic text in both orthography and text, and the second is very close to the Masoretic type and contains few genuine variants.

Another line in the same article was intriguing: “Several texts in the paleo-Hebrew script show that this script continued to be used side by side with the Aramaic script for a long time.”4 Here is an opportunity to find causes of textural variation I haven’t even begun to consider. First, however, I have many other examples of forms of ἀφαιρέω in Isaiah in the Septuagint to consider, mostly to keep all the data in one place, I suspect.

Masoretic Text

Septuagint

Isaiah 4:1 (Tanakh/KJV)

Isaiah 4:1 (NET)

Isaiah 4:1 (NETS)

Isaiah 4:1 (Elpenor English)
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away (אֱסֹ֖ף) our reproach. Seven women will grab hold of one man at that time. They will say, “We will provide our own food, we will provide our own clothes; but let us belong to you—take away (‘āsap̄, אסף) our shame!” Seven women shall take hold of one man, saying, “We will eat our own bread and wear our own clothes; just let your name be called upon us; take away (ἄφελε) our reproach.” And seven women shall take hold of one man, saying, We will eat our own bread, and wear our own raiment: only let thy name be called upon us, [and] take away (ἄφελε) our reproach.

Here, the Hebrew word אֱסֹ֖ף (‘āsap̄) was translated ἄφελε (a form of ἀφαιρέω) in the Septuagint.

Masoretic Text

Septuagint

Isaiah 7:20 (Tanakh/KJV)

Isaiah 7:20 (NET)

Isaiah 7:20 (NETS)

Isaiah 7:20 (Elpenor English)
In the same day shall the Lord shave with a razor that is hired, namely, by them beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume (תִּסְפֶּֽה) the beard. At that time the Lord will use a razor hired from the banks of the Euphrates River, the king of Assyria, to shave the hair off the head and private parts; it will also shave off (sāp̄â, תספה) the beard. On that day the Lord will shave with the great and drunken razor—which is beyond the river of the king of the Assyrians—the head and the hair of the feet, and he will cut off (ἀφελεῗ) the beard. In that day the Lord shall shave with the hired razor of the king of Assyria beyond the river the head, and the hairs of the feet, and will remove (ἀφελεῖ) the beard.

Here, the Hebrew word תִּסְפֶּֽה (sāp̄â) was translated ἀφελεῖ (a form of ἀφαιρέω) in the Septuagint.

Masoretic Text

Septuagint

Isaiah 8:8 (Tanakh/KJV)

Isaiah 8:8 (NET)

Isaiah 8:8 (NETS)

Isaiah 8:8 (Elpenor English)
And he shall pass (וְחָלַ֚ף) through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. It will spill (ḥālap̄, וחלף) into Judah, flooding and engulfing, as it reaches to the necks of its victims. He will spread his wings out over your entire land, O Immanuel.” and he will take away (ἀφελεῗ) from Judea any man who can lift his head or who is capable to accomplish anything; his camp will be such as to fill the breadth of your country. God is with us. and he shall take away (ἀφελεῖ) from Juda [every] man who shall be able to lift up his head, [and every one] able to accomplish anything; and his camp shall fill the breadth of thy land, [O] God with us.

Here, the Hebrew word וְחָלַ֚ף (ḥālap̄) was translated ἀφελεῖ (a form of ἀφαιρέω) in the Septuagint. The rabbis, it seems, used their knowledge of what actually happened to unpack Hebrew idioms, metaphors or euphemisms for the Greek reader, including translating עִמָּֽנוּאֵֽל (ʿimmānû’ēl) μεθ᾽ ἡμῶν ὁ θεός, God is with us (NETS), [O] God with us (Elpenor English).

Masoretic Text

Septuagint

Isaiah 9:14 (Tanakh/KJV)

Isaiah 9:14 (NET)

Isaiah 9:14 (NETS)

Isaiah 9:14 (Elpenor English)
Therefore the LORD will cut off (וַיַּכְרֵ֨ת) from Israel head and tail, branch and rush, in one day. So the Lord cut off (kāraṯ, ויכרת) Israel’s head and tail, both the shoots and stalk in one day. So the Lord took away (ἀφεῗλεν) from Israel head and tail, great and small in one day— So the Lord took away (ἀφεῖλε) from Israel the head and tail, great and small, in one day: the old man, and them that respect persons, this is the head; and the prophet teaching unlawful things, he is the tail.

Here, the Hebrew word וַיַּכְרֵ֨ת (kāraṯ) was translated ἀφεῗλε(ν) (a form of ἀφαιρέω) in the Septuagint. The additional text in the Elpenor English version of the Septuagint is verse 15 in the Masoretic text and the BLB Septuagint.

Masoretic Text

Septuagint

Isaiah 16:2 (Tanakh/KJV)

Isaiah 16:2 (NET)

Isaiah 16:2 (NETS)

Isaiah 16:2 (Elpenor English)
For it shall be, that, as a wandering bird cast out (מְשֻׁלָּ֑ח) of the nest, so the daughters of Moab shall be at the fords of Arnon. At the fords of the Arnon the Moabite women are like a bird that flies about when forced from (šālaḥ, משלח) its nest. For you will be as a nestling taken away (ἀφῃρημένος) from a bird that is flying, O daughter of Moab! And then, O Arnon, For thou shalt be as a young bird taken away (ἀφηρημένος) from a bird that has flown: [even] thou shalt be [so], daughter of Moab: and then do thou, O Arnon,

Here, the Hebrew word מְשֻׁלָּ֑ח (šālaḥ) was translated ἀφηρημένος (a form of ἀφαιρέω) in the Septuagint.

I’ll continue this in another essay.

Tables comparing Isaiah 28:18; 58:9; 4:1; 7:20; 8:8; 9:14 and 16:2 in the Tanakh, KJV and NET, and comparing the Greek of Isaiah 28:18; 58:9; 4:1; 7:20; 8:8; 9:14 and 16:2 in the Septuagint (BLB and Elpenor) follow.

Isaiah 28:18 (Tanakh)

Isaiah 28:18 (KJV)

Isaiah 28:18 (NET)
And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Your treaty with death will be dissolved; your agreement with Sheol will not last. When the overwhelming judgment sweeps by, you will be overrun by it.

Isaiah 28:18 (Septuagint BLB)

Isaiah 28:18 (Septuagint Elpenor)
μὴ καὶ ἀφέλῃ ὑμῶν τὴν διαθήκην τοῦ θανάτου καὶ ἡ ἐλπὶς ὑμῶν ἡ πρὸς τὸν ᾅδην οὐ μὴ ἐμμείνῃ καταιγὶς φερομένη ἐὰν ἐπέλθῃ ἔσεσθε αὐτῇ εἰς καταπάτημα μὴ καὶ ἀφέλῃ ὑμῶν τὴν διαθήκην τοῦ θανάτου, καὶ ἡ ἐλπὶς ὑμῶν ἡ πρὸς τὸν ᾅδην οὐ μὴ ἐμμείνῃ· καταιγὶς φερομένη ἐὰν ἐπέλθῃ, ἔσεσθε αὐτῇ εἰς καταπάτημα

Isaiah 28:18 (NETS)

Isaiah 28:18 (English Elpenor)
lest it also take away your covenant of death. And your hope regarding Hades will not remain; if a rushing storm comes, you will be trampled down by it. except it also take away your covenant of death, and your trust in Hades shall by no means stand: if the rushing storm should come upon you, ye shall be beaten down by it.

Isaiah 58:9 (Tanakh)

Isaiah 58:9 (KJV)

Isaiah 58:9 (NET)
Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity; Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity; Then you will call out, and the Lord will respond; you will cry out, and he will reply, ‘Here I am.’ You must remove the burdensome yoke from among you and stop pointing fingers and speaking sinfully.

Isaiah 58:9 (Septuagint BLB)

Isaiah 58:9 (Septuagint Elpenor)
τότε βοήσῃ καὶ ὁ θεὸς εἰσακούσεταί σου ἔτι λαλοῦντός σου ἐρεῗ ἰδοὺ πάρειμι ἐὰν ἀφέλῃς ἀπὸ σοῦ σύνδεσμον καὶ χειροτονίαν καὶ ῥῆμα γογγυσμοῦ τότε βοήσῃ, καὶ ὁ Θεὸς εἰσακούσεταί σου· ἔτι λαλοῦντός σου ἐρεῖ· ἰδοὺ πάρειμι. ἐὰν ἀφέλῃς ἀπὸ σοῦ σύνδεσμον καὶ χειροτονίαν καὶ ρῆμα γογγυσμοῦ

Isaiah 58:9 (NETS)

Isaiah 58:9 (English Elpenor)
Then you shall cry out, and God will listen to you; while you are still speaking, he will say, Here I am. If you remove from you a bond and a stretching of the hand and a murmuring word Then shalt thou cry, and God shall hearken to thee; while thou art yet speaking he will say, Behold, I am here. If thou remove from thee the band, and the stretching forth of the hands, and murmuring speech;

Isaiah 4:1 (Tanakh)

Isaiah 4:1 (KJV)

Isaiah 4:1 (NET)
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. Seven women will grab hold of one man at that time. They will say, “We will provide our own food, we will provide our own clothes; but let us belong to you—take away our shame!”

Isaiah 4:1 (Septuagint BLB)

Isaiah 4:1 (Septuagint Elpenor)
καὶ ἐπιλήμψονται ἑπτὰ γυναῗκες ἀνθρώπου ἑνὸς λέγουσαι τὸν ἄρτον ἡμῶν φαγόμεθα καὶ τὰ ἱμάτια ἡμῶν περιβαλούμεθα πλὴν τὸ ὄνομα τὸ σὸν κεκλήσθω ἐφ᾽ ἡμᾶς ἄφελε τὸν ὀνειδισμὸν ἡμῶν ΚΑΙ ἐπιλήψονται ἑπτὰ γυναῖκες ἀνθρώπου ἑνὸς λέγουσαι· τὸν ἄρτον ἡμῶν φαγόμεθα καὶ τὰ ἱμάτια ἡμῶν περιβαλούμεθα πλὴν τὸ ὄνομα τὸ σὸν κεκλήσθω ἐφ᾿ ἡμᾶς, ἄφελε τὸν ὀνειδισμὸν ἡμῶν

Isaiah 4:1 (NETS)

Isaiah 4:1 (English Elpenor)
Seven women shall take hold of one man, saying, “We will eat our own bread and wear our own clothes; just let your name be called upon us; take away our reproach.” And seven women shall take hold of one man, saying, We will eat our own bread, and wear our own raiment: only let thy name be called upon us, [and] take away our reproach.

Isaiah 7:20 (Tanakh)

Isaiah 7:20 (KJV)

Isaiah 7:20 (NET)
In the same day shall the Lord shave with a razor that is hired, namely, by them beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard. In the same day shall the Lord shave with a razor that is hired, namely, by them beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard. At that time the Lord will use a razor hired from the banks of the Euphrates River, the king of Assyria, to shave the hair off the head and private parts; it will also shave off the beard.

Isaiah 7:20 (Septuagint BLB)

Isaiah 7:20 (Septuagint Elpenor)
ἐν τῇ ἡμέρᾳ ἐκείνῃ ξυρήσει κύριος τῷ ξυρῷ τῷ μεγάλῳ καὶ μεμεθυσμένῳ ὅ ἐστιν πέραν τοῦ ποταμοῦ βασιλέως Ἀσσυρίων τὴν κεφαλὴν καὶ τὰς τρίχας τῶν ποδῶν καὶ τὸν πώγωνα ἀφελεῗ ἐν τῇ ἡμέρᾳ ἐκείνῃ ξυρήσει Κύριος τῷ ξυρῷ τῷ μεγάλῳ καὶ μεμεθυσμένῳ, ὅ ἐστι πέραν τοῦ ποταμοῦ βασιλέως ᾿Ασσυρίων, τὴν κεφαλὴν καὶ τὰς τρίχας τῶν ποδῶν, καὶ τὸν πώγωνα ἀφελεῖ

Isaiah 7:20 (NETS)

Isaiah 7:20 (English Elpenor)
On that day the Lord will shave with the great and drunken razor—which is beyond the river of the king of the Assyrians—the head and the hair of the feet, and he will cut off the beard. In that day the Lord shall shave with the hired razor of the king of Assyria beyond the river the head, and the hairs of the feet, and will remove the beard.

Isaiah 8:8 (Tanakh)

Isaiah 8:8 (KJV)

Isaiah 8:8 (NET)
And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. It will spill into Judah, flooding and engulfing, as it reaches to the necks of its victims. He will spread his wings out over your entire land, O Immanuel.”

Isaiah 8:8 (Septuagint BLB)

Isaiah 8:8 (Septuagint Elpenor)
καὶ ἀφελεῗ ἀπὸ τῆς Ιουδαίας ἄνθρωπον ὃς δυνήσεται κεφαλὴν ἆραι ἢ δυνατὸν συντελέσασθαί τι καὶ ἔσται ἡ παρεμβολὴ αὐτοῦ ὥστε πληρῶσαι τὸ πλάτος τῆς χώρας σου μεθ᾽ ἡμῶν ὁ θεός καὶ ἀφελεῖ ἀπὸ τῆς ᾿Ιουδαίας ἄνθρωπον, ὃς δυνήσεται κεφαλὴν ἆραι ἢ δυνατὸν συντελέσασθαί τι, καὶ ἔσται ἡ παρεμβολὴ αὐτοῦ ὥστε πληρῶσαι τὸ πλάτος τῆς χώρας σου· μεθ᾿ ἡμῶν ὁ Θεός

Isaiah 8:8 (NETS)

Isaiah 8:8 (English Elpenor)
and he will take away from Judea any man who can lift his head or who is capable to accomplish anything; his camp will be such as to fill the breadth of your country. God is with us. and he shall take away from Juda [every] man who shall be able to lift up his head, [and every one] able to accomplish anything; and his camp shall fill the breadth of thy land, [O] God with us.

Isaiah 9:14 (Tanakh)

Isaiah 9:14 (KJV)

Isaiah 9:14 (NET)
Therefore the LORD will cut off from Israel head and tail, branch and rush, in one day. Therefore the LORD will cut off from Israel head and tail, branch and rush, in one day. So the Lord cut off Israel’s head and tail, both the shoots and stalk in one day.

Isaiah 9:14 (Septuagint BLB)

Isaiah 9:14 (Septuagint Elpenor)
καὶ ἀφεῗλεν κύριος ἀπὸ Ισραηλ κεφαλὴν καὶ οὐράν μέγαν καὶ μικρὸν ἐν μιᾷ ἡμέρᾳ καὶ ἀφεῖλε Κύριος ἀπὸ ᾿Ισραὴλ κεφαλὴν καὶ οὐράν, μέγαν καὶ μικρὸν ἐν μιᾷ ἡμέρᾳ, πρεσβύτην καὶ τοὺς τὰ πρόσωπα θαυμάζοντας (αὕτη ἡ ἀρχὴ) καὶ προφήτην διδάσκοντα ἄνομα (οὗτος ἡ οὐρά) [additional text is verse 15 in the BLB Septuagint]

Isaiah 9:14 (NETS)

Isaiah 9:14 (English Elpenor)
So the Lord took away from Israel head and tail, great and small in one day— So the Lord took away from Israel the head and tail, great and small, in one day: the old man, and them that respect persons, this is the head; and the prophet teaching unlawful things, he is the tail.

Isaiah 16:2 (Tanakh)

Isaiah 16:2 (KJV)

Isaiah 16:2 (NET)
For it shall be, that, as a wandering bird cast out of the nest, so the daughters of Moab shall be at the fords of Arnon. For it shall be, that, as a wandering bird cast out of the nest, so the daughters of Moab shall be at the fords of Arnon. At the fords of the Arnon the Moabite women are like a bird that flies about when forced from its nest.

Isaiah 16:2 (Septuagint BLB)

Isaiah 16:2 (Septuagint Elpenor)
ἔσῃ γὰρ ὡς πετεινοῦ ἀνιπταμένου νεοσσὸς ἀφῃρημένος θύγατερ Μωαβ ἔπειτα δέ Αρνων ἔσῃ γὰρ ὡς πετεινοῦ ἀνιπταμένου νεοσσὸς ἀφηρημένος, θύγατερ Μωάβ. ἔπειτα δέ, ᾿Αρνῶν, πλείονα

Isaiah 16:2 (NETS)

Isaiah 16:2 (English Elpenor)
For you will be as a nestling taken away from a bird that is flying, O daughter of Moab! And then, O Arnon, For thou shalt be as a young bird taken away from a bird that has flown: [even] thou shalt be [so], daughter of Moab: and then do thou, O Arnon,

Father, Son and Holy Spirit – Part 6

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This is a continuation of my intent to become much more familiar with the Greek translation of יְהֹוָ֨ה (Yᵊhōvâ) and יֱהֹוִה֙ (yᵊhōvâ) in the Septuagint. Genesis 2:4 marked the first occurrence of יְהֹוָ֥ה (Yᵊhōvâ) in the Masoretic text. Only the Elpenor version of the Septuagint seemed to corroborate that first occurrence with the Greek word Κύριος. None of the other occurrences thus far received any validation from the Septuagint.

Masoretic Text

Septuagint

Genesis 2:8 (Tanakh)

Genesis 2:8 (NET)

Genesis 2:8 (NETS)

Genesis 2:8 (English Elpenor)
And HaShem (יְהֹוָ֧ה) G-d (אֱלֹהִ֛ים) planted a garden eastward, in Eden; and there He put the man whom He had formed. The Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) planted an orchard in the east, in Eden; and there he placed the man he had formed. And the Lord (κύριος) God (ὁ θεὸς) planted an orchard in Edem toward the east, and there he put the man whom he had formed. And God (ὁ Θεὸς) planted a garden eastward in Edem, and placed there the man whom he had formed.

Here, it is the BLB Septuagint rather then the Elpenor which corroborated the Masoretic text’s יְהֹוָ֧ה (Yᵊhōvâ) with κύριος.

Primed by the graciousness of God’s word1–He gives the gifts He deems appropriate to whomever He chooses to give them–I can hear this as the graciousness of God. He did not leave the man (‘āḏām, האדם) he had formed2 naked and afraid in the wild. He prepared a garden or orchard (Hebrew: gan, גן; Greek: παράδεισον, a form of παράδεισος) for him in Eden (ʿēḏen, בעדן), which means pleasure.

Moses continued to describe the garden in pleasure:

Masoretic Text

Septuagint

Genesis 2:9 (Tanakh)

Genesis 2:9 (NET)

Genesis 2:9 (NETS)

Genesis 2:9 (English Elpenor)
And out of the ground made HaShem (יְהֹוָ֤ה) G-d (אֱלֹהִים֙) to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil. The Lord (Yᵊhōvâ, יהוה) God (ĕlōhîm’, אלהים) made all kinds of trees grow from the soil, every tree that was pleasing to look at and good for food. (Now the tree of life and the tree of the knowledge of good and evil were in the middle of the orchard.) And out of the earth God (ὁ θεὸς) furthermore made to grow every tree that is beautiful to the sight and good for food, the tree of life also in the orchard’s midst and the tree for knowing what is knowable of good and evil. And God (ὁ Θεὸς) made to spring up also out of the earth every tree beautiful to the eye and good for food, and the tree of life in the midst of the garden, and the tree of learning the knowledge of good and evil.

This occurrence of יְהֹוָ֤ה (Yᵊhōvâ) in the Masoretic text wasn’t corroborated by either version of the Septuagint.

In another essay I called Genesis 1:11, 12 an example of the authority of God’s word: “He spoke and the earth obeyed Him” (Genesis 1:11, 12 NET) [See Table below].

God said, “Let the land (‘ereṣ, הארץ) produce (dāšā’, תדשא) vegetation: plants yielding seeds and trees on the land bearing fruit with seed in it, according to their kinds.” It was so. The land (‘ereṣ, הארץ) produced (yāṣā’, ותוצא) 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.

Now I have two additional pieces of information:

Genesis 2:5 (NET) [See Table below]

Genesis 2:9 (NET) [See Table below]
Now no shrub of the field had yet grown on the earth, and no plant of the field had yet sprouted (ṣāmaḥ, יצמח), for the Lord God had not caused it to rain on the earth, and there was no man to cultivate the ground. The Lord God made all kinds of trees grow (ṣāmaḥ, ויצמח) from the soil (‘ăḏāmâ, האדמה), every tree that was pleasing to look at and good for food. (Now the tree of life and the tree of the knowledge of good and evil were in the middle of the orchard.)

Was it seeds that the land (‘ereṣ, הארץ) produced (yāṣā’, ותוצא)? Or was it the land’s plans, ideas or designs that God saw…was good? The same Hebrew word תוצא (yāṣā’) occurred in Genesis 1:24 (NET) [Table]:

God said, “Let the land produce (yāṣā’, תוצא) living creatures according to their kinds: cattle, creeping things, and wild animals, each according to its kind.” It was so.

Regarding the trees of Eden the land’s “obedience” was effected (not surprisingly any longer) by God who made all kinds of trees grow (ṣāmaḥ, ויצמח) from the soil (‘ăḏāmâ, האדמה). And this exercise keeps me aware that God’s word is not sometimes true and other times powerful, sometimes authoritative and others gracious. His word is all of the above all of the time. The patterns simply helped me recognize these various aspects of his word.

The description of pleasure continued:

Masoretic Text

Septuagint

Genesis 2:10-14 (Tanakh)

Genesis 2:10-14 (NET)

Genesis 2:10-14 (NETS)

Genesis 2:10-14 (English Elpenor)
And a river went out of Eden to water the garden; and from thence it was parted, and became four heads [Table]. Now a river flows from Eden to water the orchard, and from there it divides into four headstreams. Now a river goes out of Edem to water the orchard; from there it divides into four sources [Table]. And a river proceeds out of Edem to water the garden, thence it divides itself into four heads.
The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold; The name of the first is Pishon; it runs through the entire land of Havilah, where there is gold. The name of the first one is Phison; it is the one that encircles the whole land of Heuilat, there where the gold is; The name of the one, Phison, this it is which encircles the whole land of Evilat, where there is gold.
and the gold of that land is good; there is bdellium and the onyx stone. (The gold of that land is pure; pearls and lapis lazuli are also there.) now the gold of that land is good, and carbuncle and light green stone are there. And the gold of that land is good, there also is carbuncle and emerald.
And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush. The name of the second river is Gihon; it runs through the entire land of Cush. And the second river’s name is Geon; it is the one that encircles the whole land of Ethiopia. And the name of the second river is Geon, this it is which encircles the whole land of Ethiopia.
And the name of the third river is Tigris; that is it which goeth toward the east of Asshur And the fourth river is the Euphrates. The name of the third river is Tigris; it runs along the east side of Assyria. The fourth river is the Euphrates. And the third river is the Tigris; it is one that goes over against the Assyrians. As for the fourth river, it is the Euphrates. And the third river is Tigris, this is that which flows forth over against the Assyrians. And the fourth river is Euphrates.

I won’t comment much here on antediluvian geography, nor attempt to use tantalizing Hebrew words like כוש (kûš), חדקל (ḥideqel), אשור (‘aššûr) or פרת (pᵊrāṯ) to locate Eden on a modern map. I grew up in Missouri near the center of the North American continent. I’ve walked up a hill, stood on a road cut, looked down on the highway and out over the landscape, trying to imagine the bottom of a warm shallow sea.

It was all in my imagination, a story to tell beginning Geology students on a field trip. A fresh look at the fossils at our feet revealed that these organisms probably didn’t live here, probably didn’t even die here. They were not bent and folded organisms crushed by the weight of sediments like so many fallen caryatids. They were broken pieces, fairly well sorted according to size and density.

If I imagine that the water carrying these pieces also had larger more dense pieces as well as smaller less dense pieces, I can imagine a relative measure of the flow of this water when these pieces fell out of suspension in this particular location. Though this particular imagination feels more sciency than my former imagination, it’s still just my imagination. I can’t pinpoint a place on a map upstream where larger more dense pieces of the same organisms fell out of suspension, or downstream where smaller pieces fell out. All I see are miles and miles of fossils of about this size embedded in a silt-sized limestone matrix.

My point is that the four distributaries described in Genesis 2:10-14 were planned and engineered by God. I’m more familiar post flood with river deltas, water following the path of least resistance as it flows downhill.

Masoretic Text

Septuagint

Genesis 2:15 (Tanakh)

Genesis 2:15 (NET)

Genesis 2:15 (NETS)

Genesis 2:15 (English Elpenor)
And HaShem (יְהֹוָ֥ה) G-d (אֱלֹהִ֖ים) took the man, and put him into the garden of Eden to dress it and to keep it. The Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) took the man and placed him in the orchard in Eden to care for it and to maintain it. And the Lord (κύριος) God (ὁ θεὸς) took the man whom he had formed and put him in the orchard to till and keep it. And the Lord (Κύριος) God (ὁ Θεὸς) took the man whom he had formed, and placed him in the garden of Delight, to cultivate and keep it.

Here יְהֹוָ֥ה (Yᵊhōvâ) was translated Κύριος in both versions of the Septuagint. An article I read while preparing this essay highlighted the Lord God’s graciousness to Adam, providing him with something meaningful to do in the garden, as it gave me an interesting contrast to what passes for human intelligence.

Yuval Noah Harari, historian, futurist, and World Economic Forum (WEF) adviser, said, “We just don’t need the vast majority of the population” in the early 21st century given modern technologies’ rendering human labor economically and militarily “redundant.”3

Mr. Harari explained:4

In the 20th century, what was common to all the stories — the liberal, the fascist, the communist — is that the big heroes of the story were the common people, not necessarily all people, but if you lived, say, in the Soviet Union in the 1930s, life was very grim, but when you looked at the propaganda posters on the walls that depicted the glorious future, you were there…

Now, when people look at the posters on the walls, or listen to TED talks, they hear a lot of these…big ideas and big words about machine learning and genetic engineering and blockchain and globalization, and they are not there…‘The future doesn’t need me. You have all these smart people in California and in New York and in Beijing, and they are planning this amazing future with artificial intelligence and bio-engineering and in global connectivity and whatnot, and they don’t need me…’

The Lord God continued:

Masoretic Text

Septuagint

Genesis 2:16, 17 (Tanakh)

Genesis 2:16, 17 (NET)

Genesis 2:16, 17 (NETS)

Genesis 2:16, 17 (English Elpenor)
And HaShem (יְהֹוָ֣ה) G-d (אֱלֹהִ֔ים) commanded the man, saying: ‘Of every tree of the garden thou mayest freely eat [Table]; Then the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) commanded the man, “You may freely eat fruit from every tree of the orchard, And the Lord (κύριος) God (ὁ θεὸς) commanded Adam, saying, “You shall eat for food of every tree that is in the orchard [Table], And the Lord (Κύριος) God (ὁ Θεὸς) gave a charge to Adam, saying, Of every tree which is in the garden thou mayest freely eat,
but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die’ [Table]. but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die.” but of the tree for knowing good and evil, of it you shall not eat; on the day that you eat of it, you shall die by death” [Table]. but of the tree of the knowledge of good and evil– of it ye shall not eat, but in whatsoever day ye eat of it, ye shall surely die.

Here, too, יְהֹוָ֣ה (Yᵊhōvâ) in the Masoretic text was corroborated by Κύριος in both versions of the Septuagint. While there is every reason to believe that the Lord God’s command to Adam was every bit as true, powerful, authoritative and gracious as every other word He had spoken, I can hear it as arbitrary, capricious, deceitful even evil. That says far more about me and my evil desire than it does about the Lord God or his word. It seems important to highlight that the tree of life was not included in this prohibition.

I’ll pick this up in another essay. A table mentioned above comparing English translations of Genesis 1:11, 12 follows:

Masoretic Text

Septuagint

Genesis 1:11, 12 (Tanakh)

Genesis 1:11, 12 (NET)

Genesis 1:11, 12 (NETS)

Genesis 1:11, 12 (English Elpenor)
And G-d said: ‘Let the earth (הָאָ֨רֶץ֙) put forth (תַּדְשֵׁ֤א) grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth’ And it was so [Table]. God said, “Let the land (‘ereṣ, הארץ) produce (dāšā’, תדשא) vegetation: plants yielding seeds and trees on the land bearing fruit with seed in it, according to their kinds.” It was so. And God said, “Let the earth (γῆ) put forth (βλαστησάτω) 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 [Table]. And God said, Let the earth (γῆ) bring forth (βλαστησάτω) 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 (הָאָ֜רֶץ) brought forth (וַתּוֹצֵ֨א) 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 [Table]. The land (‘ereṣ, הארץ) produced (yāṣā’, ותוצא) 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. And the earth (γῆ) brought forth (ἐξήνεγκεν) 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 [Table]. And the earth (γῆ) brought forth (ἐξήνεγκεν) 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.

A table mentioned above comparing English translations of Genesis 2:5 follows:

Masoretic Text

Septuagint

Genesis 2:5 (Tanakh)

Genesis 2:5 (NET)

Genesis 2:5 (NETS)

Genesis 2:5 (English Elpenor)
No shrub of the field was yet in the earth, and no herb of the field had yet sprung up (יִצְמָ֑ח); for HaShem G-d had not caused it to rain upon the earth, and there was not a man to till the ground [Table]; Now no shrub of the field had yet grown on the earth, and no plant of the field had yet sprouted (ṣāmaḥ, יצמח), for the Lord God had not caused it to rain on the earth, and there was no man to cultivate the ground. and all verdue of the field before it came to be (γενέσθαι) upon the earth and all herbage of the field before it sprang up, for God had not sent rain upon the earth, and there was not a human to till the earth [Table], and every herb of the field before it was (γενέσθαι) on the earth, and all the grass of the field before it sprang up, for God had not rained on the earth, and there was not a man to cultivate it.

A table mentioned above comparing English translations of Genesis 2:9 follows:

Masoretic Text

Septuagint

Genesis 2:9 (Tanakh)

Genesis 2:9 (NET)

Genesis 2:9 (NETS)

Genesis 2:9 (English Elpenor)
And out of the ground (הָ֣אֲדָמָ֔ה) made HaShem G-d to grow (וַיַּצְמַ֞ח) every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil. The Lord God made all kinds of trees grow (ṣāmaḥ, ויצמח) from the soil ‘(ăḏāmâ, האדמה), every tree that was pleasing to look at and good for food. (Now the tree of life and the tree of the knowledge of good and evil were in the middle of the orchard.) And out of the earth (γῆς) God furthermore made to grow (ἐξανέτειλεν) every tree that is beautiful to the sight and good for food, the tree of life also in the orchard’s midst and the tree for knowing what is knowable of good and evil. And God made to spring up (ἐξανέτειλεν) also out of the earth (γῆς) every tree beautiful to the eye and good for food, and the tree of life in the midst of the garden, and the tree of learning the knowledge of good and evil.

Tables comparing Genesis 2:8; 2:9; 2:11; 2:12; 2:13; 2:14 and 2:15 in the Tanakh, KJV and NET; and tables comparing Genesis 2:8; 2:9; 2:11; 2:12; 2:13; 2:14 and 2:15 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek follow.

Genesis 2:8 (Tanakh)

Genesis 2:8 (KJV)

Genesis 2:8 (NET)
And HaShem G-d planted a garden eastward, in Eden; and there He put the man whom He had formed. And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed. The Lord God planted an orchard in the east, in Eden; and there he placed the man he had formed.

Genesis 2:8 (Septuagint BLB)

Genesis 2:8 (Septuagint Elpenor)
καὶ ἐφύτευσεν κύριος ὁ θεὸς παράδεισον ἐν Εδεμ κατὰ ἀνατολὰς καὶ ἔθετο ἐκεῗ τὸν ἄνθρωπον ὃν ἔπλασεν Καὶ ἐφύτευσεν ὁ Θεὸς παράδεισον ἐν ᾿Εδὲμ κατὰ ἀνατολὰς καὶ ἔθετο ἐκεῖ τὸν ἄνθρωπον, ὃν ἔπλασε

Genesis 2:8 (NETS)

Genesis 2:8 (English Elpenor)
And the Lord God planted an orchard in Edem toward the east, and there he put the man whom he had formed. And God planted a garden eastward in Edem, and placed there the man whom he had formed.

Genesis 2:9 (Tanakh)

Genesis 2:9 (KJV)

Genesis 2:9 (NET)
And out of the ground made HaShem G-d to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. The Lord God made all kinds of trees grow from the soil, every tree that was pleasing to look at and good for food. (Now the tree of life and the tree of the knowledge of good and evil were in the middle of the orchard.)

Genesis 2:9 (Septuagint BLB)

Genesis 2:9 (Septuagint Elpenor)
καὶ ἐξανέτειλεν ὁ θεὸς ἔτι ἐκ τῆς γῆς πᾶν ξύλον ὡραῗον εἰς ὅρασιν καὶ καλὸν εἰς βρῶσιν καὶ τὸ ξύλον τῆς ζωῆς ἐν μέσῳ τῷ παραδείσῳ καὶ τὸ ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ καὶ ἐξανέτειλεν ὁ Θεὸς ἔτι ἐκ τῆς γῆς πᾶν ξύλον ὡραῖον εἰς ὅρασιν καὶ καλὸν εἰς βρῶσιν καὶ τὸ ξύλον τῆς ζωῆς ἐν μέσῳ τοῦ παραδείσου καὶ τὸ ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ

Genesis 2:9 (NETS)

Genesis 2:9 (English Elpenor)
And out of the earth God furthermore made to grow every tree that is beautiful to the sight and good for food, the tree of life also in the orchard’s midst and the tree for knowing what is knowable of good and evil. And God made to spring up also out of the earth every tree beautiful to the eye and good for food, and the tree of life in the midst of the garden, and the tree of learning the knowledge of good and evil.

Genesis 2:11 (Tanakh)

Genesis 2:11 (KJV)

Genesis 2:11 (NET)
The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold; The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; The name of the first is Pishon; it runs through the entire land of Havilah, where there is gold.

Genesis 2:11 (Septuagint BLB)

Genesis 2:11 (Septuagint Elpenor)
ὄνομα τῷ ἑνὶ Φισων οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Ευιλατ ἐκεῗ οὗ ἐστιν τὸ χρυσίον ὄνομα τῷ ἑνὶ Φισῶν· οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Εὐιλάτ, ἐκεῖ οὗ ἐστι τὸ χρυσίον

Genesis 2:11 (NETS)

Genesis 2:11 (English Elpenor)
The name of the first one is Phison; it is the one that encircles the whole land of Heuilat, there where the gold is; The name of the one, Phison, this it is which encircles the whole land of Evilat, where there is gold.

Genesis 2:12 (Tanakh)

Genesis 2:12 (KJV)

Genesis 2:12 (NET)
and the gold of that land is good; there is bdellium and the onyx stone. And the gold of that land is good: there is bdellium and the onyx stone. (The gold of that land is pure; pearls and lapis lazuli are also there.)

Genesis 2:12 (Septuagint BLB)

Genesis 2:12 (Septuagint Elpenor)
τὸ δὲ χρυσίον τῆς γῆς ἐκείνης καλόν καὶ ἐκεῗ ἐστιν ὁ ἄνθραξ καὶ ὁ λίθος ὁ πράσινος τὸ δὲ χρυσίον τῆς γῆς ἐκείνης καλόν· καὶ ἐκεῖ ἐστιν ὁ ἄνθραξ καὶ ὁ λίθος ὁ πράσινος

Genesis 2:12 (NETS)

Genesis 2:12 (English Elpenor)
now the gold of that land is good, and carbuncle and light green stone are there. And the gold of that land is good, there also is carbuncle and emerald.

Genesis 2:13 (Tanakh)

Genesis 2:13 (KJV)

Genesis 2:13 (NET)
And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush. And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia. The name of the second river is Gihon; it runs through the entire land of Cush.

Genesis 2:13 (Septuagint BLB)

Genesis 2:13 (Septuagint Elpenor)
καὶ ὄνομα τῷ ποταμῷ τῷ δευτέρῳ Γηων οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Αἰθιοπίας καὶ ὄνομα τῷ ποταμῷ τῷ δευτέρῳ Γεῶν· οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Αἰθιοπίας

Genesis 2:13 (NETS)

Genesis 2:13 (English Elpenor)
And the second river’s name is Geon; it is the one that encircles the whole land of Ethiopia. And the name of the second river is Geon, this it is which encircles the whole land of Ethiopia.

Genesis 2:14 (Tanakh)

Genesis 2:14 (KJV)

Genesis 2:14 (NET)
And the name of the third river is Tigris; that is it which goeth toward the east of Asshur And the fourth river is the Euphrates. And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. The name of the third river is Tigris; it runs along the east side of Assyria. The fourth river is the Euphrates.

Genesis 2:14 (Septuagint BLB)

Genesis 2:14 (Septuagint Elpenor)
καὶ ὁ ποταμὸς ὁ τρίτος Τίγρις οὗτος ὁ πορευόμενος κατέναντι Ἀσσυρίων ὁ δὲ ποταμὸς ὁ τέταρτος οὗτος Εὐφράτης καὶ ὁ ποταμὸς ὁ τρίτος Τίγρις· οὗτος ὁ προπορευόμενος κατέναντι ᾿Ασσυρίων. ὁ δὲ ποταμὸς ὁ τέταρτος Εὐφράτης

Genesis 2:14 (NETS)

Genesis 2:14 (English Elpenor)
And the third river is the Tigris; it is one that goes over against the Assyrians. As for the fourth river, it is the Euphrates. And the third river is Tigris, this is that which flows forth over against the Assyrians. And the fourth river is Euphrates.

Genesis 2:15 (Tanakh)

Genesis 2:15 (KJV)

Genesis 2:15 (NET)
And HaShem G-d took the man, and put him into the garden of Eden to dress it and to keep it. And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it. The Lord God took the man and placed him in the orchard in Eden to care for it and to maintain it.

Genesis 2:15 (Septuagint BLB)

Genesis 2:15 (Septuagint Elpenor)
καὶ ἔλαβεν κύριος ὁ θεὸς τὸν ἄνθρωπον ὃν ἔπλασεν καὶ ἔθετο αὐτὸν ἐν τῷ παραδείσῳ ἐργάζεσθαι αὐτὸν καὶ φυλάσσειν Καὶ ἔλαβε Κύριος ὁ Θεὸς τὸν ἄνθρωπον, ὃν ἔπλασε, καὶ ἔθετο αὐτὸν ἐν τῷ παραδείσῳ τῆς τρυφῆς, ἐργάζεσθαι αὐτὸν καὶ φυλάσσειν

Genesis 2:15 (NETS)

Genesis 2:15 (English Elpenor)
And the Lord God took the man whom he had formed and put him in the orchard to till and keep it. And the Lord God took the man whom he had formed, and placed him in the garden of Delight, to cultivate and keep it.

The Lost Son of Perdition, Part 9

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This is a continuation of my consideration of God’s love for Satan revealed in the book of Job. The Lord (Yᵊhōvâ, יהוה) allowed (Job 1:12) Satan to carry out his scientific experiment on Job, a blameless and upright man, one who fears God and turns away from evil.1

Satan stated his hypothesis before the Lord (Job 1:9b, 10 NET):

Is it for nothing that Job fears God? [Table] Have you not made a hedge around him and his household and all that he has on every side? You have blessed the work of his hands, and his livestock have increased in the land [Table].

In other words, Job’s blamelessness, uprightness, fear or worship of God, turning away from evil was the result of God’s bribe of material well-being (Job 1:1-3). Satan proposed a test for this hypothesis (Job 1:11 NET [Table]):

But extend your hand and strike everything he has, and he will no doubt curse you to your face!

The Lord permitted Satan to take Job’s oxen and donkeys along with most of his servants who tended them (Job 1:14, 15), his sheep along with most of his servants who tended them (Job 1:16), his camels along with most of his servants who tended them (Job 1:17), and his children along with most of his servants who attended them (Job 1:18, 19).

Masoretic Text

Septuagint

Job 1:20-22 (Tanakh/KJV)

Job 1:20-22 (NET)

Job 1:20-22 (NETS)

Job 1:20-22 (English Elpenor)
Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped, Then Job got up and tore his robe. He shaved his head, and then he threw himself down with his face to the ground. So Iob arose, tore his clothes and shaved the hair of his head and fell on the ground and did obeisance and said, So Job arose, and rent his garments, and shaved the hair of his head, and fell on the earth, and worshipped,
And said, Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD. He said, “Naked I came from my mother’s womb, and naked I will return there. The Lord gives, and the Lord takes away. May the name of the Lord be blessed!” “I came naked from my mother’s womb; naked also shall I return there; the Lord gave; the Lord has taken away; as it seemed good to the Lord, so it turned out; blessed be the name of the Lord.” and said, I myself came forth naked from my mother᾿s womb, and naked shall I return thither; the Lord gave, the Lord has taken away: as it seemed good to the Lord, so has it come to pass; blessed be the name of the Lord.
In all this Job sinned not, nor charged God foolishly. In all this Job did not sin, nor did he charge God with moral impropriety. In all these things that happened to him Iob did not sin at all before the Lord, and did not charge God with folly. In all these events that befell him Job sinned not at all before the Lord, and did not impute folly to God.

Satan’s hypothesis was falsified: removing Job’s material blessings did not cause him to curse God. When I first read the book of Job, however, I knew very little about the scientific method, particularly its limitations. I didn’t know God very well either.

I assumed that the meaning of this story was that Job’s blamelessness, uprightness, fear or worship of God and turning away from evil was something either innate to Job or acquired by his own efforts, definitely not the result of anything God had done. In fact, I assumed that Job’s innate or self-achieved blamelessness, uprightness, fear or worship of God and turning away from evil was the reason God had made a hedge around him and his household, blessed the work of his hands, and caused his livestock to increase in the land.

Now I believe that Satan’s falsified hypothesis was nearer the truth than my own. The following was recorded regarding Job:

Masoretic Text

Septuagint

Job 1:4, 5 (Tanakh/KJV)

Job 1:4, 5 (NET)

Job 1:4, 5 (NETS)

Job 1:4, 5 (English Elpenor)
And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them. Now his sons used to go and hold a feast in the house of each one in turn, and they would send and invite their three sisters to eat and to drink with them. Now his sons used to gather with one another and hold a feast each day; they used to take along their three sisters as well, to eat and drink with them. And his sons visiting one another prepared a banquet every day, taking with them also their sisters to eat and drink with them.
And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually. When the days of their feasting were finished, Job would send for them and sanctify them; he would get up early in the morning and offer burnt offerings according to the number of them all. For Job thought, “Perhaps my children have sinned and cursed God in their hearts.” This was Job’s customary practice. And when the feast days had run their course, Iob used to send and purify them, rising early in the morning, and he used to offer a sacrifice on their behalf, according to their number, and one bull calf as a sin offering for their souls–for Job said, “Perhaps my sons thought bad things in their mind toward God.” So this is what Job would always do. And when the days of the banquet were completed, Job sent and purified them, having risen up in the morning, and offered sacrifices for them, according to their number, and one calf for a sin-offering for their souls: for Job said, Lest peradventure my sons have thought evil in their minds against God. Thus, then Job did continually.

In other words, Job believed the Lord, and [I now assume] the Lord credited it as righteousness to him.2 And that righteousness came in the form of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.3 Was Satan unaware of this? I don’t know.

If he knew it and carried out the whole charade described in the book of Job anyway, he was more duplicitous than I’ve ever imagined. The whole design of his argument, hypothesis and experiment was intended to throw me (and anyone else) off the scent of God’s graciousness. If Satan knew, then God certainly recognized his duplicity. His love for Satan in terms of his patience becomes all the more astounding.

Satan came before the Lord again.

Masoretic Text

Septuagint

Job 2:1, 2 (Tanakh/KJV)

Job 2:1, 2 (NET)

Job 2:1, 2 (NETS)

Job 2:1, 2 (English Elpenor)
Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD. Again the day came when the sons of God came to present themselves before the Lord, and Satan also arrived among them to present himself before the Lord. Now it happened, when it was the set day and the angels of God came to present themselves before the Lord, the slanderer also came among them. [to present himself before the Lord] And it came to pass on a certain day, that the angels of God came to stand before the Lord, and the devil came among them to stand before the Lord.
And the LORD said unto Satan (הַשָּׂטָ֔ן), From whence comest thou? And Satan (הַשָּׂטָ֚ן) answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. And the Lord said to Satan (śāṭān, השׁטן), “Where have you come from?” Satan (śāṭān, השׁטן) answered the Lord, “From roving about on the earth, and from walking back and forth across it.” And the Lord said to the slanderer (τῷ διαβόλῳ), “Where are you coming from?” Then the slanderer (ὁ διάβολος) said before the Lord, “I have come, after traversing what is under heaven and walking about everywhere.” And the Lord, said to the devil (τῷ διαβόλῳ), Whence comest thou? Then the devil (ὁ διάβολος) said before the Lord, I am come from going through the world, and walking about the whole earth.

The Hebrew word הַשָּׂטָ֔ן (Tanakh, KJV, NET: Satan) was translated τῷ διαβόλῳ and ὁ διάβολος in the Septuagint. Be sober and alert, Peter warned his readers. Your enemy the devil (διάβολος), like a roaring lion, is on the prowl looking for someone to devour.4 Still, the Lord loved him patiently.

Masoretic Text

Septuagint

Job 2:3 (Tanakh/KJV)

Job 2:3 (NET)

Job 2:3 (NETS)

Job 2:3 (English Elpenor)
And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. Then the Lord said to Satan, “Have you considered my servant Job? For there is no one like him on the earth, a pure and upright man, one who fears God and turns away from evil. And he still holds firmly to his integrity, so that you stirred me up to destroy him without reason.” Then the Lord said, “So did you notice my attendant Iob–that there is no one of those on the earth like him, an innocent, genuine, blameless, religious man, staying away from all wrong? And he still maintains his innocence, though you said to destroy his possessions for no reason.” And the Lord said to the devil, Hast thou then observed my servant Job, that there is none of [men] upon the earth like him, a harmless, true, blameless, godly man, abstaining from all evil? and he yet cleaves to innocence, whereas thou has told [me] to destroy his substance without cause?

In another essay I made such an issue of Mr. Cox’s translation of Job 1:8 in the NETS, I want to compare the Greek and Hebrew of Job 2:3 here. The Greek of the Septuagint follows:

Job 1:8 (Septuagint BLB)

Job 2:3 (Septuagint BLB)

Job 1:8 (Septuagint Elpenor)

Job 2:3 (Septuagint Elpenor)
προσέσχες τῇ διανοίᾳ σου κατὰ τοῦ παιδός μου Ιωβ προσέσχες οὖν τῷ θεράποντί μου Ιωβ προσέσχες τῇ διανοίᾳ σου κατὰ τοῦ παιδός μου ᾿Ιώβ προσέσχες οὖν τῷ θέραποντί μου ᾿Ιώβ

Job 1:8 (NETS)

Job 2:3 (NETS)

Job 1:8 (English Elpenor)

Job 2:3 (English Elpenor)
Did you give thought to your disposition against my servant Iob So did you notice my attendant Iob Hast thou diligently considered my servant Job Hast thou then observed my servant Job

While the Greek of Job 1:8 was τῇ διανοίᾳ σου κατὰ τοῦ παιδός μου, the Greek of Job 2:3 was οὖν τῷ θεράποντί μου. The Hebrew in the Masoretic text, however, was not that different.

Job 1:8

Job 2:3

Hebrew

Greek

Hebrew

Greek
השׁמת προσέσχες השׁמת προσέσχες
לבך τῇ διανοίᾳ σου לבך οὖν
על κατὰ אל
עבדי τοῦ παιδός μου עבדי τῷ θεράποντί μου
איוב Ιωβ איוב Ιωβ

Only the preposition על (ʿal), translated κατὰ in the Septuagint, was changed in verse 2:3 to אל (‘ēl). I don’t really mean to imply that οὖν was intended as a Greek translation of the Hebrew word לבך (lēḇ), only that it is second in the word string. If the rabbis who translated the Septuagint were able to glean this much difference from a preposition, it is well beyond my knowledge of both Greek and Hebrew.

Though I’ve developed a healthy skepticism regarding the originality of the Masoretic text when it differs dramatically from the Septuagint, a brief survey of the most blatant difference (παιδός and θεράποντί) persuaded me not to pursue it any further [See Table below] at this time .

Reference Hebrew NET Septuagint NETS/Elpenor
Genesis 24:24 לבן son θεράποντι attendant/servant
Exodus 4:10 עבדך servant θεράποντί attendant/servant
Exodus 14:31 עבדו servant θεράποντι attendant/servant
Deuteronomy 3:24 עבדך me θεράποντι attendant/servant
Job 2:3 עבדי servant θέραποντί attendant/servant

Four of the five occurrences of θέραποντί (a form of θεράπων) in the Septuagint were translations of forms of עֶבֶד (ʿeḇeḏ). The fifth was probably not a translation of לבן (bēn) but of a word in a phrase which no longer appears in the Masoretic text [See Table below]. There is one occurrence of θεράπων in the New Testament as a description of Moses (Hebrews 3:5 NET):

Now Moses5 was faithful in all God’s house as a servant (θεράπων), to testify to the things that would be spoken.

Hebrews 3:5 alludes to, and quotes from, Numbers 12:7 in the Septuagint where the Hebrew word עַבְדִּ֣י (ʿeḇeḏ), My servant (Tanakh, KJV, NET), was translated ὁ θεράπων μου:

Masoretic Text

Septuagint

Numbers 12:7 (Tanakh)

Numbers 12:7 (NET)

Numbers 12:7 (NETS)

Numbers 12:7 (English Elpenor)
My servant (עַבְדִּ֣י) Moses is not so; he is trusted in all My house; My servant (ʿeḇeḏ, עבדי) Moses is not like this; he is faithful in all my house. Not so my attendant (ὁ θεράπων μου) Moyses; in my whole house he is faithful. My servant (ὁ θεράπων μου) Moses [is] not so; he is faithful in all my house.

It seems that the rabbis used forms of θεράπων as an honorific among slaves and servants, and Job had earned that honorific by holding onto his innocence. I’ll continue in another essay.

A table comparing the Greek of the quotation of Numbers 12:7 in Hebrews 3:5 follows:

Hebrews 3:5 (NET Parallel Greek)

Numbers 12:7 (Septuagint BLB)

Numbers 12:7 (Septuagint Elpenor)
πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ ἐν ὅλῳ τῷ οἴκῳ μου πιστός ἐστιν ἐν ὅλῳ τῷ οἴκῳ μου πιστός ἐστι

Hebrews 3:5 (NET)

Numbers 12:7 (NETS)

Numbers 12:7 (English Elpenor)
faithful in all God’s house in my whole house he is faithful he is faithful in all my house

A table of all occurrences of forms of θεράπων found in the Septuagint follows:

θεράπων Exodus 33:11; Numbers 12:7; Joshua 1:2; Job 3:19; Job 7:2; Job 42:7; Job 42:8; Proverbs 18:14
θεράποντες Exodus 9:30; Exodus 10:7; Exodus 12:30
θεράποντος Numbers 12:8; 1 Chronicles 16:40; Job 32:13; Job 42:8
θεραπόντων Genesis 50:17; Exodus 5:21; Exodus 7:9; Exodus 7:10; Exodus 7:20; Exodus 8:3; Exodus 8:9; Exodus 8:11; Exodus 8:24; Exodus 8:29; Exodus 8:31; Exodus 9:8; Exodus 9:14; Exodus 9:20; Exodus 9:34; Exodus 10:1; Exodus 10:6; Exodus 11:3; Exodus 14:5; Exodus 14:8; Deuteronomy 9:27; Proverbs 27:27
θεράποντι Genesis 24:44; Exodus 4:10; Exodus 14:31; Deuteronomy 3:24; Job 2:3
θεράπουσιν Numbers 32:31; Deuteronomy 29:2; Deuteronomy 34:11
θεράποντα Numbers 11:11; Job 19:16; Job 42:8
θεράποντας Exodus 8:4; Exodus 8:21

A table illustrating the difference between the Septuagint and Masoretic text in Genesis 24:44 follows:

Masoretic Text

Septuagint

Genesis 24:44 (Tanakh)

Genesis 24:44 (NET)

Genesis 24:44 (NETS)

Genesis 24:44 (English Elpenor)
and she shall say to me: Both drink thou, and I will also draw for thy camels; let the same be the woman whom HaShem hath appointed for my master’s son. Then she will reply to me, “Drink, and I’ll draw water for your camels too.” May that woman be the one whom the Lord has chosen for my master’s son.’ and she should say to me, “You drink, and I will fetch water for your camels too,” may this be the woman whom the Lord prepared for his own attendant (θεράποντι) Isaak, and by this I shall know that you have done mercy toward my lord Abraam.’ and she shall say to me, Both drink thou, and I will draw water for thy camels, this [shall be] the wife whom the Lord has prepared for his own servant (θεράποντι) Isaac; and hereby shall I know that thou hast wrought mercy with my master Abraam.

Tables comparing Job 1:20; 1:21; 1:22; 1:4; 1:5; 2:1; 2:2; 2:3; Numbers 12:7 and Genesis 24:44 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 1:20; 1:21; 1:22; 1:4; 1:5; 2:1; 2:2; 2:3; Numbers 12:7 and Genesis 24:44 in the Septuagint (BLB and Elpenor), and tables comparing 1 Peter 5:8 and Hebrews 3:5 in the NET and KJV follow.

Job 1:20 (Tanakh)

Job 1:20 (KJV)

Job 1:20 (NET)
Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped, Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped, Then Job got up and tore his robe. He shaved his head, and then he threw himself down with his face to the ground.

Job 1:20 (Septuagint BLB)

Job 1:20 (Septuagint Elpenor)
οὕτως ἀναστὰς Ιωβ διέρρηξεν τὰ ἱμάτια αὐτοῦ καὶ ἐκείρατο τὴν κόμην τῆς κεφαλῆς αὐτοῦ καὶ πεσὼν χαμαὶ προσεκύνησεν καὶ εἶπεν Οὕτως ἀναστὰς ᾿Ιὼβ ἔρρηξε τὰ ἱμάτια αὐτοῦ καὶ ἐκείρατο τὴν κώμην τῆς κεφαλῆς καὶ πεσὼν χαμαὶ προσεκύνησε τῷ Κυρίῳ καὶ εἶπεν

Job 1:20 (NETS)

Job 1:20, 21a (English Elpenor)
So Iob arose, tore his clothes and shaved the hair of his head and fell on the ground and did obeisance and said, So Job arose, and rent his garments, and shaved the hair of his head, and fell on the earth, and worshipped, 21 and said,

Job 1:21 (Tanakh)

Job 1:21 (KJV)

Job 1:21 (NET)
And said, Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD. And said, Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD. He said, “Naked I came from my mother’s womb, and naked I will return there. The Lord gives, and the Lord takes away. May the name of the Lord be blessed!”

Job 1:21 (Septuagint BLB)

Job 1:21 (Septuagint Elpenor)
αὐτὸς γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου γυμνὸς καὶ ἀπελεύσομαι ἐκεῗ ὁ κύριος ἔδωκεν ὁ κύριος ἀφείλατο ὡς τῷ κυρίῳ ἔδοξεν οὕτως καὶ ἐγένετο εἴη τὸ ὄνομα κυρίου εὐλογημένον αὐτὸς γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ· ὁ Κύριος ἔδωκεν, ὁ Κύριος ἀφείλατο· ὡς τῷ Κυρίῳ ἔδοξεν, οὕτω καὶ ἐγένετο· εἴη τὸ ὄνομα Κυρίου εὐλογημένον εἰς τοὺς αἰῶνας

Job 1:21 (NETS)

Job 1:21 (English Elpenor)
“I came naked from my mother’s womb; naked also shall I return there; the Lord gave; the Lord has taken away; as it seemed good to the Lord, so it turned out; blessed be the name of the Lord.” and said, I myself came forth naked from my mother᾿s womb, and naked shall I return thither; the Lord gave, the Lord has taken away: as it seemed good to the Lord, so has it come to pass; blessed be the name of the Lord.

Job 1:22 (Tanakh)

Job 1:22 (KJV)

Job 1:22 NET)
In all this Job sinned not, nor charged God foolishly. In all this Job sinned not, nor charged God foolishly. In all this Job did not sin, nor did he charge God with moral impropriety.

Job 1:22 (Septuagint BLB)

Job 1:22 (Septuagint Elpenor)
ἐν τούτοις πᾶσιν τοῗς συμβεβηκόσιν αὐτῷ οὐδὲν ἥμαρτεν Ιωβ ἐναντίον τοῦ κυρίου καὶ οὐκ ἔδωκεν ἀφροσύνην τῷ θεῷ ᾿Εν τούτοις πᾶσι τοῖς συμβεβηκόσιν αὐτῷ οὐδὲν ἥμαρτεν ᾿Ιὼβ ἐναντίον τοῦ Κυρίου καὶ οὐκ ἔδωκεν ἀφροσύνην τῷ Θεῷ

Job 1:22 (NETS)

Job 1:22 (English Elpenor)
In all these things that happened to him Iob did not sin at all before the Lord, and did not charge God with folly. In all these events that befell him Job sinned not at all before the Lord, and did not impute folly to God.

Job 1:4 (Tanakh)

Job 1:4 (KJV)

Job 1:4 (NET)
And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them. And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them. Now his sons used to go and hold a feast in the house of each one in turn, and they would send and invite their three sisters to eat and to drink with them.

Job 1:4 (Septuagint BLB)

Job 1:4 (Septuagint Elpenor)
συμπορευόμενοι δὲ οἱ υἱοὶ αὐτοῦ πρὸς ἀλλήλους ἐποιοῦσαν πότον καθ᾽ ἑκάστην ἡμέραν συμπαραλαμβάνοντες ἅμα καὶ τὰς τρεῗς ἀδελφὰς αὐτῶν ἐσθίειν καὶ πίνειν μετ᾽ αὐτῶν συμπορευόμενοι δὲ οἱ υἱοὶ αὐτοῦ πρὸς ἀλλήλους ἐποιοῦσαν πότον καθ᾿ ἑκάστην ἡμέραν, συμπαραλαμβάνοντες ἅμα καὶ τὰς τρεῖς ἀδελφὰς αὐτῶν ἐσθίειν καὶ πίνειν μετ᾿ αὐτῶν

Job 1:4 (NETS)

Job 1:4 (English Elpenor)
Now his sons used to gather with one another and hold a feast each day; they used to take along their three sisters as well, to eat and drink with them. And his sons visiting one another prepared a banquet every day, taking with them also their sisters to eat and drink with them.

Job 1:5 (Tanakh)

Job 1:5 (KJV)

Job 1:5 (NET)
And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually. And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually. When the days of their feasting were finished, Job would send for them and sanctify them; he would get up early in the morning and offer burnt offerings according to the number of them all. For Job thought, “Perhaps my children have sinned and cursed God in their hearts.” This was Job’s customary practice.

Job 1:5 (Septuagint BLB)

Job 1:5 (Septuagint Elpenor)
καὶ ὡς ἂν συνετελέσθησαν αἱ ἡμέραι τοῦ πότου ἀπέστελλεν Ιωβ καὶ ἐκαθάριζεν αὐτοὺς ἀνιστάμενος τὸ πρωὶ καὶ προσέφερεν περὶ αὐτῶν θυσίας κατὰ τὸν ἀριθμὸν αὐτῶν καὶ μόσχον ἕνα περὶ ἁμαρτίας περὶ τῶν ψυχῶν αὐτῶν ἔλεγεν γὰρ Ιωβ μήποτε οἱ υἱοί μου ἐν τῇ διανοίᾳ αὐτῶν κακὰ ἐνενόησαν πρὸς θεόν οὕτως οὖν ἐποίει Ιωβ πάσας τὰς ἡμέρας καὶ ὡς ἂν συνετελέσθησαν αἱ ἡμέραι τοῦ πότου, ἀπέστελλεν ᾿Ιὼβ καὶ ἐκαθάριζεν αὐτοὺς ἀνιστάμενος τὸ πρωΐ καὶ προσέφερε περὶ αὐτῶν θυσίας κατὰ τὸν ἀριθμὸν αὐτῶν καὶ μόσχον ἕνα περὶ ἁμαρτίας περὶ τῶν ψυχῶν αὐτῶν· ἔλεγε γὰρ ᾿Ιώβ· μή ποτε οἱ υἱοί μου ἐν τῇ διανοίᾳ αὐτῶν κακὰ ἐνενόησαν πρὸς Θεόν. οὕτως οὖν ἐποίει ᾿Ιὼβ πάσας τὰς ἡμέρας

Job 1:5 (NETS)

Job 1:5 (English Elpenor)
And when the feast days had run their course, Iob used to send and purify them, rising early in the morning, and he used to offer a sacrifice on their behalf, according to their number, and one bull calf as a sin offering for their souls–for Job said, “Perhaps my sons thought bad things in their mind toward God.” So this is what Job would always do. And when the days of the banquet were completed, Job sent and purified them, having risen up in the morning, and offered sacrifices for them, according to their number, and one calf for a sin-offering for their souls: for Job said, Lest peradventure my sons have thought evil in their minds against God. Thus, then Job did continually.

Job 2:1 (Tanakh)

Job 2:1 (KJV)

Job 2:1 (NET)
Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD. Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD. Again the day came when the sons of God came to present themselves before the Lord, and Satan also arrived among them to present himself before the Lord.

Job 2:1 (Septuagint BLB)

Job 2:1 (Septuagint Elpenor)
ἐγένετο δὲ ὡς ἡ ἡμέρα αὕτη καὶ ἦλθον οἱ ἄγγελοι τοῦ θεοῦ παραστῆναι ἔναντι κυρίου καὶ ὁ διάβολος ἦλθεν ἐν μέσῳ αὐτῶν παραστῆναι ἐναντίον τοῦ κυρίου ΕΓΕΝΕΤΟ δὲ ὡς ἡ ἡμέρα αὕτη καὶ ἦλθον οἱ ἄγγελοι τοῦ Θεοῦ παραστῆναι ἔναντι Κυρίου, καὶ ὁ διάβολος ἦλθεν ἐν μέσῳ αὐτῶν παραστῆναι ἐναντίον τοῦ Κυρίου

Job 2:1 (NETS)

Job 2:1 (English Elpenor)
Now it happened, when it was the set day and the angels of God came to present themselves before the Lord, the slanderer also came among them. [to present himself before the Lord] And it came to pass on a certain day, that the angels of God came to stand before the Lord, and the devil came among them to stand before the Lord.

Job 2:2 (Tanakh)

Job 2:2 (KJV)

Job 2:2 (NET)
And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. And the Lord said to Satan, “Where have you come from?” Satan answered the Lord, “From roving about on the earth, and from walking back and forth across it.”

Job 2:2 (Septuagint BLB)

Job 2:2 (Septuagint Elpenor)
καὶ εἶπεν ὁ κύριος τῷ διαβόλῳ πόθεν σὺ ἔρχῃ τότε εἶπεν ὁ διάβολος ἐνώπιον τοῦ κυρίου διαπορευθεὶς τὴν ὑπ᾽ οὐρανὸν καὶ ἐμπεριπατήσας τὴν σύμπασαν πάρειμι καὶ εἶπεν ὁ Κύριος τῷ διαβόλῳ· πόθεν σὺ ἔρχῃ; τότε εἶπεν ὁ διάβολος ἐνώπιον τοῦ Κυρίου· διαπορευθεὶς τὴν ὑπ᾿ οὐρανὸν καὶ ἐμπεριπατήσας τὴν σύμπασαν πάρειμι

Job 2:2 (NETS)

Job 2:2 (English Elpenor)
And the Lord said to the slanderer, “Where are you coming from?” Then the slanderer said before the Lord, “I have come, after traversing what is under heaven and walking about everywhere.” And the Lord, said to the devil, Whence comest thou? Then the devil said before the Lord, I am come from going through the world, and walking about the whole earth.

Job 2:3 (Tanakh)

Job 2:3 (KJV)

Job 2:3 (NET)
And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. Then the Lord said to Satan, “Have you considered my servant Job? For there is no one like him on the earth, a pure and upright man, one who fears God and turns away from evil. And he still holds firmly to his integrity, so that you stirred me up to destroy him without reason.”

Job 2:3 (Septuagint BLB)

Job 2:3 (Septuagint Elpenor)
εἶπεν δὲ ὁ κύριος πρὸς τὸν διάβολον προσέσχες οὖν τῷ θεράποντί μου Ιωβ ὅτι οὐκ ἔστιν κατ᾽ αὐτὸν τῶν ἐπὶ τῆς γῆς ἄνθρωπος ἄκακος ἀληθινός ἄμεμπτος θεοσεβής ἀπεχόμενος ἀπὸ παντὸς κακοῦ ἔτι δὲ ἔχεται ἀκακίας σὺ δὲ εἶπας τὰ ὑπάρχοντα αὐτοῦ διὰ κενῆς ἀπολέσαι εἶπε δὲ ὁ Κύριος πρὸς τὸν διάβολον· προσέσχες οὖν τῷ θέραποντί μου ᾿Ιώβ, ὅτι οὐκ ἔστι κατ᾿ αὐτὸν τῶν ἐπὶ τῆς γῆς ἄνθρωπος ὅμοιος αὐτῷ, ἄκακος, ἀληθινός, ἄμεμπτος, θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς κακοῦ; ἔτι δὲ ἔχετε ἀκακίας· σὺ δὲ εἶπας τὰ ὑπάρχοντα αὐτοῦ διακενῆς ἀπολέσαι

Job 2:3 (NETS)

Job 2:3 (English Elpenor)
Then the Lord said, “So did you notice my attendant Iob–that there is no one of those on the earth like him, an innocent, genuine, blameless, religious man, staying away from all wrong? And he still maintains his innocence, though you said to destroy his possessions for no reason.” And the Lord said to the devil, Hast thou then observed my servant Job, that there is none of [men] upon the earth like him, a harmless, true, blameless, godly man, abstaining from all evil? and he yet cleaves to innocence, whereas thou has told [me] to destroy his substance without cause?

Numbers 12:7 (Tanakh)

Numbers 12:7 (KJV)

Numbers 12:7 (NET)
My servant Moses is not so; he is trusted in all My house; My servant Moses is not so, who is faithful in all mine house. My servant Moses is not like this; he is faithful in all my house.

Numbers 12:7 (Septuagint BLB)

Numbers 12:7 (Septuagint Elpenor)
οὐχ οὕτως ὁ θεράπων μου Μωυσῆς ἐν ὅλῳ τῷ οἴκῳ μου πιστός ἐστιν οὐχ οὕτως ὁ θεράπων μου Μωυσῆς· ἐν ὅλῳ τῷ οἴκῳ μου πιστός ἐστι

Numbers 12:7 (NETS)

Numbers 12:7 (English Elpenor)
Not so my attendant Moyses; in my whole house he is faithful. My servant Moses [is] not so; he is faithful in all my house.

Genesis 24:44 (Tanakh)

Genesis 24:44 (KJV)

Genesis 24:44 (NET)
and she shall say to me: Both drink thou, and I will also draw for thy camels; let the same be the woman whom HaShem hath appointed for my master’s son. And she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom the LORD hath appointed out for my master’s son. Then she will reply to me, “Drink, and I’ll draw water for your camels too.” May that woman be the one whom the Lord has chosen for my master’s son.’

Genesis 24:44 (Septuagint BLB)

Genesis 24:44 (Septuagint Elpenor)
καὶ εἴπῃ μοι καὶ σὺ πίε καὶ ταῗς καμήλοις σου ὑδρεύσομαι αὕτη ἡ γυνή ἣν ἡτοίμασεν κύριος τῷ ἑαυτοῦ θεράποντι Ισαακ καὶ ἐν τούτῳ γνώσομαι ὅτι πεποίηκας ἔλεος τῷ κυρίῳ μου Αβρααμ καὶ εἴπῃ μοι, καὶ σὺ πίε καὶ ταῖς καμήλοις σου ὑδρεύσομαι, αὕτη ἡ γυνή, ἣν ἡτοίμασε Κύριος τῷ ἑαυτοῦ θεράποντι ᾿Ισαάκ, καὶ ἐν τούτῳ γνώσομαι, ὅτι πεποίηκας ἔλεος τῷ κυρίῳ μου ῾Αβραάμ

Genesis 24:44 (NETS)

Genesis 24:44 (English Elpenor)
and she should say to me, “You drink, and I will fetch water for your camels too,” may this be the woman whom the Lord prepared for his own attendant Isaak, and by this I shall know that you have done mercy toward my lord Abraam.’ and she shall say to me, Both drink thou, and I will draw water for thy camels, this [shall be] the wife whom the Lord has prepared for his own servant Isaac; and hereby shall I know that thou hast wrought mercy with my master Abraam.

1 Peter 5:8 (NET)

1 Peter 5:8 (KJV)
Be sober and alert. Your enemy the devil, like a roaring lion, is on the prowl looking for someone to devour. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text
Νήψατε, γρηγορήσατε. ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν [τινα] καταπιεῖν νηψατε γρηγορησατε οτι ο αντιδικος υμων διαβολος ως λεων ωρυομενος περιπατει ζητων τινα καταπιη νηψατε γρηγορησατε ο αντιδικος υμων διαβολος ως λεων ωρυομενος περιπατει ζητων τινα καταπιη

Hebrews 3:5 (NET)

Hebrews 3:5 (KJV)
Now Moses was faithful in all God’s house as a servant, to testify to the things that would be spoken. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text
καὶ Μωϋσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ ὡς θεράπων εἰς μαρτύριον τῶν λαληθησομένων και μωσης μεν πιστος εν ολω τω οικω αυτου ως θεραπων εις μαρτυριον των λαληθησομενων και μωυσης μεν πιστος εν ολω τω οικω αυτου ως θεραπων εις μαρτυριον των λαληθησομενων

1 Job 1:8b (NET) Table

2 Genesis 15:6 (NET) Table

3 Galatians 5:22b, 23a (NET) Table

4 1 Peter 5:8 (NET) The NET parallel Greek text and NA28 had καταπιεῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had καταπιη (KJV: he may devour).