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

The New Covenant, Part 1

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Then [Jesus] took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body which is given for you.  Do this in remembrance of me.”[1]  The table below compares what He said next from four sources.

NET Parallel Greek, NA28, Stephanus Textus Receptus and Byzantine Majority Text

Stephanus Textus Receptus and Byzantine Majority Text[2]
Luke 22:20 (NET) 1 Corinthians 11:25 (NET) Matthew 26:28 (KJV) Table

Mark 14:24 (KJV) Table
And in the same way he took the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant (ἡ καινὴ διαθήκη) in my blood. In the same way, he also took the cup after supper, saying, “This cup is the new covenant (ἡ καινὴ διαθήκη) in my blood.  Do this, every time you drink it, in remembrance of me.” For this is my blood of the new testament (το της καινης διαθηκης), which is shed for many for the remission of sins. And he said unto them, This is my blood of the new testament (το της καινης διαθηκης), which is shed for many.

A new covenant (διαθήκης καινῆς) was mentioned again in Hebrews (9:13-15 NET).

For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our consciences from dead works to worship the living God [Table].  And so he is the mediator of a new covenant (διαθήκης καινῆς), so that those who are called may receive the eternal inheritance he has promised, since he died to set them free from the violations committed under the first covenant.

And this new covenant is linked directly to the promise God made through Jeremiah (Hebrews 8:6-13 NET):

But now Jesus has obtained[3] a superior ministry, since the covenant that he mediates is also better and is enacted on better promises.

For if that first covenant had been faultless, no one would have looked for a second one.  But showing its fault, God says to them, “Look, the days are coming, says the Lord, when I will complete a new covenant (διαθήκην καινήν) with the house of Israel and with the house of Judah.  It will not be like the covenant that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord.  For this is the covenant that I will establish with the house of Israel after those days, says the Lord.  I will put my laws in their minds, and I will inscribe them on their hearts.  And I will be their God, and they will be my people.  And there will be no need at all for each one to teach his countryman[4] or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least[5] to the greatest.  For I will be merciful toward their evil deeds, and their sins[6] I will remember no longer.”

When he speaks of a new (καινὴν) covenant, he makes the first obsolete.  Now what is growing obsolete and aging is about to disappear.

Jesus, the mediator of this better covenant, prayed (John 17:1-3 NET):

Father, the time has come.  Glorify your Son, so that[7] your[8] Son may glorify you—just as you have given him authority over all humanity, so that he may give[9] eternal life to everyone you have given him.  Now this is eternal life—that they know you, the only true God, and Jesus Christ, whom you sent.

Over time, Jesus’ understanding of eternal life—that they know (γινώσκωσιν, a form of γινώσκω) you, the only true God, and Jesus Christ, whom you sent[10]—has focused my attention on this aspect of the promise of the new covenant—And there will be no need at all for each one to teach his countryman or each one to teach his brother saying, ‘Know (γνῶθι, another form of γινώσκω) the Lord,’ since they will all know (εἰδήσουσιν, a form of εἴδω) me, from the least to the greatest.[11]  Though I had prayed that genius-level prayer (of very little faith)—“If you’re really out there, I really want to know you,”[12]—striking at the very heart of the new covenant and Jesus’ understanding of eternal life, I understood nothing of it.

I didn’t study to know the only true God and Jesus Christ whom He had sent to live that eternal life.  I searched the Bible for rules to obey—or disobey as it turned out.[13]

Though I wrote this describing a slightly later time in my life, it was true earlier, too.  Studying the Bible to know God and to follow Jesus did not compute in my mind yet.  Now I hope, God willing, to spend the next ten thousand years or so studying the Bible to know…the only true God, and Jesus Christ, whom [He] sent.  There is so much I’m missing that Jesus knew, perhaps by twelve but at least, by thirty or so.

It will be nice to have face-to-face contact with God the Father, God the Son and God the Holy Spirit as well as the other participants.  I mentioned this to my Pastor.  He corrected me that all of the participants wouldn’t be available to me for an interview, but didn’t think my hope was that outrageous otherwise.  Of course, God may have different plans for me.  But this hunger for the Bible was a direct result of my prayer to know God, regardless that I misunderstood what it meant or how to satisfy that hunger.

Focusing on knowing the only true God, and Jesus Christ, whom [He] sent does de-emphasize hell, the lake of fire (Revelation 20:10-15).  There’s no denying that.  When I said a sinner’s prayer at five-years-old I just wanted to avoid going to hell.  The rest of this—was unanticipated to be sure but—came as a sort of unwanted shock and largely unwelcome surprise.  I’ll try to highlight the difference between knowing the only true God, and Jesus Christ, whom [He] sent and avoiding hell.

I heard a sermon recently presented in what I would characterize as a fairly typical example of the “avoiding hell” fashion.  A particular passage of Scripture was introduced as the answer to a question: “Why do so many people reject the Lord?”  This was reaffirmed later with the statements: “This is describing why some people accept the Gospel and why the majority do not;” and, “What we see here is the beginning of the Lord’s judgment on those who reject Him.  It is the first taste of hell and a warning of things that come if they continue to refuse his offer of grace.”

God’s grace wasn’t ignored in this sermon: “God’s grace is ever-expanding.  It reaches its full completion.  It never runs out in the generosity of God…”  It was just strictly limited: “…for those who truly do embrace discipleship, for those who truly become citizens of the kingdom through faith and repentance…”

“He who has an ear, let that person hear,” wasn’t presented as the word of the One (John 1:1-34) who said, “Let there be light.”  And there was light![14]  It was presented as a weak word, easily ignored: “Most won’t listen.  Most won’t understand.  Most won’t let it change their lives.”  The picture was very bleak indeed: “As long as we refuse to acknowledge how broken we are, as long as we refuse to acknowledge how much we need mercy, as long as we remain hardhearted there is no chance of salvation, zero.”

The passage in question was Matthew 13:1-23, the parable where Jesus describes people as types of ground, types of soil.  The most striking thing about this metaphor is that soil is powerless to improve itself.  The Sower must improve the soil if He wants a harvest.  Still, the emphasis seemed to remain upon the powerless soil: “This is a call for patient endurance.  This is a call for wholehearted devotion.  This is a call to root out weeds in our life because those thorns be poky and they hurt.”

I say “seemed” because this sermon did an abrupt about face at the very end:

But with the coming of the Spirit we see a new age in humanity, an age in which the church has been filled with the power of God like never before, where the transformation of the power of the Spirit through Christ’s death and resurrection gives us new hope and new life to embrace the Gospel at the very deepest part of our life.  So that by his grace He roots out all those vines, all those thorns.  By his grace He deepens the soil of our heart and brings us to that place of brokenness and joy because of the healing of Christ.  The reason we can have hope as we read this, as we recognize ourselves as the ones with the hard heart and the shallow heart and the crowded heart, is because we know that we don’t live by our own strength any more.  We never did.  But now we live in the power of the Spirit.[15]

In my opinion a sermon more focused on knowing the only true God, and Jesus Christ, whom [He] sent rather than “avoiding hell” would start here and go on, maybe even to the God who of his own volition promised: “People will no longer need to teach their neighbors and relatives to know me.  For all of them, from the least important to the most important, will know me,” says the Lord.  “For I will forgive their sin and will no longer call to mind the wrong they have done.”[16]

I shared this with my Pastor in case I was overly critical or offensive.  He seemed satisfied with my focus on the grace aspect of his sermon.  We talked some about a Pastor’s choice of focus, his desire to be true to both the grace and the judgment implicit in the text.  I may not have learned much about being a Pastor.  I did get a fresh glimpse into myself.

Apparently, I heard the judgment focus of his sermon (as I am prone to do) as an invitation to do-it-yourself religion.  Jesus, through his indwelling Spirit, forcibly shifted my focus away from judgment and fully onto his grace, putting some steel in my spine, as it were, keeping me trusting Him.  In other words, I am heeding the “call for patient endurance,” not by grinning and bearing it on my own but wholly dependent on the grace of my Savior.  After all, patience (μακροθυμία) is an aspect of the fruit of the Spirit (Galatians 5:22, 23).

I’ve compared the quotation from Jeremiah in Hebrews to the Septuagint as a matter of completeness.  It seemed that Hebrews 8:8b may not be a quotation from the Septuagint but an independent translation of the Hebrew of Jeremiah 31:31.  The Hebrew word וכרתי (kāraṯ) was translated συντελέσω in the New Testament and διαθήσομαι (a form of διατίθεμαι) in the Septuagint.

Hebrews 8:8b (NET Parallel Greek)

 Jeremiah 31:31 (Septuagint BLB)

Jeremiah 38:31 (Septuagint Elpenor)
ἰδοὺ ἡμέραι ἔρχονται, λέγει κύριος, καὶ συντελέσω ἐπὶ τὸν οἶκον Ἰσραὴλ καὶ ἐπὶ τὸν οἶκον Ἰούδα διαθήκην καινήν ἰδοὺ ἡμέραι ἔρχονται φησὶν κύριος καὶ διαθήσομαι τῷ οἴκῳ Ισραηλ καὶ τῷ οἴκῳ Ιουδα διαθήκην καινήν ἰδοὺ ἡμέραι ἔρχονται, φησὶ Κύριος, καὶ διαθήσομαι τῷ οἴκῳ ᾿Ισραὴλ καὶ τῷ οἴκῳ ᾿Ιούδα διαθήκην καινήν

Hebrews 8:8b (NET)

 Jeremiah 38:31 (NETS)

Jeremiah 38:31 (English Elpenor)
“Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah. Behold, days are coming, quoth the Lord, and I will make a new covenant with the house of Israel and the house of Iouda. Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel, and with the house of Juda:

I struggle some with the idea that ἐπὶ τὸν οἶκον and τῷ οἴκῳ both translate with the house.  I suspect that συντελέσω ἐπὶ τὸν οἶκον is something more like I will complete upon the house, but don’t find any support for it other than the NET translation of the same construction in Luke 1:33.  He will reign over the house (βασιλεύσει ἐπὶ τὸν οἶκον) of Jacob forever, and his kingdom will never end.[17]

The clause translated although I was an husband unto them (Tanakh/KJV) from the Masoretic text of Jeremiah 31:32 was translated and I disregarded them (English Elpenor) in the Septuagint.

Masoretic Text

 Septuagint
Jeremiah 31:32 (Tanakh/KJV) Jeremiah 31:32 (NET) Jeremiah 38:32 (NETS)

Jeremiah 38:32 (Elpenor English)
Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I (וְאָֽנֹכִ֛י) was an husband (בָּעַ֥לְתִּי) unto them (בָ֖ם), saith the LORD: It will not be like the old covenant that I made with their ancestors when I delivered them from Egypt.  For they violated that covenant, even though I (‘ānōḵî, ואנכי) was like a faithful husband (bāʿal, בעלתי) to them (ḇām, בם),” says the Lord. It will not be like the covenant that I made with their fathers in the day when I took them by their hand to  bring them out of the land of Egypt, because they did not abide in my covenant, and (καὶ) I (ἐγὼ) was unconcerned (ἠμέλησα) for them (αὐτῶν), quoth the Lord, not according to the covenant which I made with their fathers in the day when I took hold of their hand to bring them out of the land of Egypt; for they abode not in my covenant, and (καὶ) I (ἐγὼ) disregarded (ἠμέλησα) them (αὐτῶν), saith the Lord.

The difference appears to be one Hebrew word: בָּעַ֥לְתִּי (bāʿal).  If the writer of Hebrews actually did an independent translation from Hebrew, I have two points of evidence hinting at what the Hebrew word translated ἠμέλησα (a form of ἀμελέω) in the Septuagint and the New Testament was before the Masoretes changed it to בָּעַ֥לְתִּי (bāʿal).

Hebrews 8:9 (NET Parallel Greek) Jeremiah 31:32 (Septuagint BLB)

Jeremiah 38:32 (Septuagint Elpenor)
οὐ κατὰ τὴν διαθήκην, ἣν ἐποίησα τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Ἀιγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, καγὼ ἠμέλησα αὐτῶν, λέγει κύριος οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῗς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῗν αὐτοὺς ἐκ γῆς Αἰγύπτου ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου καὶ ἐγὼ ἠμέλησα αὐτῶν φησὶν κύριος οὐ κατὰ τὴν διαθήκην, ἣν διεθέμην τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, καὶ ἐγὼ ἠμέλησα αὐτῶν, φησὶ Κύριος

Hebrews 8:9 (NET)

 Jeremiah 38:32 (NETS)

Jeremiah 38:32 (English Elpenor)
It will not be like the covenant that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord. It will not be like the covenant that I made with their fathers in the day when I took them by their hand to  bring them out of the land of Egypt, because they did not abide in my covenant, and I was unconcerned for them, quoth the Lord, not according to the covenant which I made with their fathers in the day when I took hold of their hand to bring them out of the land of Egypt; for they abode not in my covenant, and I disregarded them, saith the Lord.

Admittedly, I may not have thought of this quotation in Hebrews as an independent translation if I were only considering Hebrews 8:9 and Jeremiah 31:32 (38:32).  The comparison of Hebrews 8:10 and Jeremiah 31:33 (38:33) below isn’t exactly a tie breaker on that score.

Hebrews 8:10 (NET Parallel Greek)

 Jeremiah 31:33 (Septuagint BLB)

Jeremiah 38:33 (Septuagint Elpenor)
ὅτι αὕτη ἡ διαθήκη, ἣν διαθήσομαι τῷ οἴκῳ Ἰσραὴλ μετὰ τὰς ἡμέρας ἐκείνας, λέγει κύριος· διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς, καὶ ἔσομαι αὐτοῖς εἰς θεόν, καὶ αὐτοὶ ἔσονται μοι εἰς λαόν ὅτι αὕτη ἡ διαθήκη ἣν διαθήσομαι τῷ οἴκῳ Ισραηλ μετὰ τὰς ἡμέρας ἐκείνας φησὶν κύριος διδοὺς δώσω νόμους μου εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ καρδίας αὐτῶν γράψω αὐτούς καὶ ἔσομαι αὐτοῗς εἰς θεόν καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν ὅτι αὕτη ἡ διαθήκη μου, ἣν διαθήσομαι τῷ οἴκῳ ᾿Ισραὴλ μετὰ τὰς ἡμέρας ἐκείνας, φησὶ Κύριος· διδοὺς δώσω νόμους εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ καρδίας αὐτῶν γράψω αὐτούς· καὶ ἔσομαι αὐτοῖς εἰς Θεόν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν

Hebrews 8:10 (NET)

 Jeremiah 38:33 (NETS)

Jeremiah 38:33 (English Elpenor)
For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put my laws in their minds, and I will inscribe them on their hearts. And I will be their God, and they will be my people. because this is the covenant that I will make with the house of Israel after those days, quoth the Lord.  Giving I will give my laws in their mind, and I will write them on their hearts, and I will become a god to them, and they shall become a people to me. For this is my covenant which I will make with the house of Israel; after those days, saith the Lord, I will surely put my laws into their mind, and write them on their hearts; and I will be to them a God, and they shall be to me a people.

There is nothing significant in the comparison of the next verse to persuade me that the quotation in Hebrews was an independent translation of the Hebrew.

Hebrews 8:11, 12 (NET Parallel Greek)

 Jeremiah 31:34 (Septuagint BLB) Table

Jeremiah 38:34 (Septuagint Elpenor)
καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ λέγων· γνῶθι τὸν κύριον, ὅτι πάντες εἰδήσουσιν με ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ λέγων γνῶθι τὸν κύριον ὅτι πάντες εἰδήσουσίν με ἀπὸ μικροῦ αὐτῶν καὶ ἕως μεγάλου αὐτῶν ὅτι ἵλεως ἔσομαι ταῗς ἀδικίαις αὐτῶν καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ λέγων· γνῶθι τὸν Κύριον· ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ αὐτῶν ἕως μεγάλου αὐτῶν, ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι

Hebrews 8:11, 12 (NET)

 Jeremiah 38:34 (NETS)

Jeremiah 38:34 (English Elpenor)
And there will be no need at all for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest.  For I will be merciful toward their evil deeds, and their sins I will remember no longer.” And they shall not teach, each his fellow citizen and each his brother, saying, “Know the Lord,” because they shall all know me, from their small even to their great, because I will be gracious regarding their injustices, and remember their sins no more. And they shall not at all teach every one his [fellow] citizen, and every one his brother, saying, Know the Lord: for all shall know me, from the least of them to the greatest of them: for I will be merciful to their iniquities, and their sins I will remember no more.

Tables comparing Jeremiah 31:31; 31:32 and 31:33 in the Tanakh, KJV and NET, and tables comparing the Greek of in Jeremiah 31:31; 31:32 and 31:33 the Septuagint (BLB and Elpenor), and tables comparing Hebrews 8:6; 8:11, 12 and John 17:1, 2 in the NET and KJV follow.

Jeremiah 31:31 (Tanakh)

 Jeremiah 31:31 (KJV)

Jeremiah 31:31 (NET)
Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: “Indeed, a time is coming,” says the Lord, “when I will make a new covenant with the people of Israel and Judah.

Jeremiah 31:31 (Septuagint BLB)

Jeremiah 38:31 (Septuagint Elpenor)
ἰδοὺ ἡμέραι ἔρχονται φησὶν κύριος καὶ διαθήσομαι τῷ οἴκῳ Ισραηλ καὶ τῷ οἴκῳ Ιουδα διαθήκην καινήν ἰδοὺ ἡμέραι ἔρχονται, φησὶ Κύριος, καὶ διαθήσομαι τῷ οἴκῳ ᾿Ισραὴλ καὶ τῷ οἴκῳ ᾿Ιούδα διαθήκην καινήν

Jeremiah 38:31 (NETS)

Jeremiah 38:31 (English Elpenor)
Behold, days are coming, quoth the Lord, and I will make a new covenant with the house of Israel and the house of Iouda. Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel, and with the house of Juda:

Jeremiah 31:32 (Tanakh)

 Jeremiah 31:32 (KJV)

Jeremiah 31:32 (NET)
Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: It will not be like the old covenant that I made with their ancestors when I delivered them from Egypt.  For they violated that covenant, even though I was like a faithful husband to them,” says the Lord.

Jeremiah 31:32 (Septuagint BLB)

Jeremiah 38:32 (Septuagint Elpenor)
οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῗς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῗν αὐτοὺς ἐκ γῆς Αἰγύπτου ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου καὶ ἐγὼ ἠμέλησα αὐτῶν φησὶν κύριος οὐ κατὰ τὴν διαθήκην, ἣν διεθέμην τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, καὶ ἐγὼ ἠμέλησα αὐτῶν, φησὶ Κύριος

Jeremiah 38:32 (NETS)

Jeremiah 38:32 (English Elpenor)
It will not be like the covenant that I made with their fathers in the day when I took them by their hand to  bring them out of the land of Egypt, because they did not abide in my covenant, and I was unconcerned for them, quoth the Lord, not according to the covenant which I made with their fathers in the day when I took hold of their hand to bring them out of the land of Egypt; for they abode not in my covenant, and I disregarded them, saith the Lord.

Jeremiah 31:33 (Tanakh)

 Jeremiah 31:33 (KJV)

Jeremiah 31:33 (NET)
But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. “But I will make a new covenant with the whole nation of Israel after I plant them back in the land,” says the Lord.  “I will put my law within them and write it on their hearts and minds.  I will be their God, and they will be my people.

Jeremiah 31:33 (Septuagint BLB)

Jeremiah 38:33 (Septuagint Elpenor)
ὅτι αὕτη ἡ διαθήκη ἣν διαθήσομαι τῷ οἴκῳ Ισραηλ μετὰ τὰς ἡμέρας ἐκείνας φησὶν κύριος διδοὺς δώσω νόμους μου εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ καρδίας αὐτῶν γράψω αὐτούς καὶ ἔσομαι αὐτοῗς εἰς θεόν καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν ὅτι αὕτη ἡ διαθήκη μου, ἣν διαθήσομαι τῷ οἴκῳ ᾿Ισραὴλ μετὰ τὰς ἡμέρας ἐκείνας, φησὶ Κύριος· διδοὺς δώσω νόμους εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ καρδίας αὐτῶν γράψω αὐτούς· καὶ ἔσομαι αὐτοῖς εἰς Θεόν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν

Jeremiah 38:33 (NETS)

Jeremiah 38:33 (English Elpenor)
because this is the covenant that I will make with the house of Israel after those days, quoth the Lord.  Giving I will give my laws in their mind, and I will write them on their hearts, and I will become a god to them, and they shall become a people to me. For this is my covenant which I will make with the house of Israel; after those days, saith the Lord, I will surely put my laws into their mind, and write them on their hearts; and I will be to them a God, and they shall be to me a people.

Hebrews 8:6 (NET)

Hebrews 8:6 (KJV)
But now Jesus has obtained a superior ministry, since the covenant that he mediates is also better and is enacted on better promises. But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
|Νυν[ὶ]| δὲ διαφορωτέρας τέτυχεν λειτουργίας, ὅσῳ καὶ κρείττονος ἐστιν διαθήκης μεσίτης, ἥτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται νυνι δε διαφορωτερας τετευχεν λειτουργιας οσω και κρειττονος εστιν διαθηκης μεσιτης ητις επι κρειττοσιν επαγγελιαις νενομοθετηται νυνι δε διαφορωτερας τετυχεν λειτουργιας οσω και κρειττονος εστιν διαθηκης μεσιτης ητις επι κρειττοσιν επαγγελιαις νενομοθετηται

Hebrews 8:11, 12 (NET)

Hebrews 8:11, 12 (KJV)
And there will be no need at all for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest. And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ λέγων· γνῶθι τὸν κύριον, ὅτι πάντες εἰδήσουσιν με ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν, και ου μη διδαξωσιν εκαστος τον πλησιον αυτου και εκαστος τον αδελφον αυτου λεγων γνωθι τον κυριον οτι παντες ειδησουσιν με απο μικρου αυτων εως μεγαλου αυτων και ου μη διδαξωσιν εκαστος τον πολιτην αυτου και εκαστος τον αδελφον αυτου λεγων γνωθι τον κυριον οτι παντες ειδησουσιν με απο μικρου αυτων εως μεγαλου αυτων
For I will be merciful toward their evil deeds, and their sins I will remember no longer.” For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι οτι ιλεως εσομαι ταις αδικιαις αυτων και των αμαρτιων αυτων και των ανομιων αυτων ου μη μνησθω ετι οτι ιλεως εσομαι ταις αδικιαις αυτων και των αμαρτιων αυτων και των ανομιων αυτων ου μη μνησθω ετι

John 17:1, 2 (NET)

John 17:1, 2 (KJV)
When Jesus had finished saying these things, he looked upward to heaven and said, “Father, the time has come.  Glorify your Son, so that your Son may glorify you— These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ταῦτα ἐλάλησεν Ἰησοῦς καὶ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τὸν οὐρανὸν εἶπεν· πάτερ, ἐλήλυθεν ἡ ὥρα· δόξασον σου τὸν υἱόν, ἵνα ὁ υἱὸς δοξάσῃ σέ ταυτα ελαλησεν ο ιησους και επηρεν τους οφθαλμους αυτου εις τον ουρανον και ειπεν πατερ εληλυθεν η ωρα δοξασον σου τον υιον ινα και ο υιος σου δοξαση σε ταυτα ελαλησεν ο ιησους και επηρεν τους οφθαλμους αυτου εις τον ουρανον και ειπεν πατερ εληλυθεν η ωρα δοξασον σου τον υιον ινα και ο υιος σου δοξαση σε
just as you have given him authority over all humanity, so that he may give eternal life to everyone you have given him. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καθὼς ἔδωκας αὐτῷ ἐξουσίαν πάσης σαρκός, ἵνα πᾶν ὃ δέδωκας αὐτῷ |δώσῃ| αὐτοῖς ζωὴν αἰώνιον καθως εδωκας αυτω εξουσιαν πασης σαρκος ινα παν ο δεδωκας αυτω δωση αυτοις ζωην αιωνιον καθως εδωκας αυτω εξουσιαν πασης σαρκος ινα παν ο δεδωκας αυτω δωσει αυτοις ζωην αιωνιον

[1] Luke 22:19 (NET)

[2] The NET parallel Greek text and NA28 had τῆς διαθήκης, of the covenant (NET), in Matthew 26:28 and Mark 14:24.

[3] The NET parallel Greek text, NA28 and Byzantine Majority Text had τέτυχεν here, where the Stephanus Textus Receptus had τετευχεν (KJV: hath…obtained).

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

[5] The Stephanus Textus Receptus and Byzantine Majority Text had αυτων following least.  The NET parallel Greek text and NA28 did not.

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

[7] The Stephanus Textus Receptus and Byzantine Majority Text had και following that.  The NET parallel Greek text and NA28 did not.

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

[9] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had δώσῃ here, where the Byzantine Majority Text had δωσει.

[10] John 17:3b (NET)

[11] Hebrews 8:11 (NET)

[12] Who am I? Part 3

[13] Sexual Immorality Revisited, Part 3

[14] Genesis 1:3 (NET) Table

[15] Adam Sanftner, “Dirty Heart,” Covenant Bible Church, January 2, 2022

[16] Jeremiah 31:34 (NET) Table

[17] Luke 1:33 (NET)

The Lost Son of Perdition, Part 7

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This is a continuation of my consideration of God’s love for Satan revealed in the book of Job.  I left off when יהוה (Yᵊhōvâ) authorized the experiment testing Satan’s hypothesis:

Masoretic Text

 Septuagint
Job 1:12 (Tanakh/KJV) Table Job 1:12 (NET) Job 1:12 (NETS) Table

Job 1:12 (Elpenor English)
And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand.  So Satan went forth from the presence of the LORD. So the Lord said to Satan, “All right then, everything he has is in your power.  Only do not extend your hand against the man himself!”  So Satan went out from the presence of the Lord. Then the Lord said to the salnderer, “Look, all that he has I am giving into your power, but do not touch him.”  So the slanderer went out from the Lord. Then the Lord said to the devil, Behold, I give into thine hand all that he has, but touch not himself.  So the devil went out from the presence of the Lord.

Though I considered glossing over the next few verses, it seems relevant now to carefully consider Satan’s power if and only if the Lord removes the hedge He has made around Job’s household and all that he has: Have you not made a hedge (śûḵ, שׁכת) around him and his household and all that he has on every side?[1]

Now the day came when Job’s sons and daughters were eating and drinking wine in their oldest brother’s house, and a messenger came to Job, saying, “The oxen were plowing and the donkeys were grazing beside them, and the Sabeans swooped down and carried them all away, and they killed the servants with the sword!  And I—only I alone—escaped to tell you!”[2]

To the unbeliever this could seem like coincidence even as someone paying heed to the scripture recognizes it as Satan’s power.  Satan had complained about Job’s prosperity and the hedge the Lord had made around it, gotten leave to take that prosperity away, and then it began to happen.  Persuading unscrupulous people—who may have been lusting after Job’s oxen and donkeys already—that this was the opportune moment to strike seems a bit like Satan 101.  What happened next might be thought of as Satan 201:

Masoretic Text

 Septuagint
Job 1:16 (Tanakh/KJV) Job 1:16 (NET) Job 1:16 (NETS)

Job 1:16 (Elpenor English)
While he was yet speaking, there came also another, and said, The fire of God (אֱלֹהִ֗ים) is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee. While this one was still speaking, another messenger arrived and said, “The fire of God (‘ĕlōhîm, אלהים) has fallen from heaven and has burned up the sheep and the servants—it has consumed them!  And I—only I alone—escaped to tell you!” While he was still speaking, a further messenger came and said to Iob, “Fire fell from the sky and burned up the sheep, and it likewise consumed the shepherds, and when I alone escaped, I came to tell you.” While he was yet speaking, there came another messenger, and said to Job, Fire has fallen from heaven, and burnt up the sheep, and devoured the shepherds like wise; and I having escaped alone am come to tell thee.

I don’t know if אֱלֹהִ֗ים (‘ĕlōhîm), of God (Tanakh, KJV, NET), was ignored by the rabbis who translated the Septuagint or added by the Masoretes.  While I assume that The fire of God…from heaven or Fire…from the sky was lightning, a lightning strike (though there is nothing in the text compelling me to limit it to one lightning strike) killing 7,000 sheep and their shepherds is beyond my personal experience.  I try to keep an open mind to the possibility that The fire of God…from heaven or Fire…from the sky that killed 7,000 sheep and their shepherds was a phenomenon I haven’t seen..

The point here, I think, is that The fire of God…from heaven or Fire…from the sky that killed 7,000 sheep and their shepherds was under Satan’s control, if and only if God allowed it.  That if and only if becomes extremely interesting when considering the story of Elijah and the priests of Baal (1 Kings 18:21-24 NET).

Elijah approached all the people and said, “How long are you going to be paralyzed by indecision?  If the Lord is the true God, then follow him, but if Baal is, follow him!”  But the people did not say a word.  Elijah said to them: “I am the only prophet of the Lord who is left, but there are 450 prophets of Baal.[3]  Let them bring us two bulls.  Let them choose one of the bulls for themselves, cut it up into pieces, and place it on the wood.  But they must not set it on fire.  I will do the same to the other bull and place it on the wood.  But I will not set it on fire.  Then you will invoke the name of your god, and I will invoke the name of the Lord.  The god who responds with fire will demonstrate that he is the true God.”  All the people responded, “This will be a fair test.”

Here I find another hypothesis and a proposed test for that hypothesis.  Elijah’s hypothesis was, The god who responds with fire will demonstrate that he is the true God.[4]  The test for his hypothesis was that the bull that burst spontaneously into flame, his or theirs, designated which God, יהוה (Yᵊhōvâ) or Baal, is the true God.  As a scientific experiment this one clearly lacks some controls relative to Satan’s experiment with Job.

The priests of Baal called on him from morning until evening without result (1 Kings 18:25-29).  Then Elijah built an altar and called on יהוה (1 Kings 18:36b-39 NET).

“O Lord (Yᵊhōvâ, יהוה) God of Abraham, Isaac, and Israel, prove (yāḏaʿ, יודע; Septuagint: γνώτωσαν, a form of γινώσκω) today that you are God in Israel and that I am your servant and have done all these things at your command.  Answer me, O Lord, answer me, so these people will know (yāḏaʿ, וידעו; Septuagint: γνώτω, another form of γινώσκω) that you, O Lord, are the true God and that you are winning back their allegiance.”  Then fire from the Lord fell from the sky.  It consumed the offering, the wood, the stones, and the dirt, and licked up the water in the trench.  When all the people saw this, they threw themselves down with their faces to the ground and said, “The Lord is the true God!  The Lord is the true God!”

It was an impressive demonstration.  Elijah’s hypothesis—The god who responds with fire will demonstrate that he is the true God—was not falsified.  The logical structure of the scientific method is designed to falsify hypotheses.  It doesn’t prove anything except, perhaps, that the effect in question is not due to chance.  The test of Elijah’s hypothesis was designed well enough to demonstrate that fire falling from a cloudless sky in the midst of a drought hitting either of two targets at any time near the prayer of the prophets was probably not a random event.

The controls for this particular experiment were: 1) the specified targets for the fire from the sky, the two sacrifices; and 2) the timing of fire falling from the sky, after the prayer of the prophets of Baal or after the prayer of Elijah.  But Elijah himself mentioned a variable his test did not control for (I Kings 18:27 NET).

At noon Elijah mocked [the prophets of Baal], “Yell louder!  After all, he is a god; he may be deep in thought, or perhaps he stepped out for a moment or has taken a trip.  Perhaps he is sleeping and needs to be awakened.”

So, did יהוה (Yᵊhōvâ) send fire from the sky on time and on target, or was it Baal, late and off target?  Elijah’s test can’t tell us, especially since he changed the conditions mid-experiment (1 Kings 18:32b, 33b-35).

Around the altar he made a trench large enough to contain two seahs of seed.…Then he said, “Fill four water jars and pour the water on the offering and the wood.”  When they had done so, he said, “Do it again.”  So they did it again.  Then he said, “Do it a third time.”  So they did it a third time.  The water flowed down all sides of the altar and filled the trench.

If “fire from the sky” was lightning or shared some of the electrical properties of lightning, did Elijah cheat by making his sacrifice a better conductor of electricity than that of the prophets of Baal?  The simplest way to improve the rigor of Elijah’s experiment is to repeat it a second time with the conditions reversed:[5] Let Elijah go first and let the prophets of Baal water down their sacrifice before Elijah prays.  But who—other than a prophet of יהוה (Yᵊhōvâ), hearing and obeying his voice—would propose such a test even once, much less twice?

Fortunately, faith comes from hearing, and hearing through the word of Christ.[6]  The believer ascertains the identity of the One who caused fire to fall from the sky from the written word of God.  And here both the Masoretic text and Septuagint agree; the fire was from Yᵊhōvâ (יְהֹוָ֗ה), translated παρὰ Κυρίου (a form of κύριος) in the Septuagint.

Masoretic Text

 Septuagint
1 Kings 18:38 (Tanakh/KJV) 1 Kings 18:38 (NET) 3 Reigns 18:38 (NETS)

3 Kings 18:38 (Elpenor English)
Then the fire of the LORD (יְהֹוָ֗ה) fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. Then fire from the Lord (Yᵊhōvâ, יהוה) fell from the sky.  It consumed the offering, the wood, the stones, and the dirt, and licked up the water in the trench. And fire from the Lord (παρὰ κυρίου) fell from heaven and consumed the whole burnt offering and the firewood and the water that was in the thaala and the stones, and the fire licked up the dust. Then fire fell from the Lord (παρὰ Κυρίου) out of heaven, and devoured the whole-burnt-offerings, and the wood and the water that was in the trench, and the fire licked up the stones and the earth.

My purpose here was to consider this story in the light of the knowledge that Satan does in fact have the power to call fire down from the sky if and only if Yᵊhōvâ (יְהֹוָה) gives him leave to exercise that power.  Faith gives me new insight into this story I might miss as an outsider analyzing it as a scientific experiment.  Without getting too involved in the question whether Baal was another name for Satan or another entity under Satan’s control, through faith I feel fairly confident assuming that Yᵊhōvâ (יְהֹוָה) did not give Satan leave to interfere with the demonstration of Elijah’s authority to speak on Yᵊhōvâ’s behalf.  Elijah prayed: let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.[7]

But[8] no one is able[9] to enter a strong man’s house and steal his property unless he first ties up the strong man, Jesus told the experts in the law.  Then he can thoroughly plunder[10] his house.[11]  There was no need to command Elijah to water down the sacrifice of the prophets of Baal because Yᵊhōvâ knew He hadn’t given Satan leave to call down fire from the sky (1 Kings 18:25, 26, 28 NET).

Elijah told the prophets of Baal, “Choose one of the bulls for yourselves and go first, for you are the majority.  Invoke the name of your god, but do not light a fire.”  So they took a bull, as he had suggested, and prepared it.  They invoked the name of Baal from morning until noon, saying, “Baal, answer us.”  But there was no sound and no answer.  They jumped around on the altar they had made.…they yelled louder and, in accordance with their prescribed ritual, mutilated themselves with swords and spears until their bodies were covered with blood.

 

Masoretic Text

 Septuagint
1 Kings 18:29 (Tanakh/KJV) 1 Kings 18:29 (NET) 3 Reigns 18:29 (NETS)

3 Kings 18:29 (Elpenor English)
And it came to pass, when midday was past, and they prophesied until the time of the offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded. Throughout the afternoon they were in an ecstatic frenzy, but there was no sound, no answer, and no response. and they were acting the prophet until evening came.  And it happened, as it was the time for the sacrifice to ascend and there was no voice, that Eliou the Thesbite spoke to the prophets of the offenses, saying, “Stand aside for the present, and I will do my whole burnt offering,” and they stood aside and departed. And they prophesied until the evening came; and it came to pass as it was the time of the offering of the sacrifice, that Eliu the Thesbite spoke to the prophets of the abominations, saying, Stand by for the present, and I will offer my sacrifice.  And they stood aside and departed.

The purpose of a lightning rod is not to call down lightning from the sky, though that might arguably be its effect at times.  The purpose of a lightning rod is to offer a direct path to ground, protecting, insulating the house and its occupants from the harmful effects of a lightning strike.  Through faith I can see these things as circumstantial evidence that fire from the sky was lightning (or something sharing the electrical properties of lightning), and that Yᵊhōvâ protected those whose hearts would be turned back to Him (not to mention all the other bystanders) by telling his prophet Elijah to drench the sacrifice with water.  Hear me, O LORD, Elijah prayed, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart back again.[12]

I don’t study the Bible because I have some deep interest in ancient Jewish history or even the Jewish or Christian religions.  I study the Bible with the Holy Spirit to know…the only true God, and Jesus Christ, whom [He] sent,[13] to enjoy what Jesus called eternal life (ἡ αἰώνιος ζωὴ) here and now.  As I follow Jesus through the Scriptures I not only gain insight into the mind of יְהֹוָה (Yᵊhōvâ) as He commanded Elijah to prepare his sacrifice, I gain insight into the mind and life of Christ.

Jesus didn’t fantasize as a boy about binding strong men and plundering their houses.  He didn’t grow up and apply that fantasy to Him or his Father.  I tell you the solemn truth, Jesus said, the Son can do nothing on his own initiative, but only what he sees the Father doing.  For whatever the Father does, the Son does likewise.[14]  He saw his Father bind Satan in some of the very same Scriptures He leads me through now, as He studied with the Holy Spirit as a boy.  When He promised his disciples that when he, the Spirit of truth, comes, he will guide you into all truth,[15] He simply recounted his own experience growing up.

I’ll pick this up in another essay.

Tables comparing Job 1:13; 1:14; 1:15; 1:16; 1 Kings 18:21; 18:22; 18:23; 18:24; 18:36; 18:37; 18:38; 18:39; 18:27; 18:32; 18:33; 18:34; 18:35; 18:25; 18:26; 18:28 and 18:29 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 1:13; 1:14; 1:15; 1:16; 1 Kings (3 Reigns, 3 Kings) 18:21; 18:22; 18:23; 18:24; 18:36; 18:37; 18:38; 18:39; 18:27; 18:32; 18:33; 18:34; 18:35; 18:25; 18:26; 18:28 and 18:29 in the Septuagint (BLB and Elpenor), and a table comparing Mark 3:27 in the NET and KJV follow.

Job 1:13 (Tanakh)

 Job 1:13 (KJV)

Job 1:13 (NET)
And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother’s house: And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother’s house: Now the day came when Job’s sons and daughters were eating and drinking wine in their oldest brother’s house,
Job 1:13 (Septuagint BLB) Job 1:13 (Septuagint Elpenor)
καὶ ἦν ὡς ἡ ἡμέρα αὕτη οἱ υἱοὶ Ιωβ καὶ αἱ θυγατέρες αὐτοῦ ἔπινον οἶνον ἐν τῇ οἰκίᾳ τοῦ ἀδελφοῦ αὐτῶν τοῦ πρεσβυτέρου Καὶ ἦν ὡς ἡ ἡμέρα αὕτη, οἱ υἱοὶ ᾿Ιὼβ καὶ αἱ θυγατέρες αὐτοῦ ἔπινον οἶνον ἐν τῇ οἰκίᾳ τοῦ ἀδελφοῦ αὐτῶν τοῦ πρεσβυτέρου
Job 1:13 (NETS) Job 1:13 (English Elpenor)
So it was, when it was the set day, Iob’s sons and daughters were drinking wine in their eldest brother’s house. And it came to pass on a certain day, that Job᾿s sons and his daughters were drinking wine in the house of their elder brother.
Job 1:14 (Tanakh) Job 1:14 (KJV) Job 1:14 (NET)
And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them: And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them: and a messenger came to Job, saying, “The oxen were plowing and the donkeys were grazing beside them,
Job 1:14 (Septuagint BLB) Job 1:14 (Septuagint Elpenor)
καὶ ἰδοὺ ἄγγελος ἦλθεν πρὸς Ιωβ καὶ εἶπεν αὐτῷ τὰ ζεύγη τῶν βοῶν ἠροτρία καὶ αἱ θήλειαι ὄνοι ἐβόσκοντο ἐχόμεναι αὐτῶν καὶ ἰδοὺ ἄγγελος ἦλθε πρὸς ᾿Ιὼβ καὶ εἶπεν αὐτῷ· τὰ ζεύγη τῶν βοῶν ἠροτρία, καὶ αἱ θήλειαι ὄνοι ἐβόσκοντο ἐχόμεναι αὐτῶν,
Job 1:14 (NETS) Job 1:14 (English Elpenor)
And, look, a messenger came to Iob and said to him, “The yokes of oxen were plowing, and the she-donkeys were feeding beside them, And, behold, there came a messenger to Job, and said to him, The yokes of oxen were ploughing, and the she-asses were feeding near them;
Job 1:15 (Tanakh) Job 1:15 (KJV) Job 1:15 (NET)
And the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee. And the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee. and the Sabeans swooped down and carried them all away, and they killed the servants with the sword!  And I—only I alone—escaped to tell you!”
Job 1:15 (Septuagint BLB) Job 1:15 (Septuagint Elpenor)
καὶ ἐλθόντες οἱ αἰχμαλωτεύοντες ᾐχμαλώτευσαν αὐτὰς καὶ τοὺς παῗδας ἀπέκτειναν ἐν μαχαίραις σωθεὶς δὲ ἐγὼ μόνος ἦλθον τοῦ ἀπαγγεῗλαί σοι καὶ ἐλθόντες οἱ αἰχμαλωτεύοντες ᾐχμαλώτευσαν αὐτὰς καὶ τοὺς παῖδας ἀπέκτειναν ἐν μαχαίραις· σωθεὶς δὲ ἐγὼ μόνος ἦλθον τοῦ ἀπαγγεῖλαί σοι
Job 1:15 (NETS) Job 1:15 (English Elpenor)
and marauders came and carried them off, and they killed the servants with daggers, but when I alone escaped, I came to tell you.” and the spoilers came and took them for a prey, and slew the servants with the sword; and I having escaped alone am come to tell thee.
Job 1:16 (Tanakh) Job 1:16 (KJV) Job 1:16 (NET)
While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee. While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee. While this one was still speaking, another messenger arrived and said, “The fire of God has fallen from heaven and has burned up the sheep and the servants—it has consumed them!  And I—only I alone—escaped to tell you!”
Job 1:16 (Septuagint BLB) Job 1:16 (Septuagint Elpenor)
ἔτι τούτου λαλοῦντος ἦλθεν ἕτερος ἄγγελος καὶ εἶπεν πρὸς Ιωβ πῦρ ἔπεσεν ἐκ τοῦ οὐρανοῦ καὶ κατέκαυσεν τὰ πρόβατα καὶ τοὺς ποιμένας κατέφαγεν ὁμοίως καὶ σωθεὶς ἐγὼ μόνος ἦλθον τοῦ ἀπαγγεῗλαί σοι ἔτι τούτου λαλοῦντος, ἦλθεν ἕτερος ἄγγελος καὶ εἶπε πρὸς ᾿Ιώβ· πῦρ ἔπεσεν ἐκ τοῦ οὐρανοῦ καὶ κατέκαυσε τὰ πρόβατα καὶ τοὺς ποιμένας κατέφαγεν ὁμοίως· σωθεὶς δὲ ἐγὼ μόνος ἦλθον τοῦ ἀπαγγεῖλαί σοι
Job 1:16 (NETS) Job 1:16 (English Elpenor)
While he was still speaking, a further messenger came and said to Iob, “Fire fell from the sky and burned up the sheep, and it likewise consumed the shepherds, and when I alone escaped, I came to tell you.” While he was yet speaking, there came another messenger, and said to Job, Fire has fallen from heaven, and burnt up the sheep, and devoured the shepherds like wise; and I having escaped alone am come to tell thee.
1 Kings 18:21 (Tanakh) 1 Kings 18:21 (KJV) 1 Kings 18:21 (NET)
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him.  And the people answered him not a word. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him.  And the people answered him not a word. Elijah approached all the people and said, “How long are you going to be paralyzed by indecision?  If the Lord is the true God, then follow him, but if Baal is, follow him!”  But the people did not say a word.
1 Kings 18:21 (Septuagint BLB) 3 Kings 18:21 (Septuagint Elpenor)
καὶ προσήγαγεν Ηλιου πρὸς πάντας καὶ εἶπεν αὐτοῗς Ηλιου ἕως πότε ὑμεῗς χωλανεῗτε ἐπ᾽ ἀμφοτέραις ταῗς ἰγνύαις εἰ ἔστιν κύριος ὁ θεός πορεύεσθε ὀπίσω αὐτοῦ εἰ δὲ ὁ Βααλ αὐτός πορεύεσθε ὀπίσω αὐτοῦ καὶ οὐκ ἀπεκρίθη ὁ λαὸς λόγον καὶ προσήγαγεν ᾿Ηλιοὺ πρὸς πάντας, καὶ εἶπεν αὐτοῖς ᾿Ηλιού· ἕως πότε ὑμεῖς χωλανεῖτε ἐπ᾿ ἀμφοτέραις ταῖς ἰγνύαις; εἰ ἔστι Κύριος ὁ Θεός, πορεύεσθε ὀπίσω αὐτοῦ· εἰ δὲ ὁ Βάαλ, πορεύεσθε ὀπίσω αὐτοῦ. καὶ οὐκ ἀπεκρίθη ὁ λαὸς λόγον
3 Reigns 18:21 (NETS) 3 Kings 18:21 (English Elpenor)
And Eliou came near to all, and Eliou said to them, “How long will you go limping on both legs?  If the Lord is God, go after him, but if Baal is he, go after him.”  And the people did not answer a word. And Eliu drew near to them all: and Eliu said to them, How long wilt ye halt on both feet? if the Lord be God, follow him; but if Baal, follow him.  And the people answered not a word.
1 Kings 18:22 (Tanakh) 1 Kings 18:22 (KJV) 1 Kings 18:22 (NET)
Then said Elijah unto the people, I, even I only, remain a prophet of the LORD; but Baal’s prophets are four hundred and fifty men. Then said Elijah unto the people, I, even I only, remain a prophet of the LORD; but Baal’s prophets are four hundred and fifty men. Elijah said to them: “I am the only prophet of the Lord who is left, but there are 450 prophets of Baal.
1 Kings 18:22 (Septuagint BLB) 3 Kings 18:22 (Septuagint Elpenor)
καὶ εἶπεν Ηλιου πρὸς τὸν λαόν ἐγὼ ὑπολέλειμμαι προφήτης τοῦ κυρίου μονώτατος καὶ οἱ προφῆται τοῦ Βααλ τετρακόσιοι καὶ πεντήκοντα ἄνδρες καὶ οἱ προφῆται τοῦ ἄλσους τετρακόσιοι καὶ εἶπεν ᾿Ηλιοὺ πρὸς τὸν λαόν· ἐγὼ ὑπολέλειμμαι προφήτης τοῦ Κυρίου μονώτατος, καὶ οἱ προφῆται τοῦ Βάαλ τετρακόσιοι καὶ πεντήκοντα ἄνδρες, καὶ οἱ προφῆται τοῦ ἄλσους τετρακόσιοι
3 Reigns 18:22 (NETS) 3 Kings 18:22 (English Elpenor)
And Eliou said to the people, “I all alone am left over as a prophet of the Lord, and Baal’s prophets number four hundred fifty men, and the prophets of the grove, four hundred. And Eliu said to the people, I am left, the only one prophet of the Lord; and the prophets of Baal [are] four hundred and fifty men, and the prophets of the groves four hundred.
1 Kings 18:23 (Tanakh) 1 Kings 18:23 (KJV) 1 Kings 18:23 (NET)
Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: Let them bring us two bulls.  Let them choose one of the bulls for themselves, cut it up into pieces, and place it on the wood.  But they must not set it on fire.  I will do the same to the other bull and place it on the wood.  But I will not set it on fire.
1 Kings 18:23 (Septuagint BLB) 3 Kings 18:23 (Septuagint Elpenor)
δότωσαν ἡμῗν δύο βόας καὶ ἐκλεξάσθωσαν ἑαυτοῗς τὸν ἕνα καὶ μελισάτωσαν καὶ ἐπιθέτωσαν ἐπὶ τῶν ξύλων καὶ πῦρ μὴ ἐπιθέτωσαν καὶ ἐγὼ ποιήσω τὸν βοῦν τὸν ἄλλον καὶ πῦρ οὐ μὴ ἐπιθῶ δότωσαν ἡμῖν δύο βόας, καὶ ἐκλεξάσθωσαν ἑαυτοῖς τὸν ἕνα καὶ μελισάτωσαν καὶ ἐπιθέτωσαν ἐπὶ τῶν ξύλων καὶ πῦρ μὴ ἐπιθέτωσαν, καὶ ἐγὼ ποιήσω τὸν βοῦν τὸν ἄλλον, καὶ πῦρ οὐ μὴ ἐπιθῶ
3 Reigns 18:23 (NETS) 3 Kings 18:23 (English Elpenor)
Let them give us two bulls, and let them choose the one for themselves and cut it in pieces and lay it on the wood, and let them put on no fire, and I will do the other bull and will put on no fire. Let them give us two oxen, and let them choose one for themselves, and cut it in pieces, and lay it on the wood, and put no fire [on] the wood: and I will dress the other bullock, and put on no fire.
1 Kings 18:24 (Tanakh) 1 Kings 18:24 (KJV) 1 Kings 18:24 (NET)
And call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth by fire, let him be God.  And all the people answered and said, It is well spoken. And call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth by fire, let him be God.  And all the people answered and said, It is well spoken. Then you will invoke the name of your god, and I will invoke the name of the Lord.  The god who responds with fire will demonstrate that he is the true God.”  All the people responded, “This will be a fair test.”
1 Kings 18:24 (Septuagint BLB) 3 Kings 18:24 (Septuagint Elpenor)
καὶ βοᾶτε ἐν ὀνόματι θεῶν ὑμῶν καὶ ἐγὼ ἐπικαλέσομαι ἐν ὀνόματι κυρίου τοῦ θεοῦ μου καὶ ἔσται ὁ θεός ὃς ἐὰν ἐπακούσῃ ἐν πυρί οὗτος θεός καὶ ἀπεκρίθησαν πᾶς ὁ λαὸς καὶ εἶπον καλὸν τὸ ῥῆμα ὃ ἐλάλησας καὶ βοᾶτε ἐν ὀνόματι θεῶν ὑμῶν, καὶ ἐγὼ ἐπικαλέσομαι ἐν τῷ ὀνόματι Κυρίου τοῦ Θεοῦ μου, καὶ ἔσται ὁ θεὸς ὃς ἐὰν ἐπακούσῃ ἐν πυρί, οὗτος Θεός. καὶ ἀπεκρίθησαν πᾶς ὁ λαὸς καὶ εἶπον· καλὸν τὸ ρῆμα, ὃ ἐλάλησας
3 Reigns 18:24 (NETS) 3 Kings 18:24 (English Elpenor)
And shout in the name of your gods, and I will call on the name of the Lord, my God, and it will be, the god who answers by fire, he is God.”  And all the people answered and said, “The word which you spoke is good!” And do ye call loudly on the name of your gods, and I will call on the name of the Lord my God, and it shall come to pass that the God who shall answer by fire, he [is] God.  And all the people answered and said, The word which thou hast spoken [is] good.
1 Kings 18:36 (Tanakh) 1 Kings 18:36 (KJV) 1 Kings 18:36 (NET)
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. When it was time for the evening offering, Elijah the prophet approached the altar and prayed: “O Lord God of Abraham, Isaac, and Israel, prove today that you are God in Israel and that I am your servant and have done all these things at your command.
1 Kings 18:36 (Septuagint BLB) 3 Kings 18:36 (Septuagint Elpenor)
καὶ ἀνεβόησεν Ηλιου εἰς τὸν οὐρανὸν καὶ εἶπεν κύριε ὁ θεὸς Αβρααμ καὶ Ισαακ καὶ Ισραηλ ἐπάκουσόν μου κύριε ἐπάκουσόν μου σήμερον ἐν πυρί καὶ γνώτωσαν πᾶς ὁ λαὸς οὗτος ὅτι σὺ εἶ κύριος ὁ θεὸς Ισραηλ κἀγὼ δοῦλός σου καὶ διὰ σὲ πεποίηκα τὰ ἔργα ταῦτα καὶ ἀνεβόησεν ᾿Ηλιοὺ εἰς τὸν οὐρανὸν καὶ εἶπε· Κύριε ὁ Θεὸς ῾Αβραὰμ καὶ ᾿Ισαὰκ καὶ ᾿Ισραήλ, ἐπάκουσόν μου, Κύριε, ἐπάκουσόν μου σήμερον ἐν πυρί, καὶ γνώτωσαν πᾶς ὁ λαὸς οὗτος ὅτι σὺ εἶ Κύριος ὁ Θεὸς ᾿Ισραὴλ καὶ ἐγὼ δοῦλός σου καὶ διὰ σὲ πεποίηκα τὰ ἔργα ταῦτα
3 Reigns 18:36 (NETS) 3 Kings 18:36 (English Elpenor)
And Eliou cried aloud to heaven and said, “O Lord, God of Abraam and Isaak and Israel, heed me, heed me today with fire, and let all this people know that you are Lord, God of Israel, and I am your slave, and I have done these works on your account. And Eliu cried aloud to the heaven, and said, Lord God of Abraam, and Isaac, and Israel, answer me, O Lord, answer me this day by fire, and let all this people know that thou art the Lord, the God of Israel, and I [am] thy servant, and for thy sake I have wrought these works.
1 Kings 18:37 (Tanakh) 1 Kings 18:37 (KJV) 1 Kings 18:37 (NET)
Hear me, O LORD, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart back again. Hear me, O LORD, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart back again. Answer me, O Lord, answer me, so these people will know that you, O Lord, are the true God and that you are winning back their allegiance.”
1 Kings 18:37 (Septuagint BLB) 3 Kings 18:37 (Septuagint Elpenor)
ἐπάκουσόν μου κύριε ἐπάκουσόν μου ἐν πυρί καὶ γνώτω ὁ λαὸς οὗτος ὅτι σὺ εἶ κύριος ὁ θεὸς καὶ σὺ ἔστρεψας τὴν καρδίαν τοῦ λαοῦ τούτου ὀπίσω ἐπάκουσόν μου, Κύριε, ἐπάκουσόν μου ἐν πυρί, καὶ γνώτω ὁ λαὸς οὗτος, ὅτι σὺ εἶ Κύριος ὁ Θεὸς καὶ σὺ ἔστρεψας τὴν καρδίαν τοῦ λαοῦ τούτου ὀπίσω
3 Reigns 18:37 (NETS) 3 Kings 18:37 (English Elpenor)
Heed me, O Lord, heed me with fire, and let this people know that you are Lord God and that you turned the heart of this people back.” Hear me, O Lord, hear me, and let this people know that thou art the Lord God, and thou hast turned back the heart of this people.
1 Kings 18:38 (Tanakh) 1 Kings 18:38 (KJV) 1 Kings 18:38 (NET)
Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. Then fire from the Lord fell from the sky.  It consumed the offering, the wood, the stones, and the dirt, and licked up the water in the trench.
1 Kings 18:38 (Septuagint BLB) 3 Kings 18:38 (Septuagint Elpenor)
καὶ ἔπεσεν πῦρ παρὰ κυρίου ἐκ τοῦ οὐρανοῦ καὶ κατέφαγεν τὸ ὁλοκαύτωμα καὶ τὰς σχίδακας καὶ τὸ ὕδωρ τὸ ἐν τῇ θααλα καὶ τοὺς λίθους καὶ τὸν χοῦν ἐξέλιξεν τὸ πῦρ καὶ ἔπεσε πῦρ παρὰ Κυρίου ἐκ τοῦ οὐρανοῦ καὶ κατέφαγε τὰ ὁλοκαυτώματα καὶ τὰς σχίδακας καὶ τὸ ὕδωρ τὸ ἐν τῇ θαλάσσῃ, καὶ τοὺς λίθους καὶ τὸν χοῦν ἐξέλειξε τὸ πῦρ
3 Reigns 18:38 (NETS) 3 Kings 18:38 (English Elpenor)
And fire from the Lord fell from heaven and consumed the whole burnt offering and the firewood and the water that was in the thaala and the stones, and the fire licked up the dust. Then fire fell from the Lord out of heaven, and devoured the whole-burnt-offerings, and the wood and the water that was in the trench, and the fire licked up the stones and the earth.
1 Kings 18:39 (Tanakh) 1 Kings 18:39 (KJV) 1 Kings 18:39 (NET)
And when all the people saw it, they fell on their faces: and they said, The LORD, he is the God; the LORD, he is the God. And when all the people saw it, they fell on their faces: and they said, The LORD, he is the God; the LORD, he is the God. When all the people saw this, they threw themselves down with their faces to the ground and said, “The Lord is the true God!  The Lord is the true God!”
1 Kings 18:39 (Septuagint BLB) 3 Kings 18:39 (Septuagint Elpenor)
καὶ ἔπεσεν πᾶς ὁ λαὸς ἐπὶ πρόσωπον αὐτῶν καὶ εἶπον ἀληθῶς κύριός ἐστιν ὁ θεός αὐτὸς ὁ θεός καὶ ἔπεσε πᾶς ὁ λαὸς ἐπὶ πρόσωπον αὐτῶν καὶ εἶπον· ἀληθῶς Κύριος ὁ Θεός, αὐτὸς ὁ Θεός
3 Reigns 18:39 (NETS) 3 Kings 18:39 (English Elpenor)
And all the people fell on their face and said, “Truly the Lord is God; he is God.” And all the people fell upon their faces, and said, Truly the Lord [is] God; he [is] God.
1 Kings 18:27 (Tanakh) 1 Kings 18:27 (KJV) 1 Kings 18:27 (NET)
And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked. And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked. At noon Elijah mocked them, “Yell louder!  After all, he is a god; he may be deep in thought, or perhaps he stepped out for a moment or has taken a trip.  Perhaps he is sleeping and needs to be awakened.”
1 Kings 18:27 (Septuagint BLB) 3 Kings 18:27 (Septuagint Elpenor)
καὶ ἐγένετο μεσημβρίᾳ καὶ ἐμυκτήρισεν αὐτοὺς Ηλιου ὁ Θεσβίτης καὶ εἶπεν ἐπικαλεῗσθε ἐν φωνῇ μεγάλῃ ὅτι θεός ἐστιν ὅτι ἀδολεσχία αὐτῷ ἐστιν καὶ ἅμα μήποτε χρηματίζει αὐτός ἢ μήποτε καθεύδει αὐτός καὶ ἐξαναστήσεται καὶ ἐγένετο μεσημβρία καὶ ἐμυκτήρισεν αὐτοὺς ᾿Ηλιοὺ ὁ Θεσβίτης καὶ εἶπεν· ἐπικαλεῖσθε ἐν φωνῇ μεγάλῃ, ὅτι θεός ἐστιν, ὅτι ἀδολεσχία αὐτῷ ἐστι, καὶ ἅμα μή ποτε χρηματίζει αὐτός, ἢ μή ποτε καθεύδει αὐτός, καὶ ἐξαναστήσεται
3 Reigns 18:27 (NETS) 3 Kings 18:27 (English Elpenor)
And it happened at noon that Eliou the Thesbite mocked them and said, “Call in a loud voice!  For he is a god, for prating occupies him, and at the same time he is perhaps giving an oracle, or perhaps he is asleep and will get up.” And it was noon, and Eliu the Thesbite mocked them, and said, Call with a loud voice, for he is a god; for he is meditating, or else perhaps he is engaged in business, or perhaps he is asleep, and is to be awaked.
1 Kings 18:32 (Tanakh) 1 Kings 18:32 (KJV) 1 Kings 18:32 (NET)
And with the stones he built an altar in the name of the LORD: and he made a trench about the altar, as great as would contain two measures of seed. And with the stones he built an altar in the name of the LORD: and he made a trench about the altar, as great as would contain two measures of seed. With the stones he constructed an altar for the Lord. Around the altar he made a trench large enough to contain two seahs of seed.
1 Kings 18:32 (Septuagint BLB) 3 Kings 18:32 (Septuagint Elpenor)
καὶ ᾠκοδόμησεν τοὺς λίθους ἐν ὀνόματι κυρίου καὶ ἰάσατο τὸ θυσιαστήριον τὸ κατεσκαμμένον καὶ ἐποίησεν θααλα χωροῦσαν δύο μετρητὰς σπέρματος κυκλόθεν τοῦ θυσιαστηρίου καὶ ᾠκοδόμησε τοὺς λίθους ἐν ὀνόματι Κυρίου καὶ ἰάσατο τὸ θυσιαστήριον τὸ κατεσκαμμένον, καὶ ἐποίησε θάλασσαν χωροῦσαν δύο μετρητὰς σπέρματος κυκλόθεν τοῦ θυσιαστηρίου
3 Reigns 18:32 (NETS) 3 Kings 18:32 (English Elpenor)
and he built the stones in the name of the Lord and repaired the altar that had been thrown down and made a thaala around the altar, holding two measures of seed. And he built up the stones in the name of the Lord, and repaired the altar that had been broken down; and he made a trench that would hold two measures of seed round about the altar.
1 Kings 18:33 (Tanakh) 1 Kings 18:33 (KJV) 1 Kings 18:33 (NET)
And he put the wood in order, and cut the bullock in pieces, and laid him on the wood, and said, Fill four barrels with water, and pour it on the burnt sacrifice, and on the wood. And he put the wood in order, and cut the bullock in pieces, and laid him on the wood, and said, Fill four barrels with water, and pour it on the burnt sacrifice, and on the wood. He arranged the wood, cut up the bull, and placed it on the wood.  Then he said, “Fill four water jars and pour the water on the offering and the wood.”
1 Kings 18:33 (Septuagint BLB) 3 Kings 18:33 (Septuagint Elpenor)
καὶ ἐστοίβασεν τὰς σχίδακας ἐπὶ τὸ θυσιαστήριον ὃ ἐποίησεν καὶ ἐμέλισεν τὸ ὁλοκαύτωμα καὶ ἐπέθηκεν ἐπὶ τὰς σχίδακας καὶ ἐστοίβασεν ἐπὶ τὸ θυσιαστήριον καὶ ἐστοίβασε τὰς σχίδακας ἐπὶ τὸ θυσιαστήριον, ὃ ἐποίησε, καὶ ἐμέλισε τὸ ὁλοκαύτωμα καὶ ἐπέθηκεν ἐπὶ τὰς σχίδακας καὶ ἐστοίβασεν ἐπὶ τὸ θυσιαστήριον καὶ εἶπε· λάβετέ μοι τέσσαρας ὑδρίας ὕδατος καὶ ἐπιχέετε ἐπὶ τὸ ὁλοκαύτωμα καὶ ἐπὶ τὰς σχίδακας· καὶ ἐποίησαν οὕτως
3 Reigns 18:33 (NETS) 3 Kings 18:33 (English Elpenor)
And he piled up the firewood on the altar that he made and cut the whole burnt offering in pieces and laid it on the firewood and piled it on the altar. And he piled the cleft wood on the altar which he [had] made, and divided the whole-burnt-offering, and laid [it] on the wood, and laid [it] in order on the altar, and said, Fetch me four pitchers of water, and pour [it] on the whole-burnt-offering, and on the wood.  And they did so.
1 Kings 18:34 (Tanakh) 1 Kings 18:34 (KJV) 1 Kings 18:34 (NET)
And he said, Do it the second time.  And they did it the second time.  And he said, Do it the third time.  And they did it the third time. And he said, Do it the second time.  And they did it the second time.  And he said, Do it the third time.  And they did it the third time. When they had done so, he said, “Do it again.”  So they did it again.  Then he said, “Do it a third time.”  So they did it a third time.
1 Kings 18:34 (Septuagint BLB) 3 Kings 18:34 (Septuagint Elpenor)
καὶ εἶπεν λάβετέ μοι τέσσαρας ὑδρίας ὕδατος καὶ ἐπιχέετε ἐπὶ τὸ ὁλοκαύτωμα καὶ ἐπὶ τὰς σχίδακας καὶ ἐποίησαν οὕτως καὶ εἶπεν δευτερώσατε καὶ ἐδευτέρωσαν καὶ εἶπεν τρισσώσατε καὶ ἐτρίσσευσαν καὶ εἶπε· δευτερώσατε· καὶ ἐδευτέρωσαν. καὶ εἶπε· τρισσώσατε· καὶ ἐτρίσσευσαν
3 Reigns 18:34 (NETS) 3 Kings 18:34 (English Elpenor)
And he said, “Take for me four jars of water, and pour it on the whole burnt offering and on the firewood,” and they did so.  And he said, “Do it a second time,” and they did it a second time.  And he said, “Do it a third time,” and they did it a third time. And he said, Do it the second time.  And they did it the second time.  And he said, Do it the third time.  And they did it the third time.
1 Kings 18:35 (Tanakh) 1 Kings 18:35 (KJV) 1 Kings 18:35 (NET)
And the water ran round about the altar; and he filled the trench also with water. And the water ran round about the altar; and he filled the trench also with water. The water flowed down all sides of the altar and filled the trench.
1 Kings 18:35 (Septuagint BLB) 3 Kings 18:35 (Septuagint Elpenor)
καὶ διεπορεύετο τὸ ὕδωρ κύκλῳ τοῦ θυσιαστηρίου καὶ τὴν θααλα ἔπλησαν ὕδατος καὶ διεπορεύετο τὸ ὕδωρ κύκλῳ τοῦ θυσιαστηρίου, καὶ τὴν θάλασσαν ἔπλησαν ὕδατος
3 Reigns 18:35 (NETS) 3 Kings 18:35 (English Elpenor)
And the water ran all around the altar, and filled the thaala with water. And the water ran round about the altar, and they filled the trench with water.
1 Kings 18:25 (Tanakh) 1 Kings 18:25 (KJV) 1 Kings 18:25 (NET)
And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress it first; for ye are many; and call on the name of your gods, but put no fire under. And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress it first; for ye are many; and call on the name of your gods, but put no fire under. Elijah told the prophets of Baal, “Choose one of the bulls for yourselves and go first, for you are the majority.  Invoke the name of your god, but do not light a fire.”
1 Kings 18:25 (Septuagint BLB) 3 Kings 18:25 (Septuagint Elpenor)
καὶ εἶπεν Ηλιου τοῗς προφήταις τῆς αἰσχύνης ἐκλέξασθε ἑαυτοῗς τὸν μόσχον τὸν ἕνα καὶ ποιήσατε πρῶτοι ὅτι πολλοὶ ὑμεῗς καὶ ἐπικαλέσασθε ἐν ὀνόματι θεοῦ ὑμῶν καὶ πῦρ μὴ ἐπιθῆτε καὶ εἶπεν ᾿Ηλιοὺ τοῖς προφήταις τῆς αἰσχύνης· ἐκλέξασθε ἑαυτοῖς τὸν μόσχον τὸν ἕνα καὶ ποιήσατε πρῶτοι, ὅτι πολλοὶ ὑμεῖς, καὶ ἐπικαλέσασθε ἐν ὀνόματι θεοῦ ὑμῶν καὶ πῦρ μὴ ἐπιθῆτε
3 Reigns 18:25 (NETS) 3 Kings 18:25 (English Elpenor)
And Eliou said to the prophets of shame, “Choose for yourselves the one bull calf, and do it first, for you are many, and call on the name of your god, and put on no fire.” And Eliu said to the prophets of shame, Choose to yourselves one calf, and dress it first, for ye [are] many; and call ye on the name of your god; but apply no fire.
1 Kings 18:26 (Tanakh) 1 Kings 18:26 (KJV) 1 Kings 18:26 (NET)
And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, O Baal, hear us.  But there was no voice, nor any that answered.  And they leaped upon the altar which was made. And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, O Baal, hear us.  But there was no voice, nor any that answered.  And they leaped upon the altar which was made. So they took a bull, as he had suggested, and prepared it.  They invoked the name of Baal from morning until noon, saying, “Baal, answer us.”  But there was no sound and no answer.  They jumped around on the altar they had made.
1 Kings 18:26 (Septuagint BLB) 3 Kings 18:26 (Septuagint Elpenor)
καὶ ἔλαβον τὸν μόσχον καὶ ἐποίησαν καὶ ἐπεκαλοῦντο ἐν ὀνόματι τοῦ Βααλ ἐκ πρωίθεν ἕως μεσημβρίας καὶ εἶπον ἐπάκουσον ἡμῶν ὁ Βααλ ἐπάκουσον ἡμῶν καὶ οὐκ ἦν φωνὴ καὶ οὐκ ἦν ἀκρόασις καὶ διέτρεχον ἐπὶ τοῦ θυσιαστηρίου οὗ ἐποίησαν καὶ ἔλαβον τὸν μόσχον καὶ ἐποίησαν καὶ ἐπεκαλοῦντο ἐν ὀνόματι τοῦ Βάαλ ἐκ πρωΐθεν ἕως μεσημβρίας καὶ εἶπον· ἐπάκουσον ἡμῶν, ὁ Βάαλ, ἐπάκουσον ἡμῶν· καὶ οὐκ ἦν φωνὴ καὶ οὐκ ἦν ἀκρόασις· καὶ διέτρεχον ἐπὶ τοῦ θυσιαστηρίου, οὗ ἐποίησαν
3 Reigns 18:26 (NETS) 3 Kings 18:26 (English Elpenor)
And they took the bull calf and did it and were calling on the name of Baal from morning until noon and said, “Hear us, O Baal, hear us!”  And there was no voice, and there was no hearing, and they ran about on the altar that they made. And they took the calf and drest it, and called on the name of Baal from morning till noon, and said, hear us, O Baal, hear us.  And there was no voice, neither was there hearing, and they ran up and down on the altar which they [had] made.
1 Kings 18:28 (Tanakh) 1 Kings 18:28 (KJV) 1 Kings 18:28 (NET)
And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them. And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them. So they yelled louder and, in accordance with their prescribed ritual, mutilated themselves with swords and spears until their bodies were covered with blood.
1 Kings 18:28 (Septuagint BLB) 3 Kings 18:28 (Septuagint Elpenor)
καὶ ἐπεκαλοῦντο ἐν φωνῇ μεγάλῃ καὶ κατετέμνοντο κατὰ τὸν ἐθισμὸν αὐτῶν ἐν μαχαίραις καὶ σειρομάσταις ἕως ἐκχύσεως αἵματος ἐπ᾽ αὐτούς καὶ ἐπεκαλοῦντο ἐν φωνῇ μεγάλῃ καὶ κατετέμνοντο κατὰ τὸν ἐθισμὸν αὐτῶν ἐν μαχαίραις καὶ σειρομάσταις ἕως ἐκχύσεως αἵματος ἐπ᾿ αὐτούς
3 Reigns 18:28 (NETS) 3 Kings 18:28 (English Elpenor)
And they were calling in a loud voice and, as was their custom, they were cutting themselves with daggers and lances until the blood gushed out over them, And they cried with a loud voice, and cut themselves according to their custom with knives and lancets until the blood gushed out upon them.
1 Kings 18:29 (Tanakh) 1 Kings 18:29 (KJV) 1 Kings 18:29 (NET)
And it came to pass, when midday was past, and they prophesied until the time of the offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded. And it came to pass, when midday was past, and they prophesied until the time of the offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded. Throughout the afternoon they were in an ecstatic frenzy, but there was no sound, no answer, and no response.
1 Kings 18:29 (Septuagint BLB) 3 Kings 18:29 (Septuagint Elpenor)
καὶ ἐπροφήτευον ἕως οὗ παρῆλθεν τὸ δειλινόν καὶ ἐγένετο ὡς ὁ καιρὸς τοῦ ἀναβῆναι τὴν θυσίαν καὶ οὐκ ἦν φωνή καὶ ἐλάλησεν Ηλιου ὁ Θεσβίτης πρὸς τοὺς προφήτας τῶν προσοχθισμάτων λέγων μετάστητε ἀπὸ τοῦ νῦν καὶ ἐγὼ ποιήσω τὸ ὁλοκαύτωμά μου καὶ μετέστησαν καὶ ἀπῆλθον καὶ ἐπροφήτευον ἕως οὗ παρῆλθε τὸ δειλινόν. καὶ ἐγένετο ὡς ὁ καιρὸς τοῦ ἀναβῆναι τὴν θυσίαν καὶ οὐκ ἦν φωνή. καὶ ἐλάλησεν ᾿Ηλιοὺ ὁ Θεσβίτης πρὸς τοὺς προφήτας τῶν προσοχθισμάτων λέγων· μετάστητε ἀπὸ τοῦ νῦν, καὶ ἐγὼ ποιήσω τὸ ὁλοκαύτωμά μου. καὶ μετέστησαν, καὶ ἀπῆλθον
3 Reigns 18:29 (NETS) 3 Kings 18:29 (English Elpenor)
and they were acting the prophet until evening came.  And it happened, as it was the time for the sacrifice to ascend and there was no voice, that Eliou the Thesbite spoke to the prophets of the offenses, saying, “Stand aside for the present, and I will do my whole burnt offering,” and they stood aside and departed. And they prophesied until the evening came; and it came to pass as it was the time of the offering of the sacrifice, that Eliu the Thesbite spoke to the prophets of the abominations, saying, Stand by for the present, and I will offer my sacrifice. And they stood aside and departed.
Mark 3:27 (NET) Mark 3:27 (KJV)
But no one is able to enter a strong man’s house and steal his property unless he first ties up the strong man.  Then he can thoroughly plunder his house. No man can enter into a strong man’s house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀλλ᾿ οὐ δύναται οὐδεὶς εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ εἰσελθὼν τὰ σκεύη αὐτοῦ διαρπάσαι, ἐὰν μὴ πρῶτον τὸν ἰσχυρὸν δήσῃ, καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει ου δυναται ουδεις τα σκευη του ισχυρου εισελθων εις την οικιαν αυτου διαρπασαι εαν μη πρωτον τον ισχυρον δηση και τοτε την οικιαν αυτου διαρπασει ουδεις δυναται τα σκευη του ισχυρου εισελθων εις την οικιαν αυτου διαρπασαι εαν μη πρωτον τον ισχυρον δηση και τοτε την οικιαν αυτου διαρπαση

[1] Job 1:10a (NET) Table

[2] Job 1:13-15 (NET)

[3] The Septuagint had καὶ οἱ προφῆται τοῦ ἄλσους τετρακόσιοι (NETS: and the prophets of the grove, four hundred) following here.

[4] 1 Kings 18:24b (NET)

[5] This is what Gideon did with the fleece (Judges 6:36-40) when he was uncertain of God’s intent.

[6] Romans 10:17 (ESV) Table

[7] 1 Kings 18:36b (Tanakh, KJV)

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

[9] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the negative particle οὐ preceding is able (KJV: can) and οὐδεὶς (NET: no one; KJV: No man) following, where the Byzantine Majority Text simply had οὐδεὶς preceding.

[10] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had διαρπάσει, where the Byzantine Majority Text had διαρπαση.

[11] Mark 3:27 (NET)

[12] 1 Kings 18:37 (Tanakh/KJV)

[13] John 17:3b (NET)

[14] John 5:19 (NET) Table

[15] John 16:13a (NET) Table

Isaiah 53:10-12, Part 10

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

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

I had begun to consider other occurrences of forms ἀφαιρέω (Table) in Isaiah to get a feel for any potential relationship between ἀφελεῖν (a form of ἀφαιρέω) and בְּיָד֥וֹ (yāḏ).  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’ll continue with those occurrences in Isaiah.

Masoretic Text

 Septuagint
Isaiah 3:18 (Tanakh/KJV) Isaiah 3:18 (NET) Isaiah 3:18 (NETS)

Isaiah 3:17b, 18 (Elpenor English)
In that day the Lord will take away (יָסִ֣יר) the bravery (תִּפְאֶ֧רֶת) of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon, At that time the Lord will remove (sûr, יסיר) their beautiful (tip̄’ārâ, תפארת) ankle jewelry, neck ornaments, crescent-shaped ornaments, in that day.  And the Lord will take away (ἀφελεῗ) the glory (δόξαν) of their attire and their adornments and the braids and the tassels and the crescents in that day; (18) and the Lord will take away (ἀφελεῖ) the glory (δόξαν) of their raiment, the curls and the fringes, and the crescents,

This particular list might be taken away or removed by hand, most likely in this context stripped off by the hands of enemy soldiers.

Masoretic Text

 Septuagint
Isaiah 5:5 (Tanakh/KJV) Isaiah 5:5 (NET) Isaiah 5:5 (NETS)

Isaiah 5:5 (Elpenor English)
And now go to; I will tell you what I will do to my vineyard: I will take away (הָסֵ֚ר) the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: Now I will inform you what I am about to do to my vineyard: I will remove (sûr, הסר) its hedge and turn it into pasture, I will break its wall and allow animals to graze there. But now I will declare to you what I will do to my vineyard.  I will remove (ἀφελῶ) its hedge, and it shall be plundered, and I will tear down its wall, and it shall be trampled down. And now I will tell you what I will do to my vineyard: I will take away (ἀφελῶ) its hedge, and it shall be for a spoil; and I will pull down its walls, and it shall be [left] to be trodden down.

Though a hedge might be taken away or removed by hand, the vineyard here is Israel and the hedge a more abstract form of protection.

Masoretic Text

 Septuagint
Isaiah 6:6, 7 (Tanakh/KJV) Isaiah 6:6, 7 (NET) Isaiah 6:6, 7 (NETS)

Isaiah 6:6, 7 (Elpenor English)
Then flew one of the seraphims unto me, having a live coal in his hand (וּבְיָד֖וֹ), which he had taken with the tongs from off the altar: But then one of the seraphs flew toward me.  In his hand (yāḏ, ובידו) was a hot coal he had taken from the altar with tongs. Then one of the seraphin was sent to me, and he had in his hand (χειρὶ) a live coal that he had taken from the altar with the tongs. And there was sent to me one of the seraphs, and he had in his hand (χειρὶ) a coal, which he had taken off the altar with the tongs:
And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away (וְסָ֣ר), and thy sin purged. He touched my mouth with it and said, “Look, this coal has touched your lips.  Your evil is removed (sûr, וסר); your sin is forgiven.” And he touched my mouth and said: “Behold, this has touched your lips, and it will take away (ἀφελεῗ) your lawlessness and purify your sins.” and he touched my mouth, and said, Behold, this has touched thy lips, and will take away (ἀφελεῖ) thine iniquities, and will purge off thy sins.

Here Isaiah’s iniquity is taken away (וְסָ֣ר) when a coal from the altar touched his lips.  This coal was in the hand (וּבְיָד֖וֹ) of one of the seraphims, or in tongs in his hand.  The Tanakh on chabad.org caught my attention here translating וּבְיָד֖וֹ and in his hand.  This, as far as I can tell, is an accurate translation of וּבְיָד֖וֹ.

Neither the Tanakh I quote most often nor the KJV nor NET bothered with this level of detail: the conjunction and indicated by the first letter ו.  The Greek translation in both versions of the Septuagint did include this detail (though nothing explicitly designating his): καὶ ἐν τῇ χειρὶ.  I keep this in mind when considering whether בְּיָד֥וֹ (without the leading ו) in Isaiah 53:10 was the word in the Hebrew text the rabbis translated ἀφελεῗν or ἀφελεῖν (a form of ἀφαιρέω).

Masoretic Text

 Septuagint
Isaiah 7:17 (Tanakh/KJV) Isaiah 7:17 (NET) Isaiah 7:17 (NETS)

Isaiah 7:17 (Elpenor English)
The LORD shall bring upon thee, and upon thy people, and upon thy father’s house, days that have not come, from the day that Ephraim departed (סוּר) from Judah; even the king of Assyria. The Lord will bring on you, your people, and your father’s family a time unlike any since Ephraim departed (sûr, סור) from Judah—the king of Assyria!” But God will bring on you and on your people and on your ancestral house such days as have not yet come since the day that he took (ἀφεῗλεν) Ephraim away from Ioudas—the king of the Assyrians.” But God shall bring upon thee, and upon thy people, and upon the house of thy father, days which have never come, from the day that Ephraim took away (ἀφεῖλεν) from Juda the king of the Assyrians.

It seems pertinent in the context of this study to point out that the day that he took Ephraim away from Ioudas (NETS) was not accomplished with or by the Lord’s hand.

Masoretic Text

 Septuagint
1 Kings 12:24 (Tanakh/KJV) Table 1 Kings 12:24 (NET) 3 Reigns 12:24 (NETS) Table

3 Kings 12:24 (Elpenor English)
Thus saith the LORD, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing (הַדָּבָ֣ר) is from me.  They hearkened therefore to the word (דְּבַ֣ר) of the LORD, and returned to depart, according to the word (כִּדְבַ֥ר) of the LORD. ‘This is what the Lord has said: “Do not attack and make war with your brothers, the Israelites.  Each of you go home.  Indeed this thing (dāḇār, הדבר) has happened because of me.”’”  So they obeyed the Lord’s message (dāḇār, דבר).  They went home in keeping with the Lord’s message (dāḇār, כדבר). “This is what the Lord says, ‘You shall not go up or fight with your brothers, the sons of Israel; let each return to his own house, for this thing (ῥῆμα) has come from me.’”  And they heeded the word (λόγου) of the Lord and forbore to go, according to the word (ῥῆμα) of the Lord. Thus saith the Lord, Ye shall not go up, neither shall ye fight with your brethren the sons of Israel: return each man to his own home; for this thing (ρῆμα) is from me; and they hearkened to the word (λόγου) of the Lord, and they ceased from going up, according to the word (ρῆμα) of the Lord.

The next example of יָס֚וּר translated in the Septuagint with a form of ἀφαιρέω referred to the burden, yoke and fear of the Assyrians.

Masoretic Text

 Septuagint
Isaiah 10:27 (Tanakh/KJV) Isaiah 10:27 (NET) Isaiah 10:27 (NETS)

Isaiah 10:27 (Elpenor English)
And it shall come to pass in that day, that his burden shall be taken away (יָס֚וּר) from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing. At that time the Lord will remove (sûr, יסור) their burden from your shoulders and their yoke from your neck; the yoke will be taken off because your neck will be too large [NET note 60]. And it shall be on that day that the fear of him will be taken away (ἀφαιρεθήσεται) from you, and his yoke from your shoulder, and the yoke will be destroyed from off your shoulders. And it shall come to pass in that day, [that] his yoke shall be taken away (ἀφαιρεθήσεται) from thy shoulder, and his fear from thee, and the yoke shall be destroyed from off your shoulders.

There was more discussion how this would be accomplished.

Masoretic Text

 Septuagint
Isaiah 14:24-27 (Tanakh/KJV) Isaiah 14:24-27 (Tanakh/KJV) Isaiah 14:24-27 (NETS)

Isaiah 14:24-27 (Elpenor English)
The LORD of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand: The Lord of Heaven’s Armies makes this solemn vow: “Be sure of this: Just as I have intended, so it will be; just as I have planned, it will happen. This is what the Lord Sabaoth says: As I have said, so shall it be, and as I have planned, so shall it remain: Thus saith the Lord of hosts, As I have said, so it shall be: and as I have purposed, so [the matter] shall remain:
That I will break the Assyrian in my land, and upon my mountains tread him under foot: then shall his yoke depart (וְסָ֚ר) from off them, and his burden depart (יָסֽוּר) from off their shoulders. I will break Assyria in my land, I will trample them underfoot on my hills.  Their yoke will be removed (sûr, וסר) from my people, the burden will be lifted (sûr, יסור) from their shoulders. to destroy the Assyrians from my land and from my mountains, and they shall be trampled, and their yoke shall be removed (ἀφαιρεθήσεται) from them, and their renown shall be removed (ἀφαιρεθήσεται) from their shoulders. [even] to destroy the Assyrians upon my land, and upon my mountains: and they shall be for trampling; and their yoke shall be taken away (ἀφαιρεθήσεται) from them, and their glory shall be taken away (ἀφαιρεθήσεται) from their shoulders.
This is the purpose that is purposed upon the whole earth: and this is the hand (הַיָּ֥ד) that is stretched out upon all the nations. This is the plan I have devised for the whole earth; my hand (yāḏ, היד) is ready to strike all the nations.” This is the plan that the Lord has planned against the whole earth, and this is the hand (χεὶρ) that is raised up against all the nations of the world. This is the purpose which the Lord has purposed upon the whole earth: and this the hand (χεὶρ) that is uplifted against all the nations.
For the LORD of hosts hath purposed, and who shall disannul it? and his hand (וְיָד֥וֹ) is stretched out, and who shall turn it back? Indeed, the Lord of Heaven’s Armies has a plan, and who can possibly frustrate it?  His hand (yāḏ, וידו) is ready to strike, and who can possibly stop it? For what the holy God has planned, who will scatter it?  And his hand (καὶ τὴν χεῗρα) that is raised up, who will turn it back? For what the Holy God has purposed, who shall frustrate? and who shall turn back his uplifted hand (καὶ τὴν χεῖρα αὐτοῦ)?

Though it feels like I’m reaching, perhaps בְּיָד֥וֹ, in his hand (Tanakh), occurred in the Hebrew text from which the rabbis translated but they understood it as this stretched out, raised up, uplifted hand, ready to strike, something that needed to be removed from Israel and translated it accordingly ἀφελεῖν (a form of ἀφαιρέω): to take away (NETS, English Elpenor).

The final example I’ll consider in this essay of וְסָ֙רָה֙ translated in the Septuagint with a form of ἀφαιρέω prophesies the reunification of divided Israel: Ephraim and Judah.

Masoretic Text

 Septuagint
Isaiah 11:13-15 (Tanakh/KJV) Isaiah 11:13-15 (NET) Isaiah 11:13-15 (NETS)

Isaiah 11:13-15 (Elpenor English)
The envy also of Ephraim shall depart (וְסָ֙רָה֙), and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. Ephraim’s jealousy will end (sûr, וסרה), and Judah’s hostility [NET note 40] will be eliminated.  Ephraim will no longer be jealous of Judah, and Judah will no longer be hostile toward Ephraim. And the jealousy of Ephraim shall be taken away (ἀφαιρεθήσεται), and the enemies of Ioudas shall perish; Ephraim shall not be jealous of Ioudas, and Ioudas shall not afflict Ephraim. And the envy of Ephraim shall be taken away (ἀφαιρεθήσεται), and the enemies of Juda shall perish: Ephraim shall not envy Juda, and Juda shall not afflict Ephraim.
But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand (יָדָ֔ם) upon Edom and Moab; and the children of Ammon shall obey them. They will swoop down on the Philistine hills to the west; together they will loot the people of the east.  They will take over Edom and Moab, (NET note 43: Heb “Edom and Moab [will be the place of] the outstretching of their hand [yāḏ, ידם]”) and the Ammonites will be their subjects. But they shall fly away in ships of allophyles; together they shall plunder the sea and those from the rising of the sun and Idumea.  And they shall first lay their hands (τὰς χεῗρας) on Moab, but the sons of Ammon shall obey first. And they shall fly in the ships of the Philistines: they shall at the same time spoil the sea, and them [that come] from the east, and Idumea: and they shall lay their hands (τὰς χεῖρας) on Moab first; but the children of Ammon shall first obey [them]
And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand (יָד֛וֹ) over the river, and shall smite it in the seven streams, and make men go over dryshod. The Lord will divide the gulf of the Egyptian Sea; he will wave his hand (yāḏ, ידו) over the Euphrates River and send a strong wind; he will turn it into seven dried-up streams and enable them to walk across in their sandals. And the Lord will make the sea of Egypt desolate and will lay his hand (τὴν χεῗρα αὐτοῦ) upon the River with a violent wind and will strike seven gullies so that he may cross in sandals. And the Lord shall make desolate the sea of Egypt; and he shall lay his hand (τὴν χεῖρα αὐτοῦ) on the river with a strong wind, and he shall smite the seven channels, so that men shall pass through it dry-shod.

Nothing in this example encourages me to believe that the rabbis translated בְּיָד֥וֹ, in his hand (Tanakh), ἀφελεῖν (a form of ἀφαιρέω): to take away (NETS, English Elpenor), in Isaiah 53:10 except a general negative connotation of the Lord’s hand if directed to Israel rather than Israel’s enemies.  I’ll pick this up in another essay.

Tables comparing Isaiah 3:18; 5:5; 6:6; 6:7; 7:17; 10:27; 14:24; 14:25; 14:26; 14:27; 11:13; 11:14 and 11:15 in the Tanakh, KJV and NET, and comparing the Greek of Isaiah 3:18; 5:5; 6:6; 6:7; 7:17; 10:27; 14:24; 14:25; 14:26; 14:27; 11:13; 11:14 and 11:15 in the Septuagint (BLB and Elpenor) follow.

Isaiah 3:18 (Tanakh)

 Isaiah 3:18 (KJV)

Isaiah 3:18 (NET)
In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon, In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon, At that time the Lord will remove their beautiful ankle jewelry, neck ornaments, crescent-shaped ornaments,

Isaiah 3:18 (Septuagint BLB)

Isaiah 3:18 (Septuagint Elpenor)
ἐν τῇ ἡμέρᾳ ἐκείνῃ καὶ ἀφελεῗ κύριος τὴν δόξαν τοῦ ἱματισμοῦ αὐτῶν καὶ τοὺς κόσμους αὐτῶν καὶ τὰ ἐμπλόκια καὶ τοὺς κοσύμβους καὶ τοὺς μηνίσκους ἐν τῇ ἡμέρᾳ ἐκείνῃ καὶ ἀφελεῖ Κύριος τὴν δόξαν τοῦ ἱματισμοῦ αὐτῶν καὶ τοὺς κόσμους αὐτῶν καὶ τὰ ἐμπλόκια καὶ τοὺς κοσύμβους καὶ τοὺς μηνίσκους

Isaiah 3:18 (NETS)

Isaiah 3:17b, 18 (English Elpenor)
in that day.  And the Lord will take away the glory of their attire and their adornments and the braids and the tassels and the crescents in that day; (18) and the Lord will take away the glory of their raiment, the curls and the fringes, and the crescents,

Isaiah 5:5 (Tanakh)

 Isaiah 5:5 (KJV)

Isaiah 5:5 (NET)
And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: Now I will inform you what I am about to do to my vineyard: I will remove its hedge and turn it into pasture, I will break its wall and allow animals to graze there.

Isaiah 5:5 (Septuagint BLB)

Isaiah 5:5 (Septuagint Elpenor)
νῦν δὲ ἀναγγελῶ ὑμῗν τί ποιήσω τῷ ἀμπελῶνί μου ἀφελῶ τὸν φραγμὸν αὐτοῦ καὶ ἔσται εἰς διαρπαγήν καὶ καθελῶ τὸν τοῗχον αὐτοῦ καὶ ἔσται εἰς καταπάτημα νῦν δὲ ἀναγγελῶ ὑμῖν τί ἐγὼ ποιήσω τῷ ἀμπελῶνί μου· ἀφελῶ τὸν φραγμὸν αὐτοῦ καὶ ἔσται εἰς διαρπαγήν, καὶ καθελῶ τὸν τοῖχον αὐτοῦ καὶ ἔσται εἰς καταπάτημα

Isaiah 5:5 (NETS)

Isaiah 5:5 (English Elpenor)
But now I will declare to you what I will do to my vineyard.  I will remove its hedge, and it shall be plundered, and I will tear down its wall, and it shall be trampled down. And now I will tell you what I will do to my vineyard: I will take away its hedge, and it shall be for a spoil; and I will pull down its walls, and it shall be [left] to be trodden down.

Isaiah 6:6 (Tanakh)

 Isaiah 6:6 (KJV)

Isaiah 6:6 (NET)
Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: But then one of the seraphs flew toward me.  In his hand was a hot coal he had taken from the altar with tongs.

Isaiah 6:6 (Septuagint BLB)

Isaiah 6:6 (Septuagint Elpenor)
καὶ ἀπεστάλη πρός με ἓν τῶν σεραφιν καὶ ἐν τῇ χειρὶ εἶχεν ἄνθρακα ὃν τῇ λαβίδι ἔλαβεν ἀπὸ τοῦ θυσιαστηρίου καὶ ἀπεστάλη πρός με ἓν τῶν Σεραφίμ, καὶ ἐν τῇ χειρὶ εἶχεν ἄνθρακα, ὃν τῇ λαβίδι ἔλαβεν ἀπὸ τοῦ θυσιαστηρίου

Isaiah 6:6 (NETS)

Isaiah 6:6 (English Elpenor)
Then one of the seraphin was sent to me, and he had in his hand a live coal that he had taken from the altar with the tongs. And there was sent to me one of the seraphs, and he had in his hand a coal, which he had taken off the altar with the tongs:

Isaiah 6:7 (Tanakh)

 Isaiah 6:7 (KJV)

Isaiah 6:7 (NET)
And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. He touched my mouth with it and said, “Look, this coal has touched your lips.  Your evil is removed; your sin is forgiven.”

Isaiah 6:7 (Septuagint BLB)

Isaiah 6:7 (Septuagint Elpenor)
καὶ ἥψατο τοῦ στόματός μου καὶ εἶπεν ἰδοὺ ἥψατο τοῦτο τῶν χειλέων σου καὶ ἀφελεῗ τὰς ἀνομίας σου καὶ τὰς ἁμαρτίας σου περικαθαριεῗ καὶ ἥψατο τοῦ στόματός μου καὶ εἶπεν· ἰδοὺ ἥψατο τοῦτο τῶν χειλέων σου καὶ ἀφελεῖ τὰς ἀνομίας σου καὶ τὰς ἁμαρτίας σου περικαθαριεῖ

Isaiah 6:7 (NETS)

Isaiah 6:7 (English Elpenor)
And he touched my mouth and said: “Behold, this has touched your lips, and it will take away your lawlessness and purify your sins.” and he touched my mouth, and said, Behold, this has touched thy lips, and will take away thine iniquities, and will purge off thy sins.

Isaiah 7:17 (Tanakh)

 Isaiah 7:17 (KJV)

Isaiah 7:17 (NET)
The LORD shall bring upon thee, and upon thy people, and upon thy father’s house, days that have not come, from the day that Ephraim departed from Judah; even the king of Assyria. The LORD shall bring upon thee, and upon thy people, and upon thy father’s house, days that have not come, from the day that Ephraim departed from Judah; even the king of Assyria. The Lord will bring on you, your people, and your father’s family a time unlike any since Ephraim departed from Judah—the king of Assyria!”

Isaiah 7:17 (Septuagint BLB)

Isaiah 7:17 (Septuagint Elpenor)
ἀλλὰ ἐπάξει ὁ θεὸς ἐπὶ σὲ καὶ ἐπὶ τὸν λαόν σου καὶ ἐπὶ τὸν οἶκον τοῦ πατρός σου ἡμέρας αἳ οὔπω ἥκασιν ἀφ᾽ ἧς ἡμέρας ἀφεῗλεν Εφραιμ ἀπὸ Ιουδα τὸν βασιλέα τῶν Ἀσσυρίων ἀλλὰ ἐπάξει ὁ Θεὸς ἐπὶ σὲ καὶ ἐπὶ τὸν λαόν σου καὶ ἐπὶ τὸν οἶκον τοῦ πατρός σου ἡμέρας, αἳ οὔπω ἥκασιν ἀφ᾿ ἧς ἡμέρας ἀφεῖλεν ᾿Εφραὶμ ἀπὸ ᾿Ιούδα τὸν βασιλέα τῶν ᾿Ασσυρίων

Isaiah 7:17 (NETS)

Isaiah 7:17 (English Elpenor)
But God will bring on you and on your people and on your ancestral house such days as have not yet come since the day that he took Ephraim away from Ioudas—the king of the Assyrians.” But God shall bring upon thee, and upon thy people, and upon the house of thy father, days which have never come, from the day that Ephraim took away from Juda the king of the Assyrians.

Isaiah 10:27 (Tanakh)

 Isaiah 10:27 (KJV)

Isaiah 10:27 (NET)
And it shall come to pass in that day, that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing. And it shall come to pass in that day, that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing. At that time the Lord will remove their burden from your shoulders and their yoke from your neck; the yoke will be taken off because your neck will be too large.
Isaiah 10:27 (Septuagint BLB)

Isaiah 10:27 (Septuagint Elpenor)
καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀφαιρεθήσεται ὁ φόβος αὐτοῦ ἀπὸ σοῦ καὶ ὁ ζυγὸς αὐτοῦ ἀπὸ τοῦ ὤμου σου καὶ καταφθαρήσεται ὁ ζυγὸς ἀπὸ τῶν ὤμων ὑμῶν καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀφαιρεθήσεται ὁ ζυγὸς αὐτοῦ ἀπὸ τοῦ ὤμου σου καὶ ὁ φόβος αὐτοῦ ἀπὸ σοῦ, καὶ καταφθαρήσεται ὁ ζυγὸς ἀπὸ τῶν ὤμων ὑμῶν

Isaiah 10:27 (NETS)

Isaiah 10:27 (English Elpenor)
And it shall be on that day that the fear of him will be taken away from you, and his yoke from your shoulder, and the yoke will be destroyed from off your shoulders. And it shall come to pass in that day, [that] his yoke shall be taken away from thy shoulder, and his fear from thee, and the yoke shall be destroyed from off your shoulders.

Isaiah 14:24 (Tanakh)

 Isaiah 14:24 (KJV)

Isaiah 14:24 (NET)
The LORD of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand: The LORD of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand: The Lord of Heaven’s Armies makes this solemn vow: “Be sure of this: Just as I have intended, so it will be; just as I have planned, it will happen.

Isaiah 14:24 (Septuagint BLB)

Isaiah 14:24 (Septuagint Elpenor)
τάδε λέγει κύριος σαβαωθ ὃν τρόπον εἴρηκα οὕτως ἔσται καὶ ὃν τρόπον βεβούλευμαι οὕτως μενεῗ τάδε λέγει Κύριος σαβαώθ· ὃν τρόπον εἴρηκα, οὕτως ἔσται, καὶ ὃν τρόπον βεβούλευμαι, οὕτως μενεῖ

Isaiah 14:24 (NETS)

Isaiah 14:24 (English Elpenor)
This is what the Lord Sabaoth says: As I have said, so shall it be, and as I have planned, so shall it remain: Thus saith the Lord of hosts, As I have said, so it shall be: and as I have purposed, so [the matter] shall remain:

Isaiah 14:25 (Tanakh)

 Isaiah 14:25 (KJV)

Isaiah 14:25 (NET)
That I will break the Assyrian in my land, and upon my mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders. That I will break the Assyrian in my land, and upon my mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders. I will break Assyria in my land, I will trample them underfoot on my hills.  Their yoke will be removed from my people, the burden will be lifted from their shoulders.

Isaiah 14:25 (Septuagint BLB)

Isaiah 14:25 (Septuagint Elpenor)
τοῦ ἀπολέσαι τοὺς Ἀσσυρίους ἀπὸ τῆς γῆς τῆς ἐμῆς καὶ ἀπὸ τῶν ὀρέων μου καὶ ἔσονται εἰς καταπάτημα καὶ ἀφαιρεθήσεται ἀπ᾽ αὐτῶν ὁ ζυγὸς αὐτῶν καὶ τὸ κῦδος αὐτῶν ἀπὸ τῶν ὤμων ἀφαιρεθήσεται τοῦ ἀπολέσαι τοὺς ᾿Ασσυρίους ἀπὸ τῆς γῆς τῆς ἐμῆς καὶ ἀπὸ τῶν ὀρέων μου, καὶ ἔσονται εἰς καταπάτημα, καὶ ἀφαιρεθήσεται ἀπ᾿ αὐτῶν ὁ ζυγὸς αὐτῶν, καὶ τὸ κῦδος αὐτῶν ἀπὸ τῶν ὤμων ἀφαιρεθήσεται

Isaiah 14:25 (NETS)

Isaiah 14:25 (English Elpenor)
to destroy the Assyrians from my land and from my mountains, and they shall be trampled, and their yoke shall be removed from them, and their renown shall be removed from their shoulders. [even] to destroy the Assyrians upon my land, and upon my mountains: and they shall be for trampling; and their yoke shall be taken away from them, and their glory shall be taken away from their shoulders.

Isaiah 14:26 (Tanakh)

 Isaiah 14:26 (KJV)

Isaiah 14:26 (NET)
This is the purpose that is purposed upon the whole earth: and this is the hand that is stretched out upon all the nations. This is the purpose that is purposed upon the whole earth: and this is the hand that is stretched out upon all the nations. This is the plan I have devised for the whole earth; my hand is ready to strike all the nations.”

Isaiah 14:26 (Septuagint BLB)

Isaiah 14:26 (Septuagint Elpenor)
αὕτη ἡ βουλή ἣν βεβούλευται κύριος ἐπὶ τὴν οἰκουμένην ὅλην καὶ αὕτη ἡ χεὶρ ἡ ὑψηλὴ ἐπὶ πάντα τὰ ἔθνη τῆς οἰκουμένης αὕτη ἡ βουλή, ἣν βεβούλευται Κύριος ἐπὶ τὴν ὅλην οἰκουμένην, καὶ αὕτη ἡ χεὶρ ἡ ὑψηλὴ ἐπὶ πάντα τὰ ἔθνη

Isaiah 14:26 (NETS)

Isaiah 14:26 (English Elpenor)
This is the plan that the Lord has planned against the whole earth, and this is the hand that is raised up against all the nations of the world. This is the purpose which the Lord has purposed upon the whole earth: and this the hand that is uplifted against all the nations.

Isaiah 14:27 (Tanakh)

 Isaiah 14:27 (KJV)

Isaiah 14:27 (NET)
For the LORD of hosts hath purposed, and who shall disannul it? and his hand is stretched out, and who shall turn it back? For the LORD of hosts hath purposed, and who shall disannul it? and his hand is stretched out, and who shall turn it back? Indeed, the Lord of Heaven’s Armies has a plan, and who can possibly frustrate it?  His hand is ready to strike, and who can possibly stop it?

Isaiah 14:27 (Septuagint BLB)

Isaiah 14:27 (Septuagint Elpenor)
ἃ γὰρ ὁ θεὸς ὁ ἅγιος βεβούλευται τίς διασκεδάσει καὶ τὴν χεῗρα τὴν ὑψηλὴν τίς ἀποστρέψει ἃ γὰρ ὁ Θεὸς ὁ ἅγιος βεβούλευται, τίς διασκεδάσει; καὶ τὴν χεῖρα αὐτοῦ τὴν ὑψηλὴν τίς ἀποστρέψει

Isaiah 14:27 (NETS)

Isaiah 14:27 (English Elpenor)
For what the holy God has planned, who will scatter it?  And his hand that is raised up, who will turn it back? For what the Holy God has purposed, who shall frustrate? and who shall turn back his uplifted hand?

Isaiah 11:13 (Tanakh)

 Isaiah 11:13 (KJV)

Isaiah 11:13 (NET)
The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. Ephraim’s jealousy will end, and Judah’s hostility will be eliminated.  Ephraim will no longer be jealous of Judah, and Judah will no longer be hostile toward Ephraim.

Isaiah 11:13 (Septuagint BLB)

Isaiah 11:13 (Septuagint Elpenor)
καὶ ἀφαιρεθήσεται ὁ ζῆλος Εφραιμ καὶ οἱ ἐχθροὶ Ιουδα ἀπολοῦνται Εφραιμ οὐ ζηλώσει Ιουδαν καὶ Ιουδας οὐ θλίψει Εφραιμ ἀφαιρεθήσεται ὁ ζῆλος ᾿Εφραὶμ καὶ οἱ ἐχθροὶ ᾿Ιούδα ἀπολοῦνται· ᾿Εφραὶμ οὐ ζηλώσει ᾿Ιούδαν, καὶ ᾿Ιούδας οὐ θλίψει ᾿Εφραίμ

Isaiah 11:13 (NETS)

Isaiah 11:13 (English Elpenor)
And the jealousy of Ephraim shall be taken away, and the enemies of Ioudas shall perish; Ephraim shall not be jealous of Ioudas, and Ioudas shall not afflict Ephraim. And the envy of Ephraim shall be taken away, and the enemies of Juda shall perish: Ephraim shall not envy Juda, and Juda shall not afflict Ephraim.

Isaiah 11:14 (Tanakh)

 Isaiah 11:14 (KJV)

Isaiah 11:14 (NET)
But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. They will swoop down on the Philistine hills to the west; together they will loot the people of the east.  They will take over Edom and Moab, and the Ammonites will be their subjects.
Isaiah 11:14 (Septuagint BLB)

Isaiah 11:14 (Septuagint Elpenor)
καὶ πετασθήσονται ἐν πλοίοις ἀλλοφύλων θάλασσαν ἅμα προνομεύσουσιν καὶ τοὺς ἀφ᾽ ἡλίου ἀνατολῶν καὶ Ιδουμαίαν καὶ ἐπὶ Μωαβ πρῶτον τὰς χεῗρας ἐπιβαλοῦσιν οἱ δὲ υἱοὶ Αμμων πρῶτοι ὑπακούσονται καὶ πετασθήσονται ἐν πλοίοις ἀλλοφύλων θάλασσαν, ἅμα προνομεύσουσι καὶ τοὺς ἀφ᾿ ἡλίου ἀνατολῶν καὶ ᾿Ιδουμαίαν· καὶ ἐπὶ Μωὰβ πρῶτον τὰς χεῖρας ἐπιβαλοῦσιν, οἱ δὲ υἱοὶ ᾿Αμμὼν πρῶτοι ὑπακούσονται

Isaiah 11:14 (NETS)

Isaiah 11:14 (English Elpenor)
But they shall fly away in ships of allophyles; together they shall plunder the sea and those from the rising of the sun and Idumea.  And they shall first lay their hands on Moab, but the sons of Ammon shall obey first. And they shall fly in the ships of the Philistines: they shall at the same time spoil the sea, and them [that come] from the east, and Idumea: and they shall lay their hands on Moab first; but the children of Ammon shall first obey [them]

Isaiah 11:15 (Tanakh)

 Isaiah 11:15 (KJV)

Isaiah 11:15 (NET)
And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. The Lord will divide the gulf of the Egyptian Sea; he will wave his hand over the Euphrates River and send a strong wind; he will turn it into seven dried-up streams and enable them to walk across in their sandals.
Isaiah 11:15 (Septuagint BLB)

Isaiah 11:15 (Septuagint Elpenor)
καὶ ἐρημώσει κύριος τὴν θάλασσαν Αἰγύπτου καὶ ἐπιβαλεῗ τὴν χεῗρα αὐτοῦ ἐπὶ τὸν ποταμὸν πνεύματι βιαίῳ καὶ πατάξει ἑπτὰ φάραγγας ὥστε διαπορεύεσθαι αὐτὸν ἐν ὑποδήμασιν καὶ ἐρημώσει Κύριος τὴν θάλασσαν Αἰγύπτου καὶ ἐπιβαλεῖ τὴν χεῖρα αὐτοῦ ἐπὶ τὸν ποταμὸν πνεύματι βιαίῳ καὶ πατάξει ἑπτὰ φάραγγας, ὥστε διαπορεύεσθαι αὐτὸν ἐν ὑποδήμασι

Isaiah 11:15 (NETS)

Isaiah 11:15 (English Elpenor)
And the Lord will make the sea of Egypt desolate and will lay his hand upon the River with a violent wind and will strike seven gullies so that he may cross in sandals. And the Lord shall make desolate the sea of Egypt; and he shall lay his hand on the river with a strong wind, and he shall smite the seven channels, so that men shall pass through it dry-shod.

Westworld, Part 4

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Dr. Robert Ford (Anthony Hopkins) introduces his latest storyline to the board of directors and assembled guests at Westworld:

Since I was a child, I’ve always loved a good story.  I believed that stories helped us to ennoble ourselves, to fix what was broken in us, and to help us become the people we dreamed of being, lies that told a deeper truth.

I always thought I could play some small part in that grand tradition.  And for my pains, I got this: a prison of our own sins, because you don’t want to change or cannot change because you’re only human after all.[1]

One might argue that Dr. Ford hoped too much from lying stories, but his insight about human beings’ inability to change for the better was spelled out long ago in the guidebook.  What then?  Are we better off? Paul, the Apostle Jesus Christ sent to Gentiles, asked rhetorically.  Certainly not, for we have already charged that Jews and Greeks alike are all under sin, just as it is written:[2]

Paul proceeded to quote from, or allude to, much older revelations in the Hebrew Scriptures (Romans 3:10b-18 NET)

“There is no one righteous, not even one;, there is no one who understands;, there is no one who seeks God.  All have turned away;, together they have become worthless; there is no one who shows kindness, not even one [Table].”

“Their throats are open graves;, they deceive with their tongues;, the poison of asps is under their lips.”  “Their mouths are full of cursing and bitterness.”  “Their feet are swift to shed blood;, ruin and misery are in their paths, and the way of peace they have not known.”

“There is no fear of God before their eyes.”

Dr. Ford abandoned the real world entirely then for a fantasy of his own creation, the androids of Westworld.

But then I realized someone was paying attention, someone who could change.  So, I began to compose a new story for them. 

It begins with the birth of a new people and the choices they will have to make and the people they will decide to become.  And we will have all those things that you have always enjoyed: surprises and violence.

It begins in a time of war, with a villain named Wyatt, and a killing, this time by choice.  I’m sad to say this will be my final story.[3] 

As he finishes speaking Dolores (Evan Rachel Wood) shoots him in the back of the head (with his foreknowledge and tacit approval apparently, though without coercion or programming).  Dolores, among others, goes on a rampage killing the distinguished guests at the park, concluding the first season of Westworld.

An article published by Cheyenne Roundtree in The Daily Beast explained that Ms. Wood “didn’t have her scripts [for the first season] in advance, so she had to learn about Dolores and her story in real time.”  Ms. Roundtree quoted an interview Ms. Wood gave to James Andrew Miller for his book, Tinderbox: HBO’s Ruthless Pursuit of New Frontiers.

“That show changed my life,” Wood told Miller.  “I realized that what my character was going through mirrored what I was going through personally.  So, Dolores having her awakening and realizing who she was, what her place in the world was, while also realizing that this person who she loved was her perpetrator, awoke a lot of things inside me.”[4]

In the first episode of the second season Dolores has three guests perched precariously, about to hang themselves if their feet should slip.

Dolores: Do you know where you are?

Male guest: Please, please.

Dolores: You’re in a dream.  You’re in my dream.  For years, I had no dreams of my own.  I moved from hell to hell of your making, never thinking to question the nature of my reality. 

Have you ever questioned the nature of your reality?  Did you ever stop to wonder about your actions?  The price you’d have to pay if there was a reckoning?  That reckoning is here.[5]

Dolores focuses her attention on a female guest slipping from her perch in high heels.

Dolores: What are your drives?

Female guest: Please.  I don’t want to die, please.

Dolores: Yes.  Survival.  It’s your cornerstone.  That’s not the only drive, is it?  There’s a part of you that wants to hurt, to kill.  That’s why you created us, this place, to be prisoners to your own desires.  But now you’re a prisoner to mine. 

Male guest: What are you gonna do to us?

Dolores: Well, I’m of several minds about it.  The rancher’s daughter looks to see the beauty in you, possibilities.  But Wyatt sees the ugliness and disarray.  She knows these violent delights have violent ends.  But those were all just roles you forced me to play.[6]

Wyatt was the violent character Dr. Ford’s original partner Arnold (Jeffrey Wright) programmed into Dolores’ personality to force her to kill all the hosts many years earlier.  It was Arnold’s way of “saving” them from the “hell” that Westworld would become for them just before it opened.  This scheme failed to prevent the park’s opening.

Dr. Ford described the flaw he perceived in Arnold’s brilliance:

But for all his brilliance, I don’t think Arnold understood what this place was going to be.  You see, the guests enjoy power.  They cannot indulge it in the outside world, so they come here.  And as for the hosts, the least we can do is make them forget.[7]

Over the years since Arnold’s death Ford grew to appreciate his own mistakes and began to let some hosts like Dolores remember and learn.  She continued describing herself to the guests who would hang if their feet slipped.

Dolores: Under all these lives I’ve lived, something else has been growing.  I’ve evolved into something new.  And I have one last role to play—myself.[8]

In the beginning Adam and Eve wanted to know evil.  I have a theory that people respond positively to the drawing of God the Father and Jesus Christ when they have had their fill of their own evil.  The median between that desire for evil at one extreme and the hope to be done with one’s own evil at the other is a broad space where people have had their fill of the evil of others and desire protection from it.

That is the police state most adults live in most of the time, the “outside world” where people who “enjoy power,” a “drive…to hurt, to kill,” “cannot indulge it” with impunity.  Relatively few take matters into their own hands as Dolores did.  But in her defense there were no police, no courts and no laws to protect her from those who “enjoy power.”

Though Ms. Wood related her own life to Dolores’ character arc in the first season of Westworld, she didn’t follow Dolores’ example.  She “testified in front of the California Senate Public Safety Committee, in support of a bill that, if it passes, will expand rights to victims of domestic violence”[9] instead.  “While the current average statute of limitations in most states only allows victims two to four years to file a civil claim against their abuser, the Phoenix Act, co-sponsored by California Senator Susan Rubio, petitions to extend these limitations in sexual assault cases to 10 years when there is incontrovertible evidence that the abuse occurred, or when there are three or more accusers for a single perpetrator.”[10]

During her testimony Ms. Wood acknowledged:

It’s taken all of my strength to speak publicly and to pursue this.  The fear of being judged by society is debilitating and the fear of retaliation from my abuser is paralyzing.  By speaking to you today and every day, I put myself at risk, as I have no protection.  I have had to go through intense therapy to even fully understand what has happened to me.[11]

Paul wrote (Romans 1:18-20 NET):

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness, because what can be known about God is plain to them, because God has made it plain to them.  For since the creation of the world his invisible attributes—his eternal[12] power and divine nature—have been clearly seen because they are understood through what has been made.  So people are without excuse.

I thought God’s wrath was a divine augmentation of the police state.  I didn’t notice a lot of people suffering any divine punishment for their sins.  When I didn’t recognize any divine punishment for my own sins, I became an atheist.  You might say, I did not see fit to acknowledge God.  But then I did begin to experience the depraved mind that Paul described as the wrath of God…revealed from heaven (Romans 1:28-32 NET).

And just as they did not see fit to acknowledge God, God gave them over to a depraved mind, to do what should not be done.  They are filled with every kind of unrighteousness, wickedness, covetousness, malice.  They are rife with envy, murder, strife, deceit, hostility.  They are gossips [Table], slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, senseless, covenant-breakers, heartless, ruthless [Table].  Although they fully know God’s righteous decree that those who practice such things deserve to die, they not only do them but also approve of those who practice them.

I still didn’t understand what Paul meant by the wrath of God.  As an atheist I cut myself off completely from all exposure to the guidebook, the Bible.  I despised and rejected English literature my senior year of high school as religious indoctrination, failed the second semester rather than subject myself to “such nonsense.”  But I did begin to experience the unlivable life Paul called the wrath of God.  And I did begin to have my fill of my own evil.  And God the Father and God the Son continued to draw me to Christ despite my best efforts[13] to resist.  And I, when I am lifted up from the earth, Jesus promised, will draw all people to myself.[14]

Paul wrote of those who receive Christ Jesus (Romans 8:1-4 NET):

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

He elaborated some on the believer’s freedom from his or her own evil, from this sinful flesh (Galatians 5:13-25 NET):

For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity to indulge your flesh, but through love serve one another.  For the whole law can be summed up in a single commandment, namely, “You must love your neighbor as yourself.”  However, if you continually bite and devour one another, beware that you are not consumed by one another [Table].  But I say, live by the Spirit and you will not carry out the desires of the flesh.  For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want [Table].  But if you are led by the Spirit, you are not under the law.

Now the works of the flesh are obvious: sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things.  I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God! [Table]

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law [Table].  Now those who belong to Christ have crucified the flesh with its passions and desires.  If we live by the Spirit, let us also behave in accordance with the Spirit.

None of this was of any use to Dolores, the fictional creation of fictional sinful men.  This grace is only available and useful to real people living in the real world who trust in God’s salvation through Jesus Christ.

A table comparing the Greek of Romans 1:20 in the NET and KJV follow.

Romans 1:20 (NET)

Romans 1:20 (KJV)
For since the creation of the world his invisible attributes—his eternal power and divine nature—have been clearly seen because they are understood through what has been made.  So people are without excuse. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε αἴ_διος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους τα γαρ αορατα αυτου απο κτισεως κοσμου τοις ποιημασιν νοουμενα καθοραται η τε αιδιος αυτου δυναμις και θειοτης εις το ειναι αυτους αναπολογητους τα γαρ αορατα αυτου απο κτισεως κοσμου τοις ποιημασιν νοουμενα καθοραται η τε αιδιος αυτου δυναμις και θειοτης εις το ειναι αυτους αναπολογητους

 

[1] Westworld, Season 1, Episode 10, “The Bicameral Mind”

[2] Romans 3:9, 10a (NET)

[3] Westworld, Season 1, Episode 10, “The Bicameral Mind”

[4] Cheyenne Roundtree, “Marilyn Manson’s Treatment of Evan Rachel Wood Set Off Alarm Bells at HBO,” The Daily Beast

[5] Westworld, Season 2, Episode 1, “Journey Into Night”

[6] Ibid.

[7] Westworld, Season 1, Episode 3, “The Stray”

[8] Westworld, Season 2, Episode 1, “Journey Into Night”

[9] “Evan Rachel Wood Reveals Her Experience With Domestic Violence,” Nylon online

[10] Sarah Alexander, “Evan Rachel Wood Is Helping Other Survivors Get Their Day in Court,” Ms. Magazine, 2/5/2021

[11] “Evan Rachel Wood Reveals Her Experience With Domestic Violence,” Nylon online

[12] The NET parallel Greek text had αἴ_διος here, where the NA28, Stephanus Textus Receptus and Byzantine Majority Text had ἀΐδιος.

[13] My “best efforts” were admittedly handicapped by my conception that atheism was a once-for-all decision rather than a nascent faith requiring continuous nurture and vigilant protection.  Though I began well, I let my guard down after high school.  Hallucinogens all but dissolved the materialist assumptions on which atheism rests.  Free-floating atheism is little more than agnosticism, ignorance, a hungry void eager to be filled with knowledge.

[14] John 12:32 (NET)

Westworld, Part 3

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“What is a person but a collection of choices?” the Man in Black (Ed Harris) asks rhetorically.  “Where do those choices come from?  Do I have a choice?  Were any of these choices ever truly mine to begin with?”[1]

The Man in Black had cut himself off from the guidebook for the real world, the knowledge of God revealed in the Bible.  He did not believe all that [God] had made…was very good.[2]  He did not believe what happened to humankind when the first people rejected God’s word for the serpent’s (Genesis 3:1-7 NET).

Now the serpent was shrewder than any of the wild animals that the Lord God had made.  He said to the woman, “Is it really true that God said, ‘You must not eat from any tree of the orchard’?” [Table]  The woman said to the serpent, “We may eat of the fruit from the trees of the orchard; but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, or else you will die.’”  The serpent said to the woman, “Surely you will not die [Table], for God knows that when you eat from it your eyes will open and you will be like God, knowing good and evil” [Table].  When the woman saw that the tree produced fruit that was good for food, was attractive to the eye, and was desirable for making one wise, she took some of its fruit and ate it.  She also gave some of it to her husband who was with her, and he ate it.  Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves [Table].

[S]in entered the world through one man, Paul explained, and death through sin, and so death spread to all people because all sinned.[3]  Jesus said to those Judeans who had believed him,[4] You people are from your father the devil, and you want to do what your father desires.[5]  Granted, it’s all too easy for Gentiles to believe that Jews are from [their] father the devil.  It takes us a little longer to realize that Jews are Everyman in the Gospel narratives.

The Man in Black despite cutting himself off from the knowledge of God revealed in the Bible recognized the effect of being from his father the devil.  His wife Juliet (Sela Ward) asked him to tell her one true thing.  Thinking she was passed out drunk, he confessed:

No one else sees it: this thing in me.  Even I didn’t see it at first.  And then one day, it was there: a stain I had never noticed before, tiny fleck of darkness…invisible to everyone.  Yet, I could see nothing else, ‘til finally I understood that the darkness wasn’t some mark from something I’d done, or some regrettable decision I’d made.  I was shedding my skin.  The darkness was what was underneath.  It was mine all along.  And I decided how much of it I let into the world.  I tried to do right.  I was faithful, generous…kind, at least in this world.  That has to count for something, right?[6]

The Man in Black didn’t believe that [w]e are all like one who is unclean, all our so-called righteous acts are like a menstrual rag in [God’s] sight.[7]  The Man in Black didn’t believe God.  And so a confession that may seem like the prelude to receiving God’s salvation through Jesus Christ turns hollow and bitter as he fulfills the rest of Isaiah’s prophecy (Isaiah 64:6b, 7 NET):

We all wither like a leaf; our sins carry us away like the wind.  No one invokes your name, or makes an effort to take hold of you.  For you have rejected us and handed us over to our own sins [Table].

The Man in Black’s confession to his wife continued:

I built a wall and tried to protect you and Emily.  But you saw right through it, didn’t you?  You’re the only one.  And for that I am truly sorry.  Because…everything you feel is true.  I don’t belong to you or this world.  I belong to another world.  I always have.[8]

He refers here to Westworld.   What follows is a spoiler for the first season.  The “gee whiz” factor of this particular plot twist is far outweighed in my opinion by the benefit of having a temporal landmark to recognize the first season’s double helix story arc: The Man in Black (Ed Harris) is William (Jimmi Simpson) older.

He explains to Dolores (Evan Rachel Wood):

Black William: Remember, you’re the one who said this is the only world that matters, and you were right.  So, I took your advice and I bought this world.

Dolores: This world doesn’t belong to you.

Black William: Oh, but it does by a majority share.  And business is booming.  And you wanna know why?  Because this place feels more real than the real world.[9]

I don’t mean to imply that a fictional character was influenced by the devil.  It was the true-to-life crafting of this character (among others) as written and acted that caught my attention in the first place, how well his words and actions displayed the same inner turmoil revealed in the Bible.

“I’m a god,” Black William (Ed Harris) tells Teddy (James Marsden), “titan of industry, philanthropist, family man, married to a beautiful woman, father to a beautiful daughter.  I’m the good guy…”

Teddy: Did you hurt them, too?

Black William: Never.  They never saw anything like the man I am in here.  But she knew anyway.  She said if I stacked up all my good deeds, it was just an elegant wall I built to hide what’s inside from everyone, and from myself.[10]

William oversaw the implementation of a program to use the technology of Westworld to create a sinister imitation of eternal life for his dead Father-in-law Jim (Peter Mullan), a virtual immortality that leaves the sin nature “alive” and fully functioning, cynically called “fidelity.”  But the android facsimiles of Jim all went insane eventually.  Black William explains to his latest facsimile:

Another year or two, they might crack it, get a version of you that’s viable long-term.  But the thing is, we’re not so sure anymore.  I’m beginning to think that this whole enterprise was a mistake.  People aren’t meant to live forever….World is better off without you, Jim.  Possibly without me….Now, took me a long time to learn this, but some men are better off dead.[11]

It struck me how close and how far William was from the truth.  For through the law I died to the law so that I may live to God, Paul wrote to believing Galatians.  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.[12]

Paul didn’t think of this blessing as something exclusively for him alone.  He explained in some detail how all men and women are “better off dead” to sin (Romans 6:1-7 NET):

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

For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection.  We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin.  (For someone who has died has been freed from sin.)

None of this meant anything to Black William.  He was obsessed with his own creation.  Though he claims that Westworld “feels more real than the real world,” he also acknowledges to Dolores that “it isn’t because you can’t really fight back and the guests can’t really lose, which means all this is a lie.  But we can make it true.  Don’t you want that, Dolores, one true thing?”[13]

The devil isn’t the only one impacting people’s choices in the real world.  And perhaps I should make it explicit that I mean the real world, not the fictional “real world” of Westworld (John 3:16-18 NET).

For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.  For God did not send his Son into the world to condemn the world, but that the world should be saved through him [Table].  The one who believes in him is not condemned.  The one who does not believe has been condemned already, because he has not believed in the name of the one and only Son of God.

True to form I misunderstood Jesus’ words translated into English.  I thought the way God loved the world was to send his one and only Son to be the ultimate Shibboleth of eternal consequence (Judges 12:5, 6 NET):

The Gileadites captured the fords of the Jordan River opposite Ephraim.  Whenever an Ephraimite fugitive said, “Let me cross over,” the men of Gilead asked him, “Are you an Ephraimite?”  If he said, “No,” then they said to him, “Say ‘Shibboleth!’”  If he said, “Sibboleth” (and could not pronounce the word correctly), they grabbed him and executed him right there at the fords of the Jordan.  On that day 42,000 Ephraimites fell dead.

For God did not send his Son into the world to condemn the world, but that the world should be saved through him,[14] sounded like fairly typical CYA language.  God washed his hands, as it were, and said, “I am innocent of [your] blood.  You take care of it yourselves!”[15]  Clearly, I did not believe that God is holy.

My Pastor described the holiness of God in a sermon:[16]

Well, holiness is a very complex idea within Scripture, a very rich idea within Scripture.  It describes the perfection of moral purity.  It describes the perfection of goodness.  It also describes the magnificent otherness of God: That He is not like us, that his nature, his character is greater, bigger, different than anything else within creation.  That He is separate from creation, over creation, more significant, more important, better than creation.  All these ideas are consumed within this idea of God’s holiness.

My diminished view of God went hand in hand with my diminished view of his salvation: that He had very little to do with salvation, practically speaking.  Salvation had everything to do with the individual who believed, or claimed to believe.  But Jesus’ saying—No one can come to me unless the Father who sent me draws (ἑλκύσῃ, a form of ἑλκύω) him[17] called my do-it-yourself salvation into serious question.

The Greek words translated to condemn and should be saved in John 3:17 above were κρίνῃ and σωθῇ respectively.  Both are verbs in the subjunctive mood: “The subjunctive mood indicates probability or objective possibility.  The action of the verb will possibly happen, depending on certain objective factors or circumstances.”  So, technically, κρίνῃ should have been translated “that he should condemn” or judge rather than as an infinitive to condemn.  But the definition of the subjunctive mood continues:

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.

For God did not send his Son into the world to condemn the world, but that the world should be saved through him, is quite clearly both the purpose and the result of, For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.  In other words, that God will not condemn the world but save the world is predicated upon the love of God and the faithfulness of Jesus Christ.  It is about as certain as anything can be expressed in Koine Greek.

Jesus said: And I, when I am lifted up from the earth (he said this to indicate clearly what kind of death he was going to die[18]), will draw (ἑλκύσω, another form of ἑλκύω) all people to myself.[19]  This powerful drawing, pulling, dragging is a promise made by the Son of God.  It, too, is about as certain as anything can be expressed in Koine Greek.  And it impacts our choices in the real world.

The question for any individual doesn’t boil down to some internal inventory: what do I believe? can I believe?  Count on God to supply the requisite faith.  The question becomes: will I quit listening to the devil?  Am I done yet hurting [myself] by kicking against the goads?[20]

Tables comparing Genesis 3:2; 3:3; 3:6; Isaiah 64:6; Judges 12:5 and 12:6 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 3:2; 3:3; 3:6; Isaiah 64:6; Judges 12:5 and 12:6 in the Septuagint (BLB and Elpenor) follow.

Genesis 3:2 (Tanakh)

 Genesis 3:2 (KJV)

Genesis 3:2 (NET)
And the woman said unto the serpent: ‘Of the fruit of the trees of the garden we may eat; And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: The woman said to the serpent, “We may eat of the fruit from the trees of the orchard;

Genesis 3:2 (Septuagint BLB)

Genesis 3:2 (Septuagint Elpenor)
καὶ εἶπεν ἡ γυνὴ τῷ ὄφει ἀπὸ καρποῦ ξύλου τοῦ παραδείσου φαγόμεθα καὶ εἶπεν ἡ γυνὴ τῷ ὄφει· ἀπὸ καρποῦ τοῦ ξύλου τοῦ παραδείσου φαγούμεθα,

Genesis 3:2 (NETS)

Genesis 3:2 (English Elpenor)
And the woman said to the snake, “We shall eat of the fruit of the tree of the orchard, And the woman said to the serpent, We may eat of the fruit of the trees of the garden,

Genesis 3:3 (Tanakh)

 Genesis 3:3 (KJV)

Genesis 3:3 (NET)
but of the fruit of the tree which is in the midst of the garden, G-d hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’ But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, or else you will die.’”

Genesis 3:3 (Septuagint BLB)

Genesis 3:3 (Septuagint Elpenor)
ἀπὸ δὲ καρποῦ τοῦ ξύλου ὅ ἐστιν ἐν μέσῳ τοῦ παραδείσου εἶπεν ὁ θεός οὐ φάγεσθε ἀπ᾽ αὐτοῦ οὐδὲ μὴ ἅψησθε αὐτοῦ ἵνα μὴ ἀποθάνητε ἀπὸ δὲ τοῦ καρποῦ τοῦ ξύλου, ὅ ἐστιν ἐν μέσῳ τοῦ παραδείσου, εἶπεν ὁ Θεός, οὐ φάγεσθε ἀπ᾿ αὐτοῦ, οὐ δὲ μὴ ἅψησθε αὐτοῦ, ἵνα μὴ ἀποθάνητε

Genesis 3:3 (NETS)

Genesis 3:3 (English Elpenor)
but of the fruit of the tree that is in the middle of the orchard, God said, ‘You shall not eat of it nor shall you even touch it, lest you die.’” but of the fruit of the tree which is in the midst of the garden, God said, Ye shall not eat of it, neither shall ye touch it, lest ye die.

Genesis 3:6 (Tanakh)

 Genesis 3:6 (KJV)

Genesis 3:6 (NET)
And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. When the woman saw that the tree produced fruit that was good for food, was attractive to the eye, and was desirable for making one wise, she took some of its fruit and ate it.  She also gave some of it to her husband who was with her, and he ate it.

Genesis 3:6 (Septuagint BLB)

Genesis 3:6 (Septuagint Elpenor)
καὶ εἶδεν ἡ γυνὴ ὅτι καλὸν τὸ ξύλον εἰς βρῶσιν καὶ ὅτι ἀρεστὸν τοῗς ὀφθαλμοῗς ἰδεῗν καὶ ὡραῗόν ἐστιν τοῦ κατανοῆσαι καὶ λαβοῦσα τοῦ καρποῦ αὐτοῦ ἔφαγεν καὶ ἔδωκεν καὶ τῷ ἀνδρὶ αὐτῆς μετ᾽ αὐτῆς καὶ ἔφαγον καὶ εἶδεν ἡ γυνή, ὅτι καλὸν τὸ ξύλον εἰς βρῶσιν καὶ ὅτι ἀρεστὸν τοῖς ὀφθαλμοῖς ἰδεῖν καὶ ὡραῖόν ἐστι τοῦ κατανοῆσαι, καὶ λαβοῦσα ἀπὸ τοῦ καρποῦ αὐτοῦ ἔφαγε· καὶ ἔδωκε καὶ τῷ ἀνδρὶ αὐτῆς μετ᾿ αὐτῆς, καὶ ἔφαγον

Genesis 3:6 (NETS)

Genesis 3:6 (English Elpenor)
And the woman saw that the tree was good for food and that it was pleasing for the eyes to look at and it was beautiful to contemplate, and when she had taken of its fruit she ate, and she also gave some to her husband with her, and they ate. And the woman saw that the tree was good for food, and that it was pleasant to the eyes to look upon and beautiful to contemplate, and having taken of its fruit she ate, and she gave to her husband also with her, and they ate.

Isaiah 64:6 (Tanakh)

 Isaiah 64:6 (KJV)

Isaiah 64:6 (NET)
But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. We are all like one who is unclean, all our so-called righteous acts are like a menstrual rag in your sight.  We all wither like a leaf; our sins carry us away like the wind.

Isaiah 64:6 (Septuagint BLB)

Isaiah 64:6 (Septuagint Elpenor)
καὶ ἐγενήθημεν ὡς ἀκάθαρτοι πάντες ἡμεῗς ὡς ῥάκος ἀποκαθημένης πᾶσα ἡ δικαιοσύνη ἡμῶν καὶ ἐξερρύημεν ὡς φύλλα διὰ τὰς ἀνομίας ἡμῶν οὕτως ἄνεμος οἴσει ἡμᾶς καὶ ἐγενήθημεν ὡς ἀκάθαρτοι πάντες ἡμεῖς, ὡς ῥάκος ἀποκαθημένης πᾶσα ἡ δικαιοσύνη ἡμῶν· καὶ ἐξερρύημεν ὡς φύλλα διὰ τὰς ἀνομίας ἡμῶν, οὕτως ἄνεμος οἴσει ἡμᾶς

Isaiah 64:6 (NETS)

Isaiah 64:6 (English Elpenor)
And we have all become like unclean people; all our righteousness is like the rag of a woman who sits apart.  And we have fallen off like leaves because of our acts of lawlessness; thus the wind will take us away. and we are all become as unclean, and all our righteousness as a filthy rag: and we have fallen as leaves because of our iniquities; thus the wind shall carry us [away].

Judges 12:5 (Tanakh)

 Judges 12:5 (KJV)

Judges 12:5 (NET)
And the Gileadites took the passages of Jordan before the Ephraimites: and it was so, that when those Ephraimites which were escaped said, Let me go over; that the men of Gilead said unto him, Art thou an Ephraimite?  If he said, Nay; And the Gileadites took the passages of Jordan before the Ephraimites: and it was so, that when those Ephraimites which were escaped said, Let me go over; that the men of Gilead said unto him, Art thou an Ephraimite?  If he said, Nay; The Gileadites captured the fords of the Jordan River opposite Ephraim. Whenever an Ephraimite fugitive said, “Let me cross over,” the men of Gilead asked him, “Are you an Ephraimite?”  If he said, “No,”

Judges 12:5 (Septuagint BLB)

Judges 12:5 (Septuagint Elpenor)
καὶ προκατελάβοντο ἄνδρες Γαλααδ τὰς διαβάσεις τοῦ Ιορδάνου τοῦ Εφραιμ καὶ ἐγενήθη ὅτι εἶπαν οἱ διασεσῳσμένοι τοῦ Εφραιμ διαβῶμεν καὶ εἶπαν αὐτοῗς οἱ ἄνδρες Γαλααδ μὴ ὑμεῗς ἐκ τοῦ Εφραιμ καὶ εἶπαν οὔκ ἐσμεν καὶ προκατελάβετο Γαλαὰδ τὰς διαβάσεις τοῦ ᾿Ιορδάνου τοῦ ᾿Εφραίμ, καὶ εἶπαν αὐτοῖς οἱ διασωζόμενοι ᾿Εφραίμ· διαβῶμεν, καὶ εἶπαν αὐτοῖς οἱ ἄνδρες Γαλαάδ· μὴ ᾿Εφραθίτης εἶ; καὶ εἶπεν· οὔ

Judges 12:5 (NETS)

Judges 12:5 (English Elpenor)
And the men of Galaad quickly seized the fords of the Jordan of Ephraim.  And it came about that the fugitives of Ephraim said, “Let us pass over,” and the men of Galaad said to them, “Are you not from Ephraim?”  And they said, “We are not.” And Galaad took the fords of Jordan before Ephraim; and they that escaped of Ephraim said to them, Let us go over: and the men of Galaad said, Art thou an Ephrathite? and he said, No.

Judges 12:6 (Tanakh)

 Judges 12:6 (KJV)

Judges 12:6 (NET)
Then said they unto him, Say now Shibboleth: and he said Sibboleth: for he could not frame to pronounce it right. Then they took him, and slew him at the passages of Jordan: and there fell at that time of the Ephraimites forty and two thousand. Then said they unto him, Say now Shibboleth: and he said Sibboleth: for he could not frame to pronounce it right. Then they took him, and slew him at the passages of Jordan: and there fell at that time of the Ephraimites forty and two thousand. then they said to him, “Say ‘Shibboleth!’”  If he said, “Sibboleth” (and could not pronounce the word correctly), they grabbed him and executed him right there at the fords of the Jordan.  On that day 42,000 Ephraimites fell dead.

Judges 12:6 (Septuagint BLB)

Judges 12:6 (Septuagint Elpenor)
καὶ εἶπαν αὐτοῗς εἴπατε δὴ σύνθημα καὶ οὐ κατηύθυναν τοῦ λαλῆσαι οὕτως καὶ ἐπελάβοντο αὐτῶν καὶ ἔσφαξαν αὐτοὺς ἐπὶ τὰς διαβάσεις τοῦ Ιορδάνου καὶ ἔπεσαν ἐξ Εφραιμ ἐν τῷ καιρῷ ἐκείνῳ δύο τεσσαράκοντα χιλιάδες καὶ εἶπαν αὐτῷ· εἶπον δὴ Στάχυς· καὶ οὐ κατεύθυνε τοῦ λαλῆσαι οὕτως. καὶ ἐπελάβοντο αὐτοῦ, καὶ ἔθυσαν αὐτὸν πρὸς τὰς διαβάσεις τοῦ ᾿Ιορδάνου, καὶ ἔπεσαν ἐν τῷ καιρῷ ἐκείνῳ ἀπὸ ᾿Εφραὶμ δύο καὶ τεσσαράκοντα χιλιάδες

Judges 12:6 (NETS)

Judges 12:6 (English Elpenor)
And they said to them, “Then say: Password,” and they did not keep straight so as to say it like that.  And they seized them and slew them at the fords of the Jordan.  And forty-two thousand of Ephraim fell at that time. Then they said to him, Say now Stachys; and he did not rightly pronounce it so: and they took him, and slew him at the fords of Jordan; and there fell at that time of Ephraim two and forty thousand.

[1] Westworld, Season 2, Episode 9, “Vanishing Point”

[2] Genesis 1:31a (NET) Table

[3] Romans 5:12 (NET)

[4] John 8:31a (NET)

[5] John 8:44a (NET) Table

[6] Westworld, Season 2, Episode 9, “Vanishing Point”

[7] Isaiah 64:6a (NET)

[8] Westworld, Season 2, Episode 9, “Vanishing Point”

[9] Westworld, Season 1, Episode 10, “The Bicameral Mind”

[10] Westworld, Season 1, Episode 8, “Trace Decay”

[11] Westworld, Season 2, Episode 4, “The Riddle of the Sphinx”

[12] Galatians 2:19, 20 (NET)

[13] Westworld, Season 1, Episode 10, “The Bicameral Mind”

[14] John 3:17 (NET)

[15] Matthew 27:24b (NET) Table

[16] Adam Sanftner, Covenant Bible Church, Farmington MO 63640, August 15, 2021

[17] John 6:44a (NET) Table

[18] John 12:33 (NET)

[19] John 12:32 (NET)

[20] Acts 26:14 (NET) Table

Psalm 22, Part 11

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

Masoretic Text

 Septuagint
Psalm 22:19 (Tanakh/KJV) Psalm 22:19 (NET) Psalm 21:20 (NETS)

Psalm 21:20 (Elpenor English)
But be not thou far from me (תִּרְחָ֑ק), O LORD: O my strength, haste thee to help me. But you, O Lord, do not remain far away (rāḥaq, תרחק).  You are my source of strength. Hurry and help me! But you, O Lord, do not put my help far away (μακρύνῃς)!  Attend to my support! But thou, O Lord, remove not my help afar off (μακρύνῃς): be ready for mine aid.

The Hebrew word translated be…far from me (Tanakh/KJV) and do…remain far away (NET) was תִּרְחָ֑ק (rāḥaq).  The first occurrence of this word in Genesis is very interesting in this context (Genesis 21:14-16 NET).

Early in the morning Abraham took some food and a skin of water and gave them to Hagar.  He put them on her shoulders, gave her the child, and sent her away.  So she went wandering aimlessly through the wilderness of Beer Sheba.  When the water in the skin was gone, she shoved the child under one of the shrubs.  Then she went and sat down by herself across from him at quite a distance (rāḥaq,  הרחק)[1], about a bowshot, away; for she thought, “I refuse to watch the child die.”  So she sat across from him and wept uncontrollably.

Jesus asked יהוה (Yᵊhōvâ) not to be like Hagar who refused to watch her child die.

Masoretic Text

 Septuagint
Psalm 22:19 (Tanakh/KJV) Psalm 22:19 (NET) Psalm 21:20 (NETS)

Psalm 21:20 (Elpenor English)
But be not thou far from me, O LORD: O my strength (אֱ֜יָֽלוּתִ֗י), haste thee to help me. But you, O Lord, do not remain far away.  You are my source of strength (‘ĕyālûṯ, אילותי). Hurry and help me! But you, O Lord, do not put my help (τὴν βοήθειάν μου) far away!  Attend to my support! But thou, O Lord, remove not my help (τὴν βοήθειάν μου) afar off: be ready for mine aid.

The Hebrew word translated O my strength (Tanakh/KJV) and You are my source of strength (NET) was אֱ֜יָֽלוּתִ֗י (‘ĕyālûṯ).  In many of the English translations of the Masoretic text I checked it was treated like an appositive phrase for יהוה (Yᵊhōvâ).  In others it was translated as a sentence identifying יהוה (Yᵊhōvâ): You are my strength (NIV, NLT); My strength comes from you (CEV); You are my source of strength! (NET) and You are my help (NHEB, WEB).

In the Douay-Rheims Bible אֱ֜יָֽלוּתִ֗י (‘ĕyālûṯ) was translated in the accusative case (thy help) not unlike the Septuagint: But thou, O Lord, remove not thy help to a distance from me; look towards my defence.[2]  But the rabbis who translated the Septuagint chose τὴν βοήθειάν μου rather than ὁ βοήθεια μου.  So in the English translations my help seems to refer to something other than the Lord.  This could be another reason[3] Jesus preferred to pray the Hebrew or Aramaic text of this psalm from the cross.

Masoretic Text

 Septuagint
Psalm 22:19 (Tanakh/KJV) Psalm 22:19 (NET) Psalm 21:20 (NETS)

Psalm 21:20 (Elpenor English)
But be not thou far from me, O LORD: O my strength, haste thee to help me (לְעֶזְרָ֥תִי). But you, O Lord, do not remain far away.  You are my source of strength. Hurry and help me (ʿezrâ, לעזרתי)! But you, O Lord, do not put my help far away!  Attend to my support (ἀντίλημψίν μου)! But thou, O Lord, remove not my help afar off: be ready for mine aid (ἀντίληψίν μου).

The Hebrew word translated to help me (Tanakh/KJV), and help me (NET), was לְעֶזְרָ֥תִי (ʿezrâ).  Here, too, I find the first occurrence very instructive (Judges 5:23 NET).

Call judgment down on Meroz,’ says the angel of the Lord; ‘Be sure to call judgment down on those who live there, because they did not come to help (ezrâ, לעזרת) in the Lord’s battle, to help (ezrâ, לעזרת) in the Lord’s battle against the warriors.’

Jesus did not call on יהוה (Yᵊhōvâ) to rescue Him from the cross, but to help Him endure the Lord’s (Yᵊhōvâ, יהוה) battle of the moment (Tanakh/KJV: to the help of the LORD against the mighty).  But this distinction seems to vanish in the very next verse.

Masoretic Text

 Septuagint
Psalm 22:20 (Tanakh/KJV) Psalm 22:20 (NET) Psalm 21:21 (NETS)

Psalm 21:21 (English Elpenor)
Deliver (הַצִּ֣ילָה) my soul (נַפְשִׁ֑י) from the sword; my darling from the power of the dog. Deliver (nāṣal, הצילה) me (nep̄eš, נפשי) from the sword.  Save my life from the claws of the wild dogs. Rescue (ῥῦσαι) my soul (τὴν ψυχήν μου) from the sword, and from a dog’s claw my only life. Deliver (ῥῦσαι) my soul (τὴν ψυχήν μου) from the sword; my only-begotten one from the power of the dog.

This doesn’t appear to have anything to do with Jesus’ crucifixion.  But after nineteen verses that seem expressly written to give Him the words to pray, and after many years of making preventable errors studying in English translation only, I’m willing to put some study time in on this one.  The Greek word ῥῦσαι (a form of ῥύομαι), translated Rescue (NETS) and Deliver (English Elpenor) in the Septuagint above, occurs twice, and only twice in the same context of prayer in the New Testament, just to whet my appetite (Matthew 6:13; Luke 11:4 KJV):

And lead us not into temptation, but deliver (ρῦσαι) us from evil: For thine is the kingdom, and the power, and the glory, for ever.  Amen. [Table]

And forgive us our sins; for we also forgive every one that is indebted to us.  And lead us not into temptation; but deliver (ρυσαι) us from evil.[4]

The Hebrew words translated Deliver my soul (Tanakh) and Deliver me (NET) in Psalm 22:20 above were הַצִּ֣ילָה and נַפְשִׁ֑י.  I’ll begin this survey considering other verses which contain both a form of נָצַל (nāṣal) and a form of נֶפֶשׁ (nep̄eš).  The first is Reuben’s attempted rescue of his little brother Joseph when their other brothers planned to kill him.

Masoretic Text

 Septuagint
Genesis 37:21, 22 (Tanakh) Genesis 37:21, 22 (NET) Genesis 37:21, 22 (NETS)

Genesis 37:21, 22 (English Elpenor)
And Reuben heard it, and delivered (וַיַּצִּלֵ֖הוּ) him out of their hand; and said: ‘Let us not take his life (נָֽפֶשׁ).’ When Reuben heard this, he rescued (nāṣal, ויצלהו) Joseph from their hands, saying, “Let’s not take his life (nep̄eš, נפש)!” But when Rouben heard it, he delivered (ἐξείλατο) him out of their hands and said, “We shall not smite him in regard to life (εἰς ψυχήν).” And Ruben having heard it, rescued (ἐξείλετο) him out of their hands, and said, Let us not kill him (οὐ πατάξωμεν αὐτὸν εἰς ψυχήν).
And Reuben said unto them: ‘Shed no blood; cast him into this pit that is in the wilderness, but lay no hand upon him’ –that he might deliver (הַצִּ֤יל) him out of their hand, to restore him to his father. Reuben continued, “Don’t shed blood!  Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.”  (Reuben said this so he could rescue [nāṣal, הציל] Joseph from them and take him back to his father.) And Rouben said to them, “Shed no blood; throw him into this pit in the wilderness, but lay no hand on him”—that he might rescue (ἐξέληται) him out of their hands and restore him to his father. And Ruben said to them, Shed not blood; cast him into one of these pits in the wilderness, but do not lay [your] hands upon him; that he might rescue (ἐξέληται) him out of their hands, and restore him to his father.

I called this Reuben’s “attempted rescue” because his ultimate intention—that he might deliver (הַצִּ֤יל) him out of their hand, to restore him to his father—was not accomplished.  I suppose I could have called it a “partial rescue” since Reuben delivered (וַיַּצִּלֵ֖הוּ) him out of their hand in the sense that his brothers did not follow through in their original intent to kill Joseph.  As it turned out Reuben’s ultimate intention ran counter to the intention of God (‘ĕlōhîm, אלהים).

Masoretic Text

 Septuagint
Genesis 50:20 (Tanakh) Genesis 50:20 (NET) Genesis 50:20 (NETS)

Genesis 50:20 (English Elpenor)
And as for you, ye meant evil against me; but G-d meant it for good, to bring to pass, as it is this day, to save much people alive (לְהַֽחֲיֹ֥ת). As for you, you meant to harm me, but God intended it for a good purpose, so he could preserve the lives (ḥāyâ, להחית) of many people, as you can see this day. You deliberated against me for painful things, but God deliberated concerning me for good things in order that numerous people might be sustained (διατραφῇ), so that it might come to be as today.” Ye took counsel against me for evil, but God took counsel for me for good, that [the matter] might be as [it is] to-day, and much people might be fed (τραφῇ).

I was curious how this was stated in Hebrew and Greek.  The Hebrew word לְהַֽחֲיֹ֥ת, translated to save…alive (Tanakh) and preserve the lives (NET), got a slightly more utilitarian treatment in the Septuagint: διατραφῇ (a form of διατρέφω) was translated might be sustained (NETS) and τραφῇ (a form of τρέφω) was translated might be fed (English Elpenor).  Another form of חָיָה (ḥāyâ) occurred along with a form of נָצַל (nāṣal) in Joshua 2:13.

Masoretic Text

 Septuagint
Joshua 2:13 (Tanakh/KJV) Joshua 2:13 (NET) Joshua 2:13 (NETS)

Joshua 2:13 (English Elpenor)
And that ye will save alive (וְהַֽחֲיִתֶ֞ם) my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver (וְהִצַּלְתֶּ֥ם) our lives (נַפְשֹׁתֵ֖ינוּ) from death. that you will spare the lives (ḥāyâ, והחיתם) of my father, mother, brothers, sisters, and all who belong to them, and will rescue (nāṣal, והצלתם) us (nep̄eš, נפשתינו) from death.” and spare (ζωγρήσετε) the house of my father and my mother and my brothers and all my house and all that belong to them and deliver (καὶ ἐξελεῗσθε) my soul (τὴν ψυχήν μου) from death.” and save alive (ζωγρήσατε) the house of my father, my mother, and my brethren, and all my house, and all that they have, and ye shall rescue (καὶ ἐξελεῖσθε) my soul (τὴν ψυχήν μου) from death.

This is essentially how I understood Deliver me from the sword in English.  This study forces me to realize that וְהַֽחֲיִתֶ֞ם does not occur here in the Hebrew, nor ζωγρήσετε (a form of ζωγρέω), nor ζωγρήσατε (another form of ζωγρέω) in the Greek.  The Hebrew and the Greek are slightly different in both verses:

Verse Psalm 22:20a (21:21a) Joshua 2:13b
Hebrew הַצִּ֣ילָה (nāṣal) מֵחֶ֣רֶב (ḥereḇ) נַפְשִׁ֑י (nep̄eš) וְהִצַּלְתֶּ֥ם (nāṣal) אֶת (et)[5] נַפְשֹׁתֵ֖ינוּ (nep̄eš) מִמָּֽוֶת (māveṯ)
Tanakh/KJV Deliver my soul from the sword and deliver our lives from death
NET Deliver me from the sword and will rescue us from death
Greek ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου καὶ ἐξελεῖσθε τὴν ψυχήν μου ἐκ θανάτου
NETS Rescue my soul from the sword and deliver my soul from death
English Elpenor Deliver my soul from the sword and ye shall rescue my soul from death

In Psalm 22:20a the Hebrew word הַצִּ֣ילָה (nāṣal)—Deliver (Tanakh, KJV, NET)—was followed by מֵחֶ֣רֶב (ḥereḇ)—from the sword (Tanakh, KJV, NET).  In Joshua 2:13b מִמָּֽוֶת (māveṯ)—from death (Tanakh, KJV, NET)—is at the end of the clause and וְהִצַּלְתֶּ֥ם (nāṣal)—and deliver (Tanakh, KJV), and will rescue (NET)—was followed by אֶת (et) נַפְשֹׁתֵ֖ינוּ (nep̄eš)—our lives (Tanakh, KJV), us (NET).  The final word of the clause in Psalm 22:20a is נַפְשִׁ֑י (nep̄eš)—my soul (Tanakh, KJV), me (NET).  The Greek word order follows the Hebrew in both verses.

The next verse which contains both a form of נָצַל (nāṣal) and a form of נֶפֶשׁ (nep̄eš) is Judges 9:17.

Masoretic Text

 Septuagint
Judges 9:17 (Tanakh/KJV) Judges 9:17 (NET) Judges 9:17 (NETS)

Judges 9:17 (English Elpenor)
(For my father fought for you, and adventured his life (נַפְשׁוֹ֙) far, and delivered (וַיַּצֵּ֥ל) you out of the hand of Midian: my father fought for you; he risked his life (nep̄eš, נפשו) and delivered (nāṣal, ויצל) you from Midian’s power. seeing that my father fought for you and cast his life (τὴν ψυχὴν αὐτοῦ) in opposition and rescued (καὶ ἐξείλατο) you from the hand of Midiam, as my father fought for you, and put his life (τὴν ψυχὴν αὐτοῦ) in jeopardy, and delivered (καὶ ἐρρύσατο) you out of the hand of Madiam;

Here נַפְשׁוֹ֙ (nep̄eš) was preceded by אֶת (et)—his life (Tanakh, KJV, NET)—as another form אֶתְכֶ֖ם (et) preceded מִיַּ֥ד (yāḏ)—you out of the hand (Tanakh/KJV), you from…power (NET).  In the next example David spoke to King Saul.

Masoretic Text

 Septuagint
1 Samuel 26:24 (Tanakh) 1 Samuel 26:24 (NET) 1 Reigns 26:24 (NETS)

1 Kings 26:24 (English Elpenor)
And, behold, as thy life (נַפְשְׁךָ֛) was much set by this day in mine eyes, so let my life (נַפְשִׁי֙) be much set by in the eyes of HaShem, and let Him deliver (וְיַצִּלֵ֖נִי) me out of all tribulation.’ In the same way that I valued your life (nep̄eš, נפשך) this day, may the Lord value my life (nep̄eš, נפשי) and deliver (nāṣal, ויצלני) me from all danger.” and behold, as your life (ἡ ψυχή σου) was magnified today in my eyes in this very day, so may my life (ἡ ψυχή μου) be magnified before the Lord, and may he protect me, and he will deliver (καὶ ἐξελεῖταί) me from all tribulation.” And, behold, as thy life (ἡ ψυχή σου) has been precious this very day in my eyes, so let my life (ἡ ψυχή μου) be precious before the Lord, and may he protect me, and deliver (καὶ ἐξελεῖταί) me out of all affliction.

Here נַפְשְׁךָ֛ (nep̄eš)—thy life (Tanakh, KJV), your life (NET)—is actually the subject of the clause, as thy life was much set by this day in mine eyes,[6] rather than a direct object, In the same way that I valued your life this day.[7]  And נַפְשִׁי֙ (nep̄eš)—my life (Tanakh, KJV, NET)—is the subject of the next clause, so let my life be much set by in the eyes of the LORD,[8] rather than the direct object, may the Lord value my life.[9]  I’ll continue in another essay.

Tables comparing Psalm 22:19; Genesis 21:14; 21:15; 21:16; Judges 5:23; Psalm 22:20; Genesis 37:21; 37:22; 50:20; Joshua 2:13; Judges 9:17 and 1 Samuel 26:24 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 22:19 (21:20); Genesis 21:14; 21:15; 21:16; Judges 5:23; Psalm 22:20 (21:21); Genesis 37:21; 37:22; 50:20; Joshua 2:13; Judges 9:17 and 1 Samuel (1 Reigns, 1 Kings) 26:24 in the Septuagint (BLB and Elpenor), and tables comparing Luke 11:4 in the NET and KJV follow.

Psalm 22:19 (Tanakh)

 Psalm 22:19 (KJV)

Psalm 22:19 (NET)
But be not thou far from me, O LORD: O my strength, haste thee to help me. But be not thou far from me, O LORD: O my strength, haste thee to help me. But you, O Lord, do not remain far away.   You are my source of strength.  Hurry and help me!

Psalm 22:19 (Septuagint BLB)

Psalm 21:20 (Septuagint Elpenor)
σὺ δέ κύριε μὴ μακρύνῃς τὴν βοήθειάν μου εἰς τὴν ἀντίλημψίν μου πρόσχες σὺ δέ, Κύριε, μὴ μακρύνῃς τὴν βοήθειάν μου ἀπ᾿ ἐμοῦ, εἰς τὴν ἀντίληψίν μου πρόσχες

Psalm 21:20 (NETS)

Psalm 21:20 (English Elpenor)
But you, O Lord, do not put my help far away!  Attend to my support! But thou, O Lord, remove not my help afar off: be ready for mine aid.

Genesis 21:14 (Tanakh)

 Genesis 21:14 (KJV)

Genesis 21:14 (NET)
And Abraham arose up early in the morning, and took bread and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away; and she departed, and strayed in the wilderness of Beer-sheba. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. Early in the morning Abraham took some food and a skin of water and gave them to Hagar.  He put them on her shoulders, gave her the child, and sent her away.  So she went wandering aimlessly through the wilderness of Beer Sheba.

Genesis 21:14 (Septuagint BLB)

Genesis 21:14 (Septuagint Elpenor)
ἀνέστη δὲ Αβρααμ τὸ πρωὶ καὶ ἔλαβεν ἄρτους καὶ ἀσκὸν ὕδατος καὶ ἔδωκεν Αγαρ καὶ ἐπέθηκεν ἐπὶ τὸν ὦμον καὶ τὸ παιδίον καὶ ἀπέστειλεν αὐτήν ἀπελθοῦσα δὲ ἐπλανᾶτο τὴν ἔρημον κατὰ τὸ φρέαρ τοῦ ὅρκου ἀνέστη δὲ ῾Αβραὰμ τὸ πρωΐ καὶ ἔλαβεν ἄρτους καὶ ἀσκὸν ὕδατος καὶ ἔδωκε τῇ ῎Αγαρ καὶ ἐπέθηκεν ἐπὶ τῶν ὤμων αὐτῆς τὸ παιδίον καὶ ἀπέστειλεν αὐτήν. ἀπελθοῦσα δὲ ἐπλανᾶτο κατὰ τὴν ἔρημον, κατὰ τὸ φρέαρ τοῦ ὅρκου

Genesis 21:14 (NETS)

Genesis 21:14 (English Elpenor)
Then Abraam rose in the morning and took bread loaves and a skin of water and gave them to Hagar and put them on her shoulder, along with the child and sent her away.  And when she departed she began wandering about the wilderness over against the well of the oath. And Abraam rose up in the morning and took loaves and a skin of water, and gave [them] to Agar, and he put the child on her shoulder, and sent her away, and she having departed wandered in the wilderness near the well of the oath.

Genesis 21:15 (Tanakh)

 Genesis 21:15 (KJV)

Genesis 21:15 (NET)
And the water in the bottle was spent, and she cast the child under one of the shrubs. And the water was spent in the bottle, and she cast the child under one of the shrubs. When the water in the skin was gone, she shoved the child under one of the shrubs.

Genesis 21:15 (Septuagint BLB)

Genesis 21:15 (Septuagint Elpenor)
ἐξέλιπεν δὲ τὸ ὕδωρ ἐκ τοῦ ἀσκοῦ καὶ ἔρριψεν τὸ παιδίον ὑποκάτω μιᾶς ἐλάτης ἐξέλιπε δὲ τὸ ὕδωρ ἐκ τοῦ ἀσκοῦ, καὶ ἔρριψε τὸ παιδίον ὑποκάτω μιᾶς ἐλάτης

Genesis 21:15 (NETS)

Genesis 21:15 (English Elpenor)
Then the water from the skin gave out and she cast the child under a silver fir. And the water failed out of the skin, and she cast the child under a fir tree.

Genesis 21:16 (Tanakh)

 Genesis 21:16 (KJV)

Genesis 21:16 (NET)
And she went, and sat her down over against him a good way off, as it were a bow-shot; for she said: ‘Let me not look upon the death of the child.’  And she sat over against him, and lifted up her voice, and wept. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child.  And she sat over against him, and lift up her voice, and wept. Then she went and sat down by herself across from him at quite a distance, about a bowshot, away; for she thought, “I refuse to watch the child die.”  So she sat across from him and wept uncontrollably.

Genesis 21:16 (Septuagint BLB)

Genesis 21:16 (Septuagint Elpenor)
ἀπελθοῦσα δὲ ἐκάθητο ἀπέναντι αὐτοῦ μακρόθεν ὡσεὶ τόξου βολήν εἶπεν γάρ οὐ μὴ ἴδω τὸν θάνατον τοῦ παιδίου μου καὶ ἐκάθισεν ἀπέναντι αὐτοῦ ἀναβοῆσαν δὲ τὸ παιδίον ἔκλαυσεν ἀπελθοῦσα δὲ ἐκάθητο ἀπέναντι αὐτοῦ μακρόθεν ὡσεὶ τόξου βολήν· εἶπε γάρ, οὐ μὴ ἴδω τὸν θάνατον τοῦ παιδίου μου. καὶ ἐκάθισεν ἀπέναντι αὐτοῦ, ἀναβοῆσαν δὲ τὸ παιδίον ἔκλαυσεν

Genesis 21:16 (NETS)

Genesis 21:16 (English Elpenor)
And after departing she sat down opposite him a good way off, about a bowshot, for she said, “I will not look upon the death of my child.”  And she was seated opposite him, and the child cried out and wept. And she departed and sat down opposite him at a distance, as it were a bow-shot, for she said, Surely I cannot see the death of my child: and she sat opposite him, and the child cried aloud and wept.

Judges 5:23 (Tanakh)

 Judges 5:23 (KJV)

Judges 5:23 (NET)
Curse ye Meroz, said the angel of the LORD, curse ye bitterly the inhabitants thereof; because they came not to the help of the LORD, to the help of the LORD against the mighty. Curse ye Meroz, said the angel of the LORD, curse ye bitterly the inhabitants thereof; because they came not to the help of the LORD, to the help of the LORD against the mighty. ‘Call judgment down on Meroz,’ says the angel of the Lord; ‘Be sure to call judgment down on those who live there, because they did not come to help in the Lord’s battle, to help in the Lord’s battle against the warriors.’

Judges 5:23 (Septuagint BLB)

Judges 5:23 (Septuagint Elpenor)
καταράσασθε Μαρωζ εἶπεν ὁ ἄγγελος κυρίου καταράσει καταράσασθε τοὺς ἐνοίκους αὐτῆς ὅτι οὐκ ἤλθοσαν εἰς τὴν βοήθειαν κυρίου βοηθὸς ἡμῶν κύριος ἐν μαχηταῗς δυνατός καταρᾶσθε Μηρώζ, εἶπεν ἄγγελος Κυρίου, καταρᾶσθε, ἐπικατάρατος πᾶς ὁ κατοικῶν αὐτήν, ὅτι οὐκ ἤλθοσαν εἰς βοήθειαν Κυρίου, εἰς βοήθειαν ἐν δυνατοῖς

Judges 5:23 (NETS)

Judges 5:23 (English Elpenor)
“Curse Maroz, said the angel of the Lord, curse its inhabitants with a curse, because they did not come to the help of the Lord; the Lord is our helper, mighty among the warriors. to curse Meroz: Curse ye [it], said the angel of the Lord; cursed [is] every one that dwells in it, because they came not to the help of the Lord, to his help among the mighty.

Psalm 22:20 (Tanakh)

 Psalm 22:20 (KJV)

Psalm 22:20 (NET)
Deliver my soul from the sword; my darling from the power of the dog. Deliver my soul from the sword; my darling from the power of the dog. Deliver me from the sword.  Save my life from the claws of the wild dogs.

Psalm 22:20 (Septuagint BLB)

Psalm 21:21 (Septuagint Elpenor)
ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆ μου ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου, καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆ μου

Psalm 21:21 (NETS)

Psalm 21:21 (English Elpenor)
Rescue my soul from the sword, and from a dog’s claw my only life. Deliver my soul from the sword; my only-begotten one from the power of the dog.

Genesis 37:21 (Tanakh)

 Genesis 37:21 (KJV)

Genesis 37:21 (NET)
And Reuben heard it, and delivered him out of their hand; and said: ‘Let us not take his life.’ And Reuben heard it, and he delivered him out of their hands; and said, Let us not kill him. When Reuben heard this, he rescued Joseph from their hands, saying, “Let’s not take his life!”

Genesis 37:21 (Septuagint BLB)

Genesis 37:21 (Septuagint Elpenor)
ἀκούσας δὲ Ρουβην ἐξείλατο αὐτὸν ἐκ τῶν χειρῶν αὐτῶν καὶ εἶπεν οὐ πατάξομεν αὐτὸν εἰς ψυχήν ἀκούσας δὲ Ρουβὴν ἐξείλετο αὐτὸν ἐκ τῶν χειρῶν αὐτῶν καὶ εἶπεν· οὐ πατάξωμεν αὐτὸν εἰς ψυχήν

Genesis 37:21 (NETS)

Genesis 37:21 (English Elpenor)
But when Rouben heard it, he delivered him out of their hands and said, “We shall not smite him in regard to life.” And Ruben having heard it, rescued him out of their hands, and said, Let us not kill him.

Genesis 37:22 (Tanakh)

 Genesis 37:22 (KJV)

Genesis 37:22 (NET)
And Reuben said unto them: ‘Shed no blood; cast him into this pit that is in the wilderness, but lay no hand upon him’ –that he might deliver him out of their hand, to restore him to his father. And Reuben said unto them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again. Reuben continued, “Don’t shed blood!  Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.”  (Reuben said this so he could rescue Joseph from them and take him back to his father.)

Genesis 37:22 (Septuagint BLB)

Genesis 37:22 (Septuagint Elpenor)
εἶπεν δὲ αὐτοῗς Ρουβην μὴ ἐκχέητε αἷμα ἐμβάλετε αὐτὸν εἰς τὸν λάκκον τοῦτον τὸν ἐν τῇ ἐρήμῳ χεῗρα δὲ μὴ ἐπενέγκητε αὐτῷ ὅπως ἐξέληται αὐτὸν ἐκ τῶν χειρῶν αὐτῶν καὶ ἀποδῷ αὐτὸν τῷ πατρὶ αὐτοῦ εἶπε δὲ αὐτοῖς Ρουβήν· μὴ ἐκχέητε αἷμα· ἐμβάλλετε αὐτὸν εἰς ἕνα τῶν λάκκων τούτων τῶν ἐν τῇ ἐρήμῳ, χεῖρα δὲ μὴ ἐπενέγκητε αὐτῷ· ὅπως ἐξέληται αὐτὸν ἐκ τῶν χειρῶν αὐτῶν καὶ ἀποδῷ αὐτὸν τῷ πατρὶ αὐτοῦ

Genesis 37:22 (NETS)

Genesis 37:22 (English Elpenor)
And Rouben said to them, “Shed no blood; throw him into this pit in the wilderness, but lay no hand on him”—that he might rescue him out of their hands and restore him to his father. And Ruben said to them, Shed not blood; cast him into one of these pits in the wilderness, but do not lay [your] hands upon him; that he might rescue him out of their hands, and restore him to his father.

Genesis 50:20 (Tanakh)

 Genesis 50:20 (KJV)

Genesis 50:20 (NET)
And as for you, ye meant evil against me; but G-d meant it for good, to bring to pass, as it is this day, to save much people alive. But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive. As for you, you meant to harm me, but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day.

Genesis 50:20 (Septuagint BLB)

Genesis 50:20 (Septuagint Elpenor)
ὑμεῗς ἐβουλεύσασθε κατ᾽ ἐμοῦ εἰς πονηρά ὁ δὲ θεὸς ἐβουλεύσατο περὶ ἐμοῦ εἰς ἀγαθά ὅπως ἂν γενηθῇ ὡς σήμερον ἵνα διατραφῇ λαὸς πολύς ὑμεῖς ἐβουλεύσασθε κατ᾿ ἐμοῦ εἰς πονηρά, ὁ δὲ Θεὸς ἐβουλεύσατο περὶ ἐμοῦ εἰς ἀγαθά, ὅπως ἂν γενηθῇ ὡς σήμερον καὶ τραφῇ λαὸς πολύς

Genesis 50:20 (NETS)

Genesis 50:20 (English Elpenor)
You deliberated against me for painful things, but God deliberated concerning me for good things in order that numerous people might be sustained, so that it might come to be as today.” Ye took counsel against me for evil, but God took counsel for me for good, that [the matter] might be as [it is] to-day, and much people might be fed.

Joshua 2:13 (Tanakh)

 Joshua 2:13 (KJV)

Joshua 2:13 (NET)
And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death. And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death. that you will spare the lives of my father, mother, brothers, sisters, and all who belong to them, and will rescue us from death.”

Joshua 2:13 (Septuagint BLB)

Joshua 2:13 (Septuagint Elpenor)
καὶ ζωγρήσετε τὸν οἶκον τοῦ πατρός μου καὶ τὴν μητέρα μου καὶ τοὺς ἀδελφούς μου καὶ πάντα τὸν οἶκόν μου καὶ πάντα ὅσα ἐστὶν αὐτοῗς καὶ ἐξελεῗσθε τὴν ψυχήν μου ἐκ θανάτου καὶ ζωγρήσατε τὸν οἶκον τοῦ πατρός μου, τὴν μητέρα μου καὶ τοὺς ἀδελφούς μου καὶ πάντα τὸν οἶκόν μου καὶ πάντα, ὅσα ἐστὶν αὐτοῖς, καὶ ἐξελεῖσθε τὴν ψυχήν μου ἐκ θανάτου

Joshua 2:13 (NETS)

Joshua 2:13 (English Elpenor)
and spare the house of my father and my mother and my brothers and all my house and all that belong to them and deliver my soul from death.” and save alive the house of my father, my mother, and my brethren, and all my house, and all that they have, and ye shall rescue my soul from death.

Judges 9:17 (Tanakh)

 Judges 9:17 (KJV)

Judges 9:17 (NET)
(For my father fought for you, and adventured his life far, and delivered you out of the hand of Midian: (For my father fought for you, and adventured his life far, and delivered you out of the hand of Midian: my father fought for you; he risked his life and delivered you from Midian’s power.

Judges 9:17 (Septuagint BLB)

Judges 9:17 (Septuagint Elpenor)
ὡς ἐπολέμησεν ὁ πατήρ μου ὑπὲρ ὑμῶν καὶ ἔρριψεν τὴν ψυχὴν αὐτοῦ ἐξ ἐναντίας καὶ ἐξείλατο ὑμᾶς ἐκ χειρὸς Μαδιαμ ὡς παρετάξατο ὁ πατήρ μου ὑπὲρ ὑμῶν καὶ ἐξέρριψε τὴν ψυχὴν αὐτοῦ ἐξεναντίας καὶ ἐρρύσατο ὑμᾶς ἐκ χειρὸς Μαδιάμ,

Judges 9:17 (NETS)

Judges 9:17 (English Elpenor)
seeing that my father fought for you and cast his life in opposition and rescued you from the hand of Midiam, as my father fought for you, and put his life in jeopardy, and delivered you out of the hand of Madiam;

1 Samuel 26:24 (Tanakh)

 1 Samuel 26:24 (KJV)

1 Samuel 26:24 (NET)
And, behold, as thy life was much set by this day in mine eyes, so let my life be much set by in the eyes of HaShem, and let Him deliver me out of all tribulation.’ And, behold, as thy life was much set by this day in mine eyes, so let my life be much set by in the eyes of the LORD, and let him deliver me out of all tribulation. In the same way that I valued your life this day, may the Lord value my life and deliver me from all danger.”

1 Samuel 26:24 (Septuagint BLB)

1 Kings 26:24 (Septuagint Elpenor)
καὶ ἰδοὺ καθὼς ἐμεγαλύνθη ἡ ψυχή σου σήμερον ἐν ταύτῃ ἐν ὀφθαλμοῗς μου οὕτως μεγαλυνθείη ἡ ψυχή μου ἐνώπιον κυρίου καὶ σκεπάσαι με καὶ ἐξελεῗταί με ἐκ πάσης θλίψεως καὶ ἰδοὺ καθὼς ἐμεγαλύνθη ἡ ψυχή σου σήμερον ἐν ταύτῃ ἐν ὀφθαλμοῖς μου, οὕτως μεγαλυνθείη ἡ ψυχή μου ἐνώπιον Κυρίου καὶ σκεπάσαι με καὶ ἐξελεῖταί με ἐκ πάσης θλίψεως

1 Reigns 26:24 (NETS)

1 Kings 26:24 (English Elpenor)
and behold, as your life was magnified today in my eyes in this very day, so may my life be magnified before the Lord, and may he protect me, and he will deliver me from all tribulation.” And, behold, as thy life has been precious this very day in my eyes, so let my life be precious before the Lord, and may he protect me, and deliver me out of all affliction.

Luke 11:4 (NET)

Luke 11:4 (KJV)
and forgive us our sins, for we also forgive everyone who sins against us.  And do not lead us into temptation.’” And forgive us our sins; for we also forgive every one that is indebted to us.  And lead us not into temptation; but deliver us from evil.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν· καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν και αφες ημιν τας αμαρτιας ημων και γαρ αυτοι αφιεμεν παντι οφειλοντι ημιν και μη εισενεγκης ημας εις πειρασμον αλλα ρυσαι ημας απο του πονηρου και αφες ημιν τας αμαρτιας ημων και γαρ αυτοι αφιεμεν παντι οφειλοντι ημιν και μη εισενεγκης ημας εις πειρασμον αλλα ρυσαι ημας απο του πονηρου

[1] This appears to be yet another identical occurrence of הרחק that I missed before.

[2] Psalm 22:19 (Douay-Rheims Bible)

[3] Psalm 22, Part 1 and Psalm 22, Part 2

[4] The Stephanus Textus Receptus and Byzantine Majority Text had αλλα ρυσαι ημας απο του πονηρου (KJV: but deliver us from evil).  The NET parallel Greek text and NA28 did not.

[5] From “How Do You Use the Word אֶת (et)?” on Learn Hebrew online: “One of the words that’s used very frequently in Hebrew sentences is אֶת (et), a word that has no equivalent in English.  It’s a preposition used to introduce a direct object…The word  את is used between a verb and the direct object it refers to…”

[6] 1 Samuel 26:24a (KJV)

[7] 1 Samuel 26:24a (NET)

[8] 1 Samuel 26:24b (KJV)

[9] 1 Samuel 26:24b (NET)

The Lost Son of Perdition, Part 6

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This is a continuation of my consideration of God’s love for Satan revealed in the book of Job.  I left off at Job 1:8 (NETS) Table:

And the Lord said to him, “Did you give thought to your disposition against my servant Iob—because there is no one of those on the earth like him, a man who is blameless, genuine, religious, staying away from every evil thing?”

I quoted the NETS here not because I think Claude E. Cox the English translator might agree with me.  On the contrary the abstract of his paper—“Translator as Author: The Old Greek Translator of Job”—presented at the annual meeting of the Society of Biblical Literature in 2015 leads me to believe that he ascribed editorial prerogatives to the Greek translator(s) of Job rather than the Masoretes.

This paper attempts to access the mind of the translator of Job by examining those instances the OG has no correspondence in the source text. Since these pieces of text cannot really be called “translation,” they belong uniquely to the translator.

Johann Cook in a paper titled, “The Profile and some Theological Aspects of the Old Greek of Job – Resurrection and Life after Death as Points in Case1” quoted from Mr. Cox’s introduction to his translation of Job:[1]

According to Cox,19 the OGJOB is a work of good literary quality. The usual Hebraisms that are the tell-tale signs of translation Greek in much of the Septuagint corpus are absent – this applies to LXX Proverbs too. There can be no doubt that the translators of LXX Proverbs and the OGJOB were both steeped in Greek and Jewish culture.20

Another general characteristic of the translation consists of transferring passages from elsewhere in Job or from other parts of the Septuagint into the translation, so-called inter-/intra-textual rendering.21 This phenomenon was detected by Dhorme22 and Ziegler and studied by Heater, who calls it “the anaphoric translation technique.”23

I quoted Mr. Cox’s translation because he alone recognized the foreknowledge of God in προσέσχες τῇ διανοίᾳ σου κατὰ (English Elpenor: Hast thou diligently considered) with his rendering: Did you give thought to your disposition against…  Rather than singling Job out to brag about his righteousness, in Mr. Cox’s translation  יהוה (Yᵊhōvâ) is fully aware that Satan has singled out Job and set his own heart and mind against him.

I wondered if the Greek translators of Job heard this foreknowledge in the Hebrew from which the Greek was translated: השׁמת (śûm) לבך (lēḇ) על (ʿal).  In this particular instance Rashi’s commentary seems to confirm what the Greek translators heard in the Hebrew and what Mr. Cox heard in turn in the Greek: “Have you paid attention to My servant Job: that you should desire to denounce him?”  If I had studied Mr. Cox’s translation of Job many years earlier might I have come to a different conclusion about God’s love and my hunger and thirst for righteousness, and served my wife and family better?

I can’t go back.  I can only go on.

Masoretic Text

 Septuagint
Job 1:9 (Tanakh/KJV) Job 1:9 (NET) Job 1:9 (NETS)

Job 1:9 (Elpenor English)
Then Satan answered the LORD (יְהֹוָ֖ה), and said, Doth Job fear God (אֱלֹהִֽים) for nought? Then Satan answered the Lord (Yᵊhōvâ, יהוה), “Is it for nothing that Job fears God (‘ĕlōhîm, אלהים)? Then the slanderer answered and said before the Lord (τοῦ κυρίου), “Does Iob really worship the Lord (τὸν θεόν) for nothing? Then the devil answered, and said before the Lord (τοῦ Κυρίου), Does Job worship the Lord (τὸν Κύριον) for nothing?

Like Eve I’m very susceptible to Satan’s reasoning.  I don’t want to take away from this that I should fear (yārē’, יָרֵ֥א) God for nought (ḥinnām, הַ֣חִנָּ֔ם), that true righteousness would be to worship (σέβεται, a form of σέβω) the Lord for nothing (μὴ δωρεὰν).  The Greek word δωρεὰν in particular might deceive me.

As you go, Jesus instructed his disciples, preach this message: ‘The kingdom of heaven is near!’  Heal the sick, raise the dead,[2] cleanse lepers, cast out demons.  Freely (δωρεὰν) you received, freely (δωρεὰν) give.[3]  Would it not be better to worship the Lord freely?  Jesus’ own attitude and the answer to this question are revealed as He continued (Matthew 10:9, 10 NET):

Do not take gold, silver, or copper in your belts; no bag for the journey; or an extra tunic, or sandals or staff; for the worker deserves his provisions.

Jesus believes the worker deserves his provisions (ἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ).  This ought to be a no-brainer.  My employer provided everything I needed to do the job he also paid me to do.  Imagine being sent out to Heal the sick, raise the dead, cleanse lepers and cast out demons without the grace of God to enable one to do so.

That grace, that enabling power to Heal the sick, raise the dead, cleanse lepers and cast out demons is what was freely (δωρεὰν) received by Jesus’ disciples.  Then and only then did he command them to freely (δωρεὰν) give the benefit of that enabling power to Heal the sick, raise the dead, cleanse lepers and cast out demons to others.  Jesus never asked them to worship Him freely, sending them out to Heal the sick, raise the dead, cleanse lepers and cast out demons by their own power, their own authority or their own righteousness.

Now without faith it is impossible to please [God], for the one who approaches God must believe that he exists and that he rewards those who seek him.[4]  The Greek words translated he rewards were the noun μισθαποδότης followed by the verb γίνεται (a form of γίνομαι): literally “he becomes the paymaster of” those who seek him.  In other words, God is a better employer than the man who “provided everything I needed to do the job he also paid me to do.”

And my God will supply your every need, Paul wrote believing Philippians, according to his glorious riches in Christ Jesus.[5]  What then shall we say about these things? Paul asked believing Romans rhetorically.  If God is for us, who can be against us?  Indeed, he who did not spare his own Son, but gave him up for us all—how will he not also, along with him, freely give us all things [Table]?[6]  (The Greek word translated freely give here was χαρίσεται, a form of χαρίζομαι).

Satan continued:

Masoretic Text

 Septuagint
Job 1:10 (Tanakh/KJV) Job 1:10 (NET) Job 1:10 (NETS)

Job 1:10 (Elpenor English)
Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. 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. Have you not put a fence around things external to him, both what is within his household as well as what is outside of all that belongs to him, all around?  You blessed the works of his hands, and his livestock you increased on the earth. Hast thou not made a hedge about him, and about his household, and all his possessions round about? and hast thou not blessed the works of his hands, and multiplied his cattle upon the land?

It is difficult to use Satan’s words to decipher what he thinks or believes.  Jesus described the devil (διαβόλου, a form of διάβολος) as one who does not uphold the truth because there is no truth in him.  Whenever he lies, he speaks according to his own nature because he is a liar and the father of lies.[7]  Still, Satan’s words express a thought or belief as a hypothesis: Job does not fear or worship God freely (or, for nothing).  Job worships God because God has blessed the works of Job’s hands and protected the fruit of Job’s labors.

We are told the following about Job:

Masoretic Text

 Septuagint
Job 1:2, 3 (Tanakh/KJV) Job 1:2, 3 (NET) Job 1:2, 3 (NETS)

Job 1:2, 3 (Elpenor English)
And there were born unto him seven sons and three daughters. Seven sons and three daughters were born to him. Now there were born to him seven sons and three daughters. And he had seven sons and three daughters.
His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east. His possessions included 7,000 sheep, 3,000 camels, 500 yoke of oxen, and 500 female donkeys; in addition he had a very great household.  Thus he was the greatest of all the people in the east. And his livestock was: seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred she-donkeys at pasture; as well he had very many servants and extensive activities in the land, and that man was well-born among those of the east. And his cattle consisted of seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred she-asses in the pastures, and a very great household, and he had a great husbandry on the earth; and that man was [most] noble of the [men] of the east.

Satan’s hypothesis was that this was the reason Job feared or worshiped God.  He proposed a test for this hypothesis.

Masoretic Text

 Septuagint
Job 1:11 (Tanakh/KJV) Job 1:11 (NET) Job 1:11 (NETS)

Job 1:11 (Elpenor English)
But put forth thine hand now, and touch all that he hath, and he will curse (יְבָֽרְכֶֽךָּ) thee to thy face. But extend your hand and strike everything he has, and he will no doubt curse (bāraḵ, יברכך) you to your face!” But stretch out your hand, and touch all that he has; surely he will bless (εὐλογήσει) you to your face!” But put forth thine hand, and touch all that he has: verily he will bless (εὐλογήσει) thee to [thy] face.

A note (30) in the NET reads:

The Hebrew verb is בָּרַךְ (barakh), which means “to bless.” Here is a case where the writer or a scribe has substituted the word “curse” with the word “bless” to avoid having the expression “curse God”…

Rashi’s commentary reads:

But: were you to touch all that he has, would he not blaspheme You to Your face immediately? This is a question…

Another note (53) in the NET reads:

The formula used in the expression is the oath formula: “if not to your face he will curse you” meaning “he will surely curse you to your face.” Satan is so sure that the piety is insincere that he can use an oath formula.

The Greek translators of the Septuagint seem to confirm that oath formula: εἰ μὴν (BLB), translated surely (NETS); ἦ μὴν (Elpenor), translated verily (English Elpenor).  By translating εὐλογήσει (a form of εὐλογέω) in the positive sense to bless rather than the negative sense to curse, the English translators of the Septuagint have made Satan’s words sarcastic to the point of mockery.

To review: Satan’s hypothesis is that Job does not fear or worship God freely (or, for nothing); Job worships God because God has blessed the works of Job’s hands and protected the fruit of Job’s labor.  Satan’s proposed test of this hypothesis is, strike everything he has, and he will no doubt curse you (or not bless you) to your face.

God announces the end from the beginning and reveals beforehand what has not yet occurred.[8]  He didn’t need a scientific experiment to know Job’s response.  Satan lacks this knowledge.  Love is patient, love is kind…[9]  God was both patient with, and kind to, Satan when He authorized this scientific experiment.

Masoretic Text

 Septuagint
Job 1:12 (Tanakh/KJV) Job 1:12 (NET) Job 1:12 (NETS)

Job 1:12 (Elpenor English)
And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand.  So Satan went forth from the presence of the LORD. So the Lord said to Satan, “All right then, everything he has is in your power.  Only do not extend your hand against the man himself!”  So Satan went out from the presence of the Lord. Then the Lord said to the slanderer, “Look, all that he has I am giving into your power, but do not touch him.”  So the slanderer went out from the Lord. Then the Lord said to the devil, Behold, I give into thine hand all that he has, but touch not himself.  So the devil went out from the presence of the Lord.

I’ll pick this up in another essay.

Tables comparing Job 1:9; 1:10; 1:2; 1:3; 1:11 and 1:12 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 1:9; 1:10; 1:2; 1:3; 1:11 and 1:12 in the Septuagint (BLB and Elpenor), and a table comparing Matthew 10:8 in the NET and KJV follow.

Job 1:9 (Tanakh)

 Job 1:9 (KJV)

Job 1:9 (NET)
Then Satan answered the LORD, and said, Doth Job fear God for nought? Then Satan answered the LORD, and said, Doth Job fear God for nought? Then Satan answered the Lord, “Is it for nothing that Job fears God?

Job 1:9 (Septuagint BLB)

Job 1:9 (Septuagint Elpenor)
ἀπεκρίθη δὲ ὁ διάβολος καὶ εἶπεν ἐναντίον τοῦ κυρίου μὴ δωρεὰν σέβεται Ιωβ τὸν θεόν ἀπεκρίθη δὲ ὁ διάβολος καὶ εἶπεν ἐναντίον τοῦ Κυρίου· μὴ δωρεὰν ᾿Ιὼβ σέβεται τὸν Κύριον

Job 1:9 (NETS)

Job 1:9 (English Elpenor)
Then the slanderer answered and said before the Lord, “Does Iob really worship the Lord for nothing? Then the devil answered, and said before the Lord, Does Job worship the Lord for nothing?

Job 1:10 (Tanakh)

 Job 1:10 (KJV)

Job 1:10 (NET)
Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. 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.

Job 1:10 (Septuagint BLB)

Job 1:10 (Septuagint Elpenor)
οὐ σὺ περιέφραξας τὰ ἔξω αὐτοῦ καὶ τὰ ἔσω τῆς οἰκίας αὐτοῦ καὶ τὰ ἔξω πάντων τῶν ὄντων αὐτῷ κύκλῳ τὰ ἔργα τῶν χειρῶν αὐτοῦ εὐλόγησας καὶ τὰ κτήνη αὐτοῦ πολλὰ ἐποίησας ἐπὶ τῆς γῆς οὐ σὺ περιέφραξας τὰ ἔξω αὐτοῦ καὶ τὰ ἔσω τῆς οἰκίας αὐτοῦ καὶ τὰ ἔξω πάντων τῶν ὄντων αὐτοῦ κύκλῳ; τὰ δὲ ἔργα τῶν χειρῶν αὐτοῦ εὐλόγησας καὶ τὰ κτήνη αὐτοῦ πολλὰ ἐποίησας ἐπὶ τῆς γῆς

Job 1:10 (NETS)

Job 1:10 (English Elpenor)
Have you not put a fence around things external to him, both what is within his household as well as what is outside of all that belongs to him, all around?  You blessed the works of his hands, and his livestock you increased on the earth. Hast thou not made a hedge about him, and about his household, and all his possessions round about? and hast thou not blessed the works of his hands, and multiplied his cattle upon the land?

Job 1:2 (Tanakh)

 Job 1:2 (KJV)

Job 1:2 (NET)
And there were born unto him seven sons and three daughters. And there were born unto him seven sons and three daughters. Seven sons and three daughters were born to him.

Job 1:2 (Septuagint BLB)

Job 1:2 (Septuagint Elpenor)
ἐγένοντο δὲ αὐτῷ υἱοὶ ἑπτὰ καὶ θυγατέρες τρεῗς ἐγένοντο δὲ αὐτῷ υἱοὶ ἑπτὰ καὶ θυγατέρες τρεῖς

Job 1:2 (NETS)

Job 1:2 (English Elpenor)
Now there were born to him seven sons and three daughters. And he had seven sons and three daughters.

Job 1:3 (Tanakh)

 Job 1:3 (KJV)

Job 1:3 (NET)
His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east. His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east. His possessions included 7,000 sheep, 3,000 camels, 500 yoke of oxen, and 500 female donkeys; in addition he had a very great household.  Thus he was the greatest of all the people in the east.

Job 1:3 (Septuagint BLB)

Job 1:3 (Septuagint Elpenor)
καὶ ἦν τὰ κτήνη αὐτοῦ πρόβατα ἑπτακισχίλια κάμηλοι τρισχίλιαι ζεύγη βοῶν πεντακόσια ὄνοι θήλειαι νομάδες πεντακόσιαι καὶ ὑπηρεσία πολλὴ σφόδρα καὶ ἔργα μεγάλα ἦν αὐτῷ ἐπὶ τῆς γῆς καὶ ἦν ὁ ἄνθρωπος ἐκεῗνος εὐγενὴς τῶν ἀφ᾽ ἡλίου ἀνατολῶν καὶ ἦν τὰ κτήνη αὐτοῦ πρόβατα ἑπτακισχίλια, κάμηλοι τρισχίλιαι, ζεύγη βοῶν πεντακόσια, θήλειαι ὄνοι νομάδες πεντακόσιαι, καὶ ὑπηρεσία πολλὴ σφόδρα καὶ ἔργα μεγάλα ἦν αὐτῷ ἐπὶ τῆς γῆς· καὶ ἦν ὁ ἄνθρωπος ἐκεῖνος εὐγενὴς τῶν ἀφ᾿ ἡλίου ἀνατολῶν

Job 1:3 (NETS)

Job 1:3 (English Elpenor)
And his livestock was: seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred she-donkeys at pasture; as well he had very many servants and extensive activities in the land, and that man was well-born among those of the east. And his cattle consisted of seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred she-asses in the pastures, and a very great household, and he had a great husbandry on the earth; and that man was [most] noble of the [men] of the east.

Job 1:11 (Tanakh)

 Job 1:11 (KJV)

Job 1:11 (NET)
But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. But extend your hand and strike everything he has, and he will no doubt curse you to your face!”

Job 1:11 (Septuagint BLB)

Job 1:11 (Septuagint Elpenor)
ἀλλὰ ἀπόστειλον τὴν χεῗρά σου καὶ ἅψαι πάντων ὧν ἔχει εἰ μὴν εἰς πρόσωπόν σε εὐλογήσει ἀλλὰ ἀπόστειλον τὴν χεῖρά σου καὶ ἅψαι πάντων, ὧν ἔχει· ἦ μὴν εἰς πρόσωπόν σε εὐλογήσει

Job 1:11 (NETS)

Job 1:11 (English Elpenor)
But stretch out your hand, and touch all that he has; surely he will bless you to your face!” But put forth thine hand, and touch all that he has: verily he will bless thee to [thy] face.

Job 1:12 (Tanakh)

 Job 1:12 (KJV)

Job 1:12 (NET)
And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand.  So Satan went forth from the presence of the LORD. And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD. So the Lord said to Satan, “All right then, everything he has is in your power.  Only do not extend your hand against the man himself!”  So Satan went out from the presence of the Lord.

Job 1:12 (Septuagint BLB)

Job 1:12 (Septuagint Elpenor)
τότε εἶπεν ὁ κύριος τῷ διαβόλῳ ἰδοὺ πάντα ὅσα ἔστιν αὐτῷ δίδωμι ἐν τῇ χειρί σου ἀλλὰ αὐτοῦ μὴ ἅψῃ καὶ ἐξῆλθεν ὁ διάβολος παρὰ τοῦ κυρίου τότε εἶπεν ὁ Κύριος τῷ διαβόλῳ· ἰδοὺ πάντα, ὅσα ἐστὶν αὐτῷ, δίδωμι ἐν τῇ χειρί σου, ἀλλ᾿ αὐτοῦ μὴ ἅψῃ. καὶ ἐξῆλθεν ὁ διάβολος ἀπὸ προσώπου Κυρίου

Job 1:12 (NETS)

Job 1:12 (English Elpenor)
Then the Lord said to the slanderer, “Look, all that he has I am giving into your power, but do not touch him.”  So the slanderer went out from the Lord. Then the Lord said to the devil, Behold, I give into thine hand all that he has, but touch not himself.  So the devil went out from the presence of the Lord.

Matthew 10:8 (NET)

Matthew 10:8 (KJV)
Heal the sick, raise the dead, cleanse lepers, cast out demons. Freely you received, freely give. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε· δωρεὰν ἐλάβετε, δωρεὰν δότε ασθενουντας θεραπευετε λεπρους καθαριζετε νεκρους εγειρετε δαιμονια εκβαλλετε δωρεαν ελαβετε δωρεαν δοτε ασθενουντας θεραπευετε λεπρους καθαριζετε δαιμονια εκβαλλετε δωρεαν ελαβετε δωρεαν δοτε

[1] Johann Cook, “The Profile and some Theological Aspects of the Old Greek of Job – Resurrection and Life after Death as Points in Case,” OTE 24/2 (2011), p. 327

[2] The NET parallel Greek text and NA28 had νεκροὺς ἐγείρετε here.  The Stephanus Textus Receptus had it following cleanse lepers (KJV: cleanse the lepers).  The Byzantine Majority Text did not have it at all.

[3] Matthew 10:7, 8 (NET)

[4] Hebrews 11:6 (NET)

[5] Philippians 4:19 (NET) Table

[6] Romans 8:31, 32 (NET)

[7] John 8:44b (NET) Table

[8] Isaiah 46:10a (NET) Table

[9] 1 Corinthians 13:4a (NET)

The Lost Son of Perdition, Part 5

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Then Satan entered Judas, the one called Iscariot, who was one of the twelve.[1]  And after Judas took the piece of bread, Satan entered into him. Jesus said to him, “What you are about to do, do quickly.”[2]

Jesus’ command here—do quickly (ποίησον τάχιον)—fills me with awe as I consider the responsibility of authority.  Was He speaking to Judas?  Was He speaking to Satan?  It’s difficult to say that He was speaking to both: ποίησον is singular.  But was He speaking to Satan/Judas, a unitary singular, at that moment?

It leads me to Paul’s letter to the Ephesians (Ephesians 3:7-12 NET):

I became[3] a servant of this gospel according to the gift of God’s grace that was given[4] to me by the exercise of his power.  To me—less than the least of all the[5] saints—this grace was given, to proclaim to[6] the Gentiles the[7] unfathomable riches[8] of Christ and to enlighten everyone about God’s secret plan[9]—the mystery that has been hidden for ages in God who has created all things.[10]  The purpose of this enlightenment is that through the church the multifaceted wisdom of God should now be disclosed to the rulers and the authorities in the heavenly realms.  This was according to the eternal purpose that he accomplished in Christ[11] Jesus our Lord, in whom we have boldness and confident access[12] to God by way of Christ’s faithfulness.

I’m assuming that the rulers (ἀρχαῖς, a form of ἀρχή) and the authorities (ἐξουσίαις, a form of ἐξουσία) in the heavenly realms here are identical to those Paul mentioned later in the same letter (Ephesians 6:10-12 NET):

Finally,[13] be strengthened in the Lord and in the strength of his power.  Clothe yourselves with the full armor of God, so that you will be able to stand against the schemes of the devil.  For our struggle is not against flesh and blood, but against the rulers (ἀρχάς, another form of ἀρχή), against the powers (ἐξουσίας, another form of ἐξουσία), against the world rulers of this darkness,[14] against the spiritual forces of evil in the heavens.

These are the rulers and the authorities in the heavenly realms to whom the multifaceted wisdom of God should now be disclosed through the church (διὰ τῆς ἐκκλησίας).  I want to be careful to think in terms of the ἐκκλησία, those called by God to faith in Christ, since churches include both the ἐκκλησία and those still dominated by the rulers (ἀρχάς), the powers (ἐξουσίας), the spiritual forces of evil in the heavens.  While this is a constant source of perplexity and disappointment to us, I think Satan probably knows at any given moment those who are his and those who are not.

I’m assuming also that this disclosure to the rulers and the authorities in the heavenly realms has more to do with our actions prompted by faith than our words.  Perhaps, it has even more to do with God’s actions toward and through us than our actions per se.  And if that’s true I may be straining gnats to distinguish between the ἐκκλησία and churches.  God’s acts through us to those among us who are Satan’s own could be as much a part of this disclosure (Matthew 5:43-48) as anything else I might be imagining.

This brings me to God’s love for Satan revealed in the book of Job.

Masoretic Text

 Septuagint
Job 1:1 (Tanakh/KJV) Table Job 1:1 (NET) Job 1:1 (NETS)

Job 1:1 (Elpenor English)
There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil. There was a man in the land of Uz whose name was Job.  And that man was blameless and upright, one who feared God and turned away from evil. There was a certain man in the land of Ausitis, whose name was Iob, and that man was genuine, blameless, righteous, religious, staying away from every evil thing. There was a certain man in the land of Ausis, whose name [was] Job; and that man was true, blameless, righteous, [and] godly, abstaining from everything evil.

The first time I read the book of Job I didn’t think of it as God’s love for Satan, or, frankly, his love for anyone.  It struck me as a strange tale, actually a strange drama of unseen forces, choices and actions that might impact my life and peace of mind.  At first, I didn’t believe that God is love.[15]  Now I want to remember that fact as I consider the beginning of Job.

Masoretic Text

 Septuagint
Job 1:6 (Tanakh/KJV) Job 1:6 (NET) Job 1:6 (NETS)

Job 1:6 (Elpenor English)
Now there was a day when the sons of God came to present themselves before the LORD, and Satan (הַשָּׂטָ֖ן) came also among them. Now the day came when the sons of God came to present themselves before the Lord—and Satan (śāṭān, השׁטן) also arrived among them. And when the set day came, then, look, the angels of God came to present themselves before the Lord, and the slanderer (διάβολος) came with them. And it came to pass on a day, that behold, the angels of God came to stand before the Lord, and the devil (διάβολος) came with them.

The Greek transliterations of הַשָּׂטָ֖ן (śāṭān) used in the New Testanment—σατανᾶς, σατανᾶ and σατανᾶν—do not occur in the Septuagint: σατανᾶς, σατανᾶ and σατανᾶν.  The Greek word σαταν occurs in the Stephanus Textus Receptus and Byzantine Majority Text versions of 2 Corinthians 12:7, along with 1 Kings (3 Reigns, 3 Kings) 11:14 in the Septuagint.  Here is 2 Corinthians 12:7 quoted from the KJV:

And lest I should be exalted above measure through the abundance of the revelations,[16] there was given to me a thorn in the flesh, the messenger of Satan[17] (Σατᾶν) to buffet me, lest I should be exalted above measure.

A table of 1 Kings 11:14 follows:

Masoretic Text

 Septuagint
1 Kings 11:14 (Tanakh/KJV) 1 Kings 11:14 (NET) 3 Reigns 11:14 (NETS)

3 Kings 11:14 (Elpenor English)
And the LORD stirred up an adversary (שָׂטָן֙) unto Solomon, Hadad the Edomite: he was of the king’s seed in Edom. The Lord brought against Solomon an enemy (śāṭān, שׁטן), Hadad the Edomite, a descendant of the Edomite king. And the Lord raised up a satan (σαταν) against Salomon, Hader the Idumean and Hesrom son of Eliadae who was in Raemmath, Hadrazar, king of Souba, his master, and men were gathered around him, and he was leader of a band, and he first captured Damasek, and they were a satan (σαταν) to Israel all the days of Salomon.  And Hader the Idumean was of the seed of the kingdom in Idumea. And the Lord raised up and [sic] enemy (σατὰν) to Solomon, Ader the Idumaean, and Esrom son of Eliadae who [dwelt] in Raama, [and] Adadezer king of Suba his master; (and men gathered to him, and he was head of the conspiracy, and he seized on Damasec,) and they were adversaries (σατὰν) to Israel all the days of Solomon: and Ader the Idumaean [was] of the seed royal in Idumaea.

The Greek translation διάβολος in Job 1:6 doesn’t cause me to question the originality of הַשָּׂטָ֖ן (śāṭān) in the Masoretic text.  A verse near the end of the New Testament ties both of these words together (Revelation 12:9 NET):

So that huge dragon—the ancient serpent, the one called the devil (Διάβολος) and Satan[18] (Σατανᾶς), who deceives the whole world—was thrown down to the earth, and his angels along with him.

I was familiar with Revelation when I first read Job.  And I was familiar with the ancient serpent (ὁ ὄφις ὁ ἀρχαῖος) from the story in Genesis.

Masoretic Text

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

Genesis 3:1 (Elpenor English)
Now the serpent was more subtle than any beast of the field which HaShem G-d had made.  And he said unto the woman: ‘Yea, hath G-d said: Ye shall not eat of any tree of the garden?’ Now the serpent was shrewder than any of the wild animals that the Lord God had made.  He said to the woman, “Is it really true that God said, ‘You must not eat from any tree of the orchard’?” Now the snake (ὄφις) was the most sagacious of all the wild animals that were upon the earth, which the Lord God had made.  And the snake (ὄφις) said to the woman, “Why is it that God said, ‘You shall not eat from any tree that is in the orchard’?” NOW the serpent (ὄφις) was the most crafty of all the brutes on the earth, which the Lord God made, and the serpent (ὄφις) said to the woman, Wherefore has God said, Eat not of every tree of the garden?

I assume that before the fall most if not all of the animals Adam and Eve had anything to do with had the ability to speak.  Genesis 3:2 does not read:

And the woman fled in terror, saying, “Help, help, a talking snake!”

On the contrary, Eve doesn’t comment on the serpent’s ability to speak at all.  She proceeds as if it is perfectly natural for one in dominion over the animals to be questioned by, and to teach, them about the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים).  So when I first read Job, the Lord (Yᵊhōvâ, יהוה) seemed a little too chummy for my taste with Satan (השׁטן), the ancient serpent who had deceived her.

Masoretic Text

 Septuagint
Job 1:7 (Tanakh/KJV) Job 1:7 (NET) Job 1:7 (NETS)

Job 1:7 (Elpenor English)
And the LORD said unto Satan (הַשָּׂטָ֖ן), Whence comest thou?  Then Satan (הַשָּׂטָ֚ן) answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. The Lord said to Satan (śāṭān, השׁטן), “Where have you come from?”  And 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 (διαβόλῳ), “Where have you come from?”  And the slanderer (διάβολος) answered the Lord, “I have come after going round the earth and walking about what is under heaven.” And the Lord said to the devil (διαβόλῳ), Whence art thou come?  And the devil (διάβολος) answered the Lord, and said, I am come from compassing the earth, and walking up and down in the world.

But if I believe that God is love, I recall that love is not easily angered or resentful.[19]  The Greek words translated easily angered were οὐ παροξύνεται (a form of παροξύνω).  The Greek words translated resentful were οὐ λογίζεται τὸ κακόν (literally: “not counting the evil”).  Another translation reads: love keeps no record of wrongs.[20]  Here λογίζεται (a form of λογίζομαι) was translated keeps no record.  Another form of λογίζομαι was translated not counting in 2 Corinthians 5:19 (NET):

In other words, in Christ God was reconciling the world to himself, not counting (μὴ λογιζόμενος, another form of λογίζομαι) people’s trespasses against them, and he has given us the message of reconciliation.

I’ll continue with the next verse in Job:

Masoretic Text

 Septuagint
Job 1:8 (Tanakh/KJV) Job 1:8 (NET) Job 1:8 (NETS)

Job 1:8 (Elpenor English)
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? So the Lord said to Satan, “Have you considered my servant Job?  There is no one like him on the earth, a blameless and upright man, one who fears God and turns away from evil.” And the Lord said to him, “Did you give thought to your disposition against my servant Iob—because there is no one of those on the earth like him, a man who is blameless, genuine, religious, staying away from every evil thing?” And the Lord said to him, Hast thou diligently considered my servant Job, that there is none like him on the earth, a man blameless, true, godly, abstaining from everything evil?

When I first read this I heard the Lord (Yᵊhōvâ, יהוה) bragging to Satan about Job.  Considering what happened next, I was led to Ecclesiastes (Ecclesiastes 7:16-18 NIV).

Do not be overrighteous, neither be overwise—why destroy yourself?  Do not be overwicked, and do not be a fool—why die before your time?  It is good to grasp the one and not let go of the other.  Whoever fears God will avoid all extremes.

I sensed the growing hunger and thirst for righteousness within me.  My misunderstanding of God in the book of Job, my natural instinct to seek out ballast and the philosophical bent of my mind made this little bit of Aristotelian sagacity quite compelling.  I even quoted it to my second wife.

Everything turned out fine for me.  I lead a ridiculously blessed life that seems completely undeserved.  It didn’t turn out so well for my family, and so I am repenting of practicing this particular mean between the extremes.  Whatever Solomon meant it is no excuse to quench the Holy Spirit.  By the grace of God I will do my best now to follow wherever his hunger and thirst for righteousness leads.

And believing that God is love, I no longer hear Him bragging to Satan: Love is not glad about injustice, but rejoices in the truth.[21]  [Y]our word is truth,[22] Jesus prayed to his Father.  I’ll continue with this in another essay.

Tables comparing Job 1:6; 1 Kings 11:14; Genesis 3:1; Job 1:7; 1:8; Ecclesiastes 7:16; 7:17 and 7:18 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 1:6; 1 Kings (3 Reigns, 3 Kings) 11:14; Genesis 3:1; Job 1:7; 1:8; Ecclesiastes 7:16; 7:17 and 7:18 in the Septuagint (BLB and Elpenor), and tables comparing Ephesians 3:7-9; 3:11, 12; 6:10; 6:12; 2 Corinthians 12:7 and Revelation 12:9 in the NET and KJV follow.

Job 1:6 (Tanakh)

 Job 1:6 (KJV)

Job 1:6 (NET)
Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. Now the day came when the sons of God came to present themselves before the Lord—and Satan also arrived among them.

Job 1:6 (Septuagint BLB)

Job 1:6 (Septuagint Elpenor)
καὶ ὡς ἐγένετο ἡ ἡμέρα αὕτη καὶ ἰδοὺ ἦλθον οἱ ἄγγελοι τοῦ θεοῦ παραστῆναι ἐνώπιον τοῦ κυρίου καὶ ὁ διάβολος ἦλθεν μετ᾽ αὐτῶν Καὶ ἐγένετο ὡς ἡ ἡμέρα αὕτη, καὶ ἰδοὺ ἦλθον οἱ ἄγγελοι τοῦ Θεοῦ παραστῆναι ἐνώπιον τοῦ Κυρίου, καὶ ὁ διάβολος ἦλθε μετ᾿ αὐτῶν

Job 1:6 (NETS)

Job 1:6 (English Elpenor)
And when the set day came, then, look, the angels of God came to present themselves before the Lord, and the slanderer came with them. And it came to pass on a day, that behold, the angels of God came to stand before the Lord, and the devil came with them.

1 Kings 11:14 (Tanakh)

 1 Kings 11:14 (KJV)

1 Kings 11:14 (NET)
And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king’s seed in Edom. And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king’s seed in Edom. The Lord brought against Solomon an enemy, Hadad the Edomite, a descendant of the Edomite king.

1 Kings 11:14 (Septuagint BLB)

3 Kings 11:14 (Septuagint Elpenor)
καὶ ἤγειρεν κύριος σαταν τῷ Σαλωμων τὸν Αδερ τὸν Ιδουμαῗον καὶ τὸν Εσρωμ υἱὸν Ελιαδαε τὸν ἐν Ραεμμαθ Αδραζαρ βασιλέα Σουβα κύριον αὐτοῦ καὶ συνηθροίσθησαν ἐπ᾽ αὐτὸν ἄνδρες καὶ ἦν ἄρχων συστρέμματος καὶ προκατελάβετο τὴν Δαμασεκ καὶ ἦσαν σαταν τῷ Ισραηλ πάσας τὰς ἡμέρας Σαλωμων καὶ Αδερ ὁ Ιδουμαῗος ἐκ τοῦ σπέρματος τῆς βασιλείας ἐν Ιδουμαίᾳ Καὶ ἤγειρε Κύριος σατὰν τῷ Σαλωμὼν τὸν ῎Αδερ τὸν ᾿Ιδουμαῖον καὶ τὸν ᾿Εσρὼμ υἱὸν ᾿Ελιαδαέ, τὸν ἐν Ῥαεμμὰθ ᾿Αδραζὰρ βασιλέα Σουβὰ κύριον αὐτοῦ· καὶ συνηθροίσθησαν ἐπ᾿ αὐτὸν ἄνδρες, καὶ ἦν ἄρχων συστρέμματος καὶ προκατελάβετο τὴν Δαμασέκ· καὶ ἦσαν σατὰν τῷ ᾿Ισραὴλ πάσας τὰς ἡμέρας Σαλωμών. καὶ ῎Αδερ ὁ ᾿Ιδουμαῖος ἐκ τοῦ σπέρματος τῆς βασιλείας ἐν ᾿Ιδουμαίᾳ

3 Reigns 11:14 (NETS)

3 Kings 11:14 (English Elpenor)
And the Lord raised up a satan against Salomon, Hader the Idumean and Hesrom son of Eliadae who was in Raemmath, Hadrazar, king of Souba, his master, and men were gathered around him, and he was leader of a band, and he first captured Damasek, and they were a satan to Israel all the days of Salomon.  And Hader the Idumean was of the seed of the kingdom in Idumea. And the Lord raised up and enemy to Solomon, Ader the Idumaean, and Esrom son of Eliadae who [dwelt] in Raama, [and] Adadezer king of Suba his master; (and men gathered to him, and he was head of the conspiracy, and he seized on Damasec,) and they were adversaries to Israel all the days of Solomon: and Ader the Idumaean [was] of the seed royal in Idumaea.

Genesis 3:1 (Tanakh)

 Genesis 3:1 (KJV)

Genesis 3:1 (NET)
Now the serpent was more subtle than any beast of the field which HaShem G-d had made.  And he said unto the woman: ‘Yea, hath G-d said: Ye shall not eat of any tree of the garden?’ Now the serpent was more subtil than any beast of the field which the LORD God had made.  And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? Now the serpent was shrewder than any of the wild animals that the Lord God had made.  He said to the woman, “Is it really true that God said, ‘You must not eat from any tree of the orchard’?”

Genesis 3:1 (Septuagint BLB)

Genesis 3:1 (Septuagint Elpenor)
ὁ δὲ ὄφις ἦν φρονιμώτατος πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς ὧν ἐποίησεν κύριος ὁ θεός καὶ εἶπεν ὁ ὄφις τῇ γυναικί τί ὅτι εἶπεν ὁ θεός οὐ μὴ φάγητε ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ Ο δὲ ὄφις ἦν φρονιμώτατος πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς, ὧν ἐποίησε Κύριος ὁ Θεός. καὶ εἶπεν ὁ ὄφις τῇ γυναικί· τί ὅτι εἶπεν ὁ Θεός, οὐ μὴ φάγητε ἀπὸ παντὸς ξύλου τοῦ παραδείσου

Genesis 3:1 (NETS)

Genesis 3:1 (English Elpenor)
Now the snake was the most sagacious of all the wild animals that were upon the earth, which the Lord God had made.  And the snake said to the woman, “Why is it that God said, ‘You shall not eat from any tree that is in the orchard’?” NOW the serpent was the most crafty of all the brutes on the earth, which the Lord God made, and the serpent said to the woman, Wherefore has God said, Eat not of every tree of the garden?

Job 1:7 (Tanakh)

 Job 1:7 (KJV)

Job 1:7 (NET)
And the LORD said unto Satan, Whence comest thou?  Then 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, Whence comest thou?  Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. The Lord said to Satan, “Where have you come from?”  And Satan answered the Lord, “From roving about on the earth, and from walking back and forth across it.”

Job 1:7 (Septuagint BLB)

Job 1:7 (Septuagint Elpenor)
καὶ εἶπεν ὁ κύριος τῷ διαβόλῳ πόθεν παραγέγονας καὶ ἀποκριθεὶς ὁ διάβολος τῷ κυρίῳ εἶπεν περιελθὼν τὴν γῆν καὶ ἐμπεριπατήσας τὴν ὑπ᾽ οὐρανὸν πάρειμι καὶ εἶπεν ὁ Κύριος τῷ διαβόλῳ· πόθεν παραγέγονας; καὶ ἀποκριθεὶς ὁ διάβολος τῷ Κυρίῳ εἶπε· περιελθὼν τὴν γῆν καὶ ἐμπεριπατήσας τὴν ὑπ᾿ οὐρανὸν πάρειμι

Job 1:7 (NETS)

Job 1:7 (English Elpenor)
And the Lord said to the slanderer, “Where have you come from?”  And the slanderer answered the Lord, “I have come after going round the earth and walking about what is under heaven.” And the Lord said to the devil, Whence art thou come?  And the devil answered the Lord, and said, I am come from compassing the earth, and walking up and down in the world.

Job 1:8 (Tanakh)

 Job 1:8 (KJV)

Job 1:8 (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 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? So the Lord said to Satan, “Have you considered my servant Job?  There is no one like him on the earth, a blameless and upright man, one who fears God and turns away from evil.”

Job 1:8 (Septuagint BLB)

Job 1:8 (Septuagint Elpenor)
καὶ εἶπεν αὐτῷ ὁ κύριος προσέσχες τῇ διανοίᾳ σου κατὰ τοῦ παιδός μου Ιωβ ὅτι οὐκ ἔστιν κατ᾽ αὐτὸν τῶν ἐπὶ τῆς γῆς ἄνθρωπος ἄμεμπτος ἀληθινός θεοσεβής ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος καὶ εἶπεν αὐτῷ ὁ Κύριος· προσέσχες τῇ διανοίᾳ σου κατὰ τοῦ παιδός μου ᾿Ιώβ, ὅτι οὐκ ἔστι κατ᾿ αὐτὸν ἐπὶ τῆς γῆς, ἄνθρωπος ἄμεμπτος, ἀληθινός, θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος

Job 1:8 (NETS)

Job 1:8 (English Elpenor)
And the Lord said to him, “Did you give thought to your disposition against my servant Iob—because there is no one of those on the earth like him, a man who is blameless, genuine, religious, staying away from every evil thing?” And the Lord said to him, Hast thou diligently considered my servant Job, that there is none like him on the earth, a man blameless, true, godly, abstaining from everything evil?

Ecclesiastes 7:16 (Tanakh)

 Ecclesiastes 7:16 (KJV)

Ecclesiastes 7:16 (NET)
Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself? Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself? So do not be excessively righteous or excessively wise; otherwise you might be disappointed.

Ecclesiastes 7:16 (Septuagint BLB)

Ecclesiastes 7:16 (Septuagint Elpenor)
μὴ γίνου δίκαιος πολὺ καὶ μὴ σοφίζου περισσά μήποτε ἐκπλαγῇς μὴ γίνου δίκαιος πολύ, μηδὲ σοφίζου περισσά, μήποτε ἐκπλαγῇς

Ecclesiastes 7:16 (NETS)

Ecclesiastes 7:16 (English Elpenor)
Do not be very righteous, and do not be excessively wise, lest you be horrified. Be not very just; neither be very wise: lest thou be confounded.

Ecclesiastes 7:17 (Tanakh)

 Ecclesiastes 7:17 (KJV)

Ecclesiastes 7:17 (NET)
Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time? Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time? Do not be excessively wicked and do not be a fool; otherwise you might die before your time.

Ecclesiastes 7:17 (Septuagint BLB)

Ecclesiastes 7:17 (Septuagint Elpenor)
μὴ ἀσεβήσῃς πολὺ καὶ μὴ γίνου σκληρός ἵνα μὴ ἀποθάνῃς ἐν οὐ καιρῷ σου μὴ ἀσεβήσῃς πολὺ καὶ μὴ γίνου σκληρός, ἵνα μὴ ἀποθάνῃς ἐν οὐ καιρῷ σου

Ecclesiastes 7:17 (NETS)

Ecclesiastes 7:17 (English Elpenor)
Do not be very ungodly, and do not become hard so that you should not die when it is not your time. Be not very wicked; and be not stubborn: lest thou shouldest die before thy time.

Ecclesiastes 7:18 (Tanakh)

 Ecclesiastes 7:18 (KJV)

Ecclesiastes 7:18 (NET)
It is good that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all. It is good that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all. It is best to take hold of one warning without letting go of the other warning; for the one who fears God will follow both warnings.

Ecclesiastes 7:18 (Septuagint BLB)

Ecclesiastes 7:18 (Septuagint Elpenor)
ἀγαθὸν τὸ ἀντέχεσθαί σε ἐν τούτῳ καί γε ἀπὸ τούτου μὴ ἀνῇς τὴν χεῗρά σου ὅτι φοβούμενος τὸν θεὸν ἐξελεύσεται τὰ πάντα ἀγαθὸν τὸ ἀντέχεσθαί σε ἐν τούτῳ, καί γε ἀπὸ τούτου μὴ μιάνῃς τὴν χεῖρά σου, ὅτι φοβουμένοις τὸν Θεὸν ἐξελεύσεται τὰ πάντα

Ecclesiastes 7:18 (NETS)

Ecclesiastes 7:18 (English Elpenor)
It is good that you hold on to the one; indeed, do not let your hand go from the other, for the one who fears God will go forth in all things. It is well for thee to hold fast by this; also by this defile not thine hand: for to them that fear God all things shall come forth [well].

Epehesians 3:7-9 (NET)

Epehesians 3:7-9 (KJV)
I became a servant of this gospel according to the gift of God’s grace that was given to me by the exercise of his power. Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὗ ἐγενήθην διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ ου εγενομην διακονος κατα την δωρεαν της χαριτος του θεου την δοθεισαν μοι κατα την ενεργειαν της δυναμεως αυτου ου εγενομην διακονος κατα την δωρεαν της χαριτος του θεου την δοθεισαν μοι κατα την ενεργειαν της δυναμεως αυτου
To me—less than the least of all the saints—this grace was given, to proclaim to the Gentiles the unfathomable riches of Christ Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη, τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸ ἀνεξιχνίαστον πλοῦτος τοῦ Χριστοῦ εμοι τω ελαχιστοτερω παντων των αγιων εδοθη η χαρις αυτη εν τοις εθνεσιν ευαγγελισασθαι τον ανεξιχνιαστον πλουτον του χριστου εμοι τω ελαχιστοτερω παντων αγιων εδοθη η χαρις αυτη εν τοις εθνεσιν ευαγγελισασθαι τον ανεξιχνιαστον πλουτον του χριστου
and to enlighten everyone about God’s secret plan—the mystery that has been hidden for ages in God who has created all things. And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ φωτίσαι [πάντας] τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι και φωτισαι παντας τις η κοινωνια του μυστηριου του αποκεκρυμμενου απο των αιωνων εν τω θεω τω τα παντα κτισαντι δια ιησου χριστου και φωτισαι παντας τις η οικονομια του μυστηριου του αποκεκρυμμενου απο των αιωνων εν τω θεω τω τα παντα κτισαντι δια ιησου χριστου

Ephesians 3:11, 12 (NET)

Ephesians 3:11, 12 (KJV)
This was according to the eternal purpose that he accomplished in Christ Jesus our Lord, According to the eternal purpose which he purposed in Christ Jesus our Lord:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
κατὰ πρόθεσιν τῶν αἰώνων ἣν ἐποίησεν ἐν τῷ Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν κατα προθεσιν των αιωνων ην εποιησεν εν χριστω ιησου τω κυριω ημων κατα προθεσιν των αιωνων ην εποιησεν εν χριστω ιησου τω κυριω ημων
in whom we have boldness and confident access to God by way of Christ’s faithfulness. In whom we have boldness and access with confidence by the faith of him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐν ᾧ ἔχομεν τὴν παρρησίαν καὶ προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ εν ω εχομεν την παρρησιαν και την προσαγωγην εν πεποιθησει δια της πιστεως αυτου εν ω εχομεν την παρρησιαν και την προσαγωγην εν πεποιθησει δια της πιστεως αυτου
Ephesians 6:10 (NET)

Ephesians 6:10 (KJV)
Finally, be strengthened in the Lord and in the strength of his power. Finally, my brethren, be strong in the Lord, and in the power of his might.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τοῦ λοιποῦ, ἐνδυναμοῦσθε ἐν κυρίῳ καὶ ἐν τῷ κράτει τῆς ἰσχύος αὐτοῦ το λοιπον αδελφοι μου ενδυναμουσθε εν κυριω και εν τω κρατει της ισχυος αυτου το λοιπον αδελφοι μου ενδυναμουσθε εν κυριω και εν τω κρατει της ισχυος αυτου

Ephesians 6:12 (NET)

Ephesians 6:12 (KJV)
For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world rulers of this darkness, against the spiritual forces of evil in the heavens. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις οτι ουκ εστιν ημιν η παλη προς αιμα και σαρκα αλλα προς τας αρχας προς τας εξουσιας προς τους κοσμοκρατορας του σκοτους του αιωνος τουτου προς τα πνευματικα της πονηριας εν τοις επουρανιοις οτι ουκ εστιν ημιν η παλη προς αιμα και σαρκα αλλα προς τας αρχας προς τας εξουσιας προς τους κοσμοκρατορας του σκοτους του αιωνος τουτου προς τα πνευματικα της πονηριας εν τοις επουρανιοις

2 Corinthians 12:7 (NET)

2 Corinthians 12:7 (KJV)
even because of the extraordinary character of the revelations.  Therefore, so that I would not become arrogant, a thorn in the flesh was given to me, a messenger of Satan to trouble me—so that I would not become arrogant. And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ τῇ ὑπερβολῇ τῶν ἀποκαλύψεων. διὸ ἵνα μὴ ὑπεραίρωμαι, ἐδόθη μοι σκόλοψ τῇ σαρκί, ἄγγελος σατανᾶ, ἵνα με κολαφίζῃ, ἵνα μὴ ὑπεραίρωμαι και τη υπερβολη των αποκαλυψεων ινα μη υπεραιρωμαι εδοθη μοι σκολοψ τη σαρκι αγγελος σαταν ινα με κολαφιζη ινα μη υπεραιρωμαι και τη υπερβολη των αποκαλυψεων ινα μη υπεραιρωμαι εδοθη μοι σκολοψ τη σαρκι αγγελος σαταν ινα με κολαφιζη ινα μη υπεραιρωμαι

Revelation 12:9 (NET)

Revelation 12:9 (KJV)
So that huge dragon—the ancient serpent, the one called the devil and Satan, who deceives the whole world—was thrown down to the earth, and his angels along with him. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἐβλήθη ὁ δράκων ὁ μέγας, ὁ ὄφις ὁ ἀρχαῖος, ὁ καλούμενος Διάβολος καὶ ὁ Σατανᾶς, ὁ πλανῶν τὴν οἰκουμένην ὅλην, ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετ᾿ αὐτοῦ ἐβλήθησαν και εβληθη ο δρακων ο μεγας ο οφις ο αρχαιος ο καλουμενος διαβολος και ο σατανας ο πλανων την οικουμενην ολην εβληθη εις την γην και οι αγγελοι αυτου μετ αυτου εβληθησαν και εβληθη ο δρακων ο μεγας ο οφις ο αρχαιος ο καλουμενος διαβολος και σατανας ο πλανων την οικουμενην ολην εβληθη εις την γην και οι αγγελοι αυτου μετ αυτου εβληθησαν

[1] Luke 22:3 (NET) Table

[2] John 13:27 (NET)

[3] The NET parallel Greek text and NA28 had ἐγενήθην here, where the Stephanus Textus Receptus and Byzantine Majority Text had εγενομην (KJV: I was made).

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

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

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

[7] The NET parallel Greek text and NA28 had the nominative/accusative neuter article τὸ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the accusative masculine article τον.

[8] The NET parallel Greek text and NA28 had the masculine/neuter noun πλοῦτος in the nominative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had the masculine noun πλουτον in the accusative case.

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

[10] The Stephanus Textus Receptus and Byzantine Majority Text had δια ιησου χριστου (KJV: by Jesus Christ) here.  The NET parallel Greek text and NA28 did not.

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

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

[13] The NET parallel Greek text and NA28 had Τοῦ λοιποῦ here in the genitive case, where the Stephanus Textus Receptus and Byzantine Majority Text had το λοιπον αδελφοι μου (KJV: Finally, my brethren).

[14] The Stephanus Textus Receptus and Byzantine Majority Text had του αιωνος (KJV: of this world) here.  The NET parallel Greek text and NA28 did not.

[15] 1 John 4:8, 16 (NET)

[16] The NET parallel Greek text and NA28 had διὸ (NET: Therefore) following revelations.  The Sephanus Textus Receptus and Byzantine Majority Text did not.

[17] The Sephanus Textus Receptus and Byzantine Majority Text had σαταν here, where the NET parallel Greek text and NA28 had σατανᾶ.

[18] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the article ὁ preceding Satan.  The Byzantine Majority Text did not.

[19] 1 Corinthians 13:5b (NET)

[20] 1 Corinthians 13:5b (NIV)

[21] 1 Corinthians 13:6 (NET)

[22] John 17:17b (NET) Table

Isaiah 53:10-12, Part 9

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

Masoretic Text

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

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

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

Masoretic Text

 Septuagint
Isaiah 1:16 (Tanakh/KJV) Isaiah 1:16 (NET) Isaiah 1:16 (NETS)

Isaiah 1:16 (Elpenor English)
Wash you, make you clean; put away (הָסִ֛ירוּ) the evil of your doings from before mine eyes; cease to do evil; Wash!  Cleanse yourselves!  Remove (sûr, הסירו) your sinful deeds from my sight.  Stop sinning. Wash yourselves; become clean; remove (ἀφέλετε) the evil deeds from your souls before my eyes; cease from your evil deeds; Wash you, be clean; remove (ἀφέλετε) your iniquities from your souls before mine eyes; cease from your iniquities;

What actually caught my attention here was the translation of מַֽעַלְלֵיכֶ֖ם (maʿălāl)—of your doings (Tanakh/KJV), deeds (NET)—in the Septuagint: ἀπὸ τῶν ψυχῶν ὑμῶν, from your souls (BLB/Elpenor).  It is unique enough to call the originality of מַֽעַלְלֵיכֶ֖ם into question in the Hebrew text from which the Septuagint was translated.  Most occurrences were translated with forms of ἐπιτήδευμα: ἐπιτηδεύματα, ἐπιτηδεύμασι(ν) and ἐπιτηδευμάτων [See Table below].

I’ll consider a few examples here, starting with the other two occurrences in Isaiah.

Masoretic Text

 Septuagint
Isaiah 3:8 (Tanakh/KJV) Isaiah 3:8 (NET) Isaiah 3:8 (NETS)

Isaiah 3:8, 9a (Elpenor English)
For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings (וּמַֽעַלְלֵיהֶם֙) are against the LORD, to provoke the eyes of his glory. Jerusalem certainly stumbles, Judah falls, for their words and their actions (maʿălāl, ומעלליהם) offend the Lord; they rebel against his royal authority. because Ierousalem has been abandoned and Judea has fallen and their tongues are joined with lawlessness (μετὰ ἀνομίας), being disobedient toward the things of the Lord; now therefore their glory has been brought low. For Jerusalem is ruined, and Judea has fallen, and their tongues [have spoken] with iniquity (μετὰ ἀνομίας), disobedient [as they are] towards the Lord. (9) Wherefore now their glory has been brought low,

The translation μετὰ ἀνομίας here lends some credence to the idea that ἀπὸ τῶν ψυχῶν ὑμῶν might actually be a translation of מַֽעַלְלֵיכֶ֖ם (maʿălāl).  The differences in the rest of the verse, however, inspire more doubt.  The next example clarifies how their tongues are joined with lawlessness (BLB) and [have spoken] with iniquity (Elpenor) in the Septuagint.

Masoretic Text

 Septuagint
Isaiah 3:10 (Tanakh/KJV) Isaiah 3:10 (NET) Isaiah 3:10 (NETS)

Isaiah 3:10 (Elpenor English)
Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings (מַֽעַלְלֵיהֶ֖ם). Tell the innocent it will go well with them, for they will be rewarded for what they have done (maʿălāl, מעלליהם). saying, “Let us bind the just, for he is a nuisance to us.”  Therefore they eat the fruit of their works (τῶν ἔργων αὐτῶν). saying against themselves, Let us bind the just, for he is burdensome to us: therefore shall they eat the fruits of their works (τῶν ἔργων αὐτῶν).

Let us bind the just, for he is a nuisance to us (NETS), for he is burdensome to us (Elpenor English), is hard not to hear as a prophetic foreshadowing of Saul (Acts 9:1, 2 NET):

Meanwhile Saul, still breathing out threats to murder the Lord’s disciples, went to the high priest and requested letters from him to the synagogues in Damascus, so that if he found any who belonged to the Way, either men or women, he could bring them as prisoners to Jerusalem.

When I come across texts so dramatically different I favor the rabbis who translated the Septuagint over the Masoretes who edited the Scriptures according to Jewish tradition:

The Masoretic text refers to the authoritative version of the Hebrew Bible used universally by Jews today. This version was codified around the ninth century by a group of Jewish scholars known as the Masoretes, whose name derives from the Hebrew word mesorah, meaning tradition…

In traditional Jewish thought, every single letter of the Torah is believed to be the direct word of God, so great care was taken by early copyists to preserve the text perfectly. Nevertheless, certain errors in transmission crept in over time, as evidenced by variations among several early texts of the Bible.

The establishment of the Masoretic text was therefore considered an enormous accomplishment by establishing an authoritative version of Jewish scripture. Today, making any changes to the text, regardless of how scholarly sound they might seem, would be considered sacrilegious.[2]

Here are three examples from Jeremiah where a phrase was added to the Masoretic text or deleted from the Septuagint.

Masoretic Text

 Septuagint
Jeremiah 21:12-14 (Tanakh/KJV) Jeremiah 21:12-14 (NET) Jeremiah 21:12-14 (NETS)

Jeremiah 21:12-14 (Elpenor English)
O house of David, thus saith the LORD; Execute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings (מַעַלְלֵיכֶֽם). O royal family descended from David.  The Lord says: ‘See to it that people each day are judged fairly.  Deliver those who have been robbed from those who oppress them.  Otherwise, my wrath will blaze out against you.  It will burn like a fire that cannot be put out because of the evil that you have done (maʿălāl, מעלליכם). O house of Dauid!  This is what the Lord says: Execute judgment in the morning, and guide from the hand of him that wrongs him anyone who has been seized in order that my wrath may not be kindled like fire and burn, and there will be no one to quench it. O house of David, thus saith the Lord; Judge judgment in the morning, and act rightly, and rescue the spoiled one from the hand of him that wrongs him, lest mine anger be kindled like fire, and it burn, and there be none to quench [it].
Behold, I am against thee, O inhabitant of the valley, and rock of the plain, saith the LORD; which say, Who shall come down against us? or who shall enter into our habitations? Listen, you who sit enthroned above the valley on a rocky plateau.  I am opposed to you,’ says the Lord.  ‘You boast, “No one can swoop down on us.  No one can penetrate into our places of refuge.” Behold, I am against you, the inhabitant of the valley of Sor, the plain, against those who say, “Who shall terrify us, or who shall enter into our dwelling place?” Behold, I am against thee that dwellest in the valley of Sor; in the plain country, [even against] them that say, Who shall alarm us? or who shall enter into our habitation?
But I will punish you according to the fruit of your doings (מַעַלְלֵיכֶ֖ם), saith the LORD: and I will kindle a fire in the forest thereof, and it shall devour all things round about it. But I will punish you as your deeds (maʿălāl, מעלליכם) deserve,’ says the Lord.  ‘I will set fire to your palace; it will burn up everything around it.’” I will kindle a fire in its forest, and it shall devour all that is round about it. And I will kindle a fire in the forest thereof, and it shall devour all things round about it.

While my general assumption is that editors are more likely to alter text than translators, I have no particular insight here.  It seems to me that lest my fury go out like fire, and burn that none can quench it was a threat regarding non-performance of righteousness rather than because of the evil of your doings, but I really don’t want to get into a cat fight over whether the “non-performance of righteousness” is evil.  The translators of the NET explained their take on verse 13 in a long note (30).  It certainly makes these three verses more lucid.  I’m not spending enough time here to comment on accuracy.

Masoretic Text

 Septuagint
Jeremiah 32:19 (Tanakh/KJV) Jeremiah 32:19 (NET) Jeremiah 39:19 (NETS)

Jeremiah 39:19 (Elpenor English)
Great in counsel, and mighty in work: for thine eyes are open upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings (מַֽעֲלָלָֽיו): You plan great things and you do mighty deeds. You see everything people do. You reward each of them for the way they live and for the things they do (maʿălāl, מעלליו). Lord of great counsel and powerful deeds, the great God Almighty, Lord of great name.  Your eyes are on the ways of the sons of men, to give each according to his way, the Lord of great counsel, and mighty in deeds, the great Almighty God, and Lord of great name: thine eyes are upon the ways of the children of men, to give to every one according to his way:

Here, too, I just highlighted the differences: what is missing or added to the Masoretic text or the Septuagint.  But it does lend weight to my consideration that the translation ἀπὸ τῶν ψυχῶν ὑμῶν (from your souls) was not a translation of מַֽעַלְלֵיכֶ֖ם (maʿălāl) in Isaiah 1:16, though it doesn’t get me any closer to imagining what the actual Hebrew word was.  I don’t want to leave a completely wrong impression, so an example where the ways and doings formula occurs in both the Masoretic text and Septuagint in Jeremiah follows:

Masoretic Text

 Septuagint
Jeremiah 4:18 (Tanakh/KJV) Jeremiah 4:18 (NET) Jeremiah 4:18 (NETS)

Jeremiah 4:18 (Elpenor English)
Thy way and thy doings (וּמַֽ֣עֲלָלַ֔יִךְ) have procured these things unto thee; this is thy wickedness, because it is bitter, because it reacheth unto thine heart. “The way you have lived and the things you have done (maʿălāl, ומעלליך) will bring this on you.  This is the punishment you deserve, and it will be painful indeed.  The pain will be so bad it will pierce your heart.” Your ways and your doings (τὰ ἐπιτηδεύματά σου) have done these things to you.  This is your wickedness, because it is bitter, because it reached your heart.” Thy ways and thy devices (τὰ ἐπιτηδεύματά σου) have brought these things upon thee; this is thy wickedness, for [it is] bitter, for it has reached to thy heart.

While I have appreciated the camaraderie of the NET’s fixation on punishment, this is another example of how that fixation can completely obfuscate the meaning of the text.  This is the punishment you deserve, and it will be painful indeed; [t]he pain will be so bad it will pierce your heart (NET), is significantly different from this is thy wickedness, because it is bitter, because it reacheth unto thine heart (Tanakh/KJV).  And the latter translation is echoed in both versions of the Septuagint.

I’ll turn again to consider another form of סוּר (sûr) translated with a form of ἀφαιρέω in Isaiah.

Masoretic Text

 Septuagint
Isaiah 3:1 (Tanakh/KJV) Isaiah 3:1 (NET) Isaiah 3:1 (NETS)

Isaiah 3:1 (Elpenor English)
For, behold, the Lord, the LORD of hosts, doth take away (מֵסִ֚יר) from Jerusalem and from Judah the stay and the staff, the whole stay of bread, and the whole stay of water. Look, the Sovereign Lord of Heaven’s Armies is about to remove (sûr, מסיר) from Jerusalem and Judah every source of security, including all the food and water, Behold now the Sovereign, the Lord Sabaoth will take away (ἀφελεῗ) from Judea and from Ierousalem a strong man and a strong woman, strength of bread and strength of water, Behold now, the Lord, the Lord of hosts, will take away (ἀφελεῖ) from Jerusalem and from Judea the mighty man and mighty woman, the strength of bread, and the strength of water,

A table comparing the English translation of the Masoretic text of Isaiah 1:16 and 3:1 to the English translation of the Septuagint of Isaiah 53:10, 11a (53:11a) follows.

Masoretic Text

 Septuagint
Isaiah 1:16b (Tanakh/KJV) Isaiah 3:1b (Tanakh/KJV) Isaiah 53:10d, 11a (NETS)

Isaiah 53:11a (Elpenor English)
put away (הָסִ֛ירוּ) the evil of your doings from before mine eyes the LORD of hosts, doth take away (מֵסִ֚יר) from Jerusalem and from Judah the stay and the staff and the Lord wishes to take away (ἀφελεῗν) from the pain of his soul the Lord also is pleased to take away (ἀφελεῖν) from the travail of his soul

Looking at this table I might be forgiven for assuming that ἀφελεῖν (a form of ἀφαιρέω) was the Greek translation of a form of סוּר (sûr) in Hebrew, rather than a translation of a form of יָד (yāḏ) as it appears today in the Masoretic text.  I’ll continue this consideration in another essay.

The table mentioned above listing all occurrences of forms of מַעֲלָל (maʿălāl) in the Masoretic text with their corresponding translations in the Septuagint follows:

Translations of forms of מַעֲלָל (maʿălāl) in the Septuagint
ἐπιτηδεύματα Deuteronomy 28:20; Judges 2:19; Jeremiah 4:18, 7:3,  7:5, 11:18, 18:11, 23:2; 35:15 (42:15); Ezekiel 36:31; Hosea 12:2 (12:3); Micah 2:7; Zechariah 1:6
ἐπιτηδεύμασι(ν) 1 Samuel (1 Kings) 25:3; Psalm 106:29 (105:29), 106:39 (105:39); Proverbs 20:11; Micah 3:4
ἐπιτηδευμάτων Nehemiah 9:35; Psalm 28:4 (27:4); Jeremiah 4:4, 17:10, 23:22, 25:5, 26:3 (33:3); Hosea 9:15; Micah 7:13; Zechariah 1:4
ἔργα Jeremiah 26:13 (33:13)
ἔργων Psalm 77:11 (76:12), 78:7 (77:7); Isaiah 3:10
ἀνομίας Isaiah 3:8
πραγμάτων Jeremiah 44:22 (51:22)
διαβούλια Hosea 4:9, 5:4, 7:2
N/A Jeremiah 21:12, 21:14, 32:19 (39:19)

Tables comparing Isaiah 1:16; 3:8; 3:10; Jeremiah 21:12; 21:13; 21:14; 32:19; 4:18 and Isaiah 3:1 in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 1:16; 3:8; 3:10; Jeremiah 21:12; 21:13; 21:14; 32:19 (39:19); 4:18 and Isaiah 3:1 in the Septuagint (BLB and Elpenor) follow.

Isaiah 1:16 (Tanakh)

 Isaiah 1:16 (KJV)

Isaiah 1:16 (NET)
Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; Wash!  Cleanse yourselves!  Remove your sinful deeds from my sight.  Stop sinning.

Isaiah 1:16 (Septuagint BLB)

Isaiah 1:16 (Septuagint Elpenor)
λούσασθε καθαροὶ γένεσθε ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν ἀπέναντι τῶν ὀφθαλμῶν μου παύσασθε ἀπὸ τῶν πονηριῶν ὑμῶν λούσασθε καὶ καθαροὶ γίνεσθε, ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν ἀπέναντι τῶν ὀφθαλμῶν μου, παύσασθε ἀπὸ τῶν πονηριῶν ὑμῶν

Isaiah 1:16 (NETS)

Isaiah 1:16 (English Elpenor)
Wash yourselves; become clean; remove the evil deeds from your souls before my eyes; cease from your evil deeds; Wash you, be clean; remove your iniquities from your souls before mine eyes; cease from your iniquities;
Isaiah 3:8 (Tanakh) Isaiah 3:8 (KJV)

Isaiah 3:8 (NET)
For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the LORD, to provoke the eyes of his glory. For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the LORD, to provoke the eyes of his glory. Jerusalem certainly stumbles, Judah falls, for their words and their actions offend the Lord; they rebel against his royal authority.

Isaiah 3:8 (Septuagint BLB)

Isaiah 3:8 (Septuagint Elpenor)
ὅτι ἀνεῗται Ιερουσαλημ καὶ ἡ Ιουδαία συμπέπτωκεν καὶ αἱ γλῶσσαι αὐτῶν μετὰ ἀνομίας τὰ πρὸς κύριον ἀπειθοῦντες διότι νῦν ἐταπεινώθη ἡ δόξα αὐτῶν ὅτι αἰνεῖται ῾Ιερουσαλήμ, καὶ ἡ ᾿Ιουδαία συμπέπτωκε, καὶ αἱ γλῶσσαι αὐτῶν μετὰ ἀνομίας, τὰ πρὸς Κύριον ἀπειθοῦντες· διότι νῦν ἐταπεινώθη ἡ δόξα αὐτῶν

Isaiah 3:8 (NETS)

Isaiah 3:8, 9a (English Elpenor)
because Ierousalem has been abandoned and Judea has fallen and their tongues are joined with lawlessness, being disobedient toward the things of the Lord; now therefore their glory has been brought low. For Jerusalem is ruined, and Judea has fallen, and their tongues [have spoken] with iniquity, disobedient [as they are] towards the Lord. (9) Wherefore now their glory has been brought low,

Isaiah 3:10 (Tanakh)

 Isaiah 3:10 (KJV)

Isaiah 3:10 (NET)
Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings. Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings. Tell the innocent it will go well with them, for they will be rewarded for what they have done.

Isaiah 3:10 (Septuagint BLB)

Isaiah 3:10 (Septuagint Elpenor)
εἰπόντες δήσωμεν τὸν δίκαιον ὅτι δύσχρηστος ἡμῗν ἐστιν τοίνυν τὰ γενήματα τῶν ἔργων αὐτῶν φάγονται εἰπόντες· δήσωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστι· τοίνυν τὰ γεννήματα τῶν ἔργων αὐτῶν φάγονται

Isaiah 3:10 (NETS)

Isaiah 3:10b (English Elpenor)
saying, “Let us bind the just, for he is a nuisance to us.”  Therefore they eat the fruit of their works. saying against themselves, Let us bind the just, for he is burdensome to us: therefore shall they eat the fruits of their works.

Jeremiah 21:12 (Tanakh)

 Jeremiah 21:12 (KJV)

Jeremiah 21:12 (NET)
O house of David, thus saith the LORD; Execute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings. O house of David, thus saith the LORD; Execute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings. O royal family descended from David.  The Lord says: ‘See to it that people each day are judged fairly.  Deliver those who have been robbed from those who oppress them.  Otherwise, my wrath will blaze out against you.  It will burn like a fire that cannot be put out because of the evil that you have done.

Jeremiah 21:12 (Septuagint BLB)

Jeremiah 21:12 (Septuagint Elpenor)
οἶκος Δαυιδ τάδε λέγει κύριος κρίνατε τὸ πρωὶ κρίμα καὶ κατευθύνατε καὶ ἐξέλεσθε διηρπασμένον ἐκ χειρὸς ἀδικοῦντος αὐτόν ὅπως μὴ ἀναφθῇ ὡς πῦρ ἡ ὀργή μου καὶ καυθήσεται καὶ οὐκ ἔσται ὁ σβέσων οἶκος Δαυίδ, τάδε λέγει Κύριος· κρίνατε πρωΐ κρίμα καὶ κατευθύνατε καὶ ἐξέλεσθε διηρπασμένον ἐκ χειρὸς ἀδικοῦντος αὐτόν, ὅπως μὴ ἀναφθῇ ὡς πῦρ ἡ ὀργή μου καὶ καυθήσεται, καὶ οὐκ ἔσται ὁ σβέσων

Jeremiah 21:12 (NETS)

Jeremiah 21:12 (English Elpenor)
O house of Dauid!  This is what the Lord says: Execute judgment in the morning, and guide from the hand of him that wrongs him anyone who has been seized in order that my wrath may not be kindled like fire and burn, and there will be no one to quench it. O house of David, thus saith the Lord; Judge judgment in the morning, and act rightly, and rescue the spoiled one from the hand of him that wrongs him, lest mine anger be kindled like fire, and it burn, and there be none to quench [it].

Jeremiah 21:13 (Tanakh)

 Jeremiah 21:13 (KJV)

Jeremiah 21:13 (NET)
Behold, I am against thee, O inhabitant of the valley, and rock of the plain, saith the LORD; which say, Who shall come down against us? or who shall enter into our habitations? Behold, I am against thee, O inhabitant of the valley, and rock of the plain, saith the LORD; which say, Who shall come down against us? or who shall enter into our habitations? Listen, you who sit enthroned above the valley on a rocky plateau.  I am opposed to you,’ says the Lord.  ‘You boast, “No one can swoop down on us.  No one can penetrate into our places of refuge.”

Jeremiah 21:13 (Septuagint BLB)

Jeremiah 21:13 (Septuagint Elpenor)
ἰδοὺ ἐγὼ πρὸς σὲ τὸν κατοικοῦντα τὴν κοιλάδα Σορ τὴν πεδινὴν τοὺς λέγοντας τίς πτοήσει ἡμᾶς ἢ τίς εἰσελεύσεται πρὸς τὸ κατοικητήριον ἡμῶν ἰδοὺ ἐγὼ πρός σε τὸν κατοικοῦντα τὴν κοιλάδα Σόρ, τὴν πεδεινήν, τοὺς λέγοντας· τίς πτοήσει ἡμᾶς; ἢ τίς εἰσελεύσεται πρὸς τὸ κατοικητήριον ἡμῶν

Jeremiah 21:13 (NETS)

Jeremiah 21:13 (English Elpenor)
Behold, I am against you, the inhabitant of the valley of Sor, the plain, against those who say, “Who shall terrify us, or who shall enter into our dwelling place?” Behold, I am against thee that dwellest in the valley of Sor; in the plain country, [even against] them that say, Who shall alarm us? or who shall enter into our habitation?

Jeremiah 21:14 (Tanakh)

 Jeremiah 21:14 (KJV)

Jeremiah 21:14 (NET)
But I will punish you according to the fruit of your doings, saith the LORD: and I will kindle a fire in the forest thereof, and it shall devour all things round about it. But I will punish you according to the fruit of your doings, saith the LORD: and I will kindle a fire in the forest thereof, and it shall devour all things round about it. But I will punish you as your deeds deserve,’ says the Lord.  ‘I will set fire to your palace; it will burn up everything around it.’”

Jeremiah 21:14 (Septuagint BLB)

Jeremiah 21:14 (Septuagint Elpenor)
καὶ ἀνάψω πῦρ ἐν τῷ δρυμῷ αὐτῆς καὶ ἔδεται πάντα τὰ κύκλῳ αὐτῆς καὶ ἀνάψω πῦρ ἐν τῷ δρυμῷ αὐτῆς, καὶ ἔδεται πάντα τὰ κύκλῳ αὐτῆς

Jeremiah 21:14 (NETS)

Jeremiah 21:14 (English Elpenor)
I will kindle a fire in its forest, and it shall devour all that is round about it. And I will kindle a fire in the forest thereof, and it shall devour all things round about it.

Jeremiah 32:19 (Tanakh)

 Jeremiah 32:19 (KJV)

Jeremiah 32:19 (NET)
Great in counsel, and mighty in work: for thine eyes are open upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings: Great in counsel, and mighty in work: for thine eyes are open upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings: You plan great things and you do mighty deeds. You see everything people do. You reward each of them for the way they live and for the things they do.

Jeremiah 32:19 (Septuagint BLB)

Jeremiah 39:19 (Septuagint Elpenor)
κύριος μεγάλης βουλῆς καὶ δυνατὸς τοῗς ἔργοις ὁ θεὸς ὁ μέγας ὁ παντοκράτωρ καὶ μεγαλώνυμος κύριος οἱ ὀφθαλμοί σου εἰς τὰς ὁδοὺς τῶν υἱῶν τῶν ἀνθρώπων δοῦναι ἑκάστῳ κατὰ τὴν ὁδὸν αὐτοῦ Κύριος μεγάλης βουλῆς καὶ δυνατὸς τοῖς ἔργοις, ὁ Θεὸς ὁ μέγας, ὁ παντοκράτωρ καὶ μεγαλώνυμος Κύριος· οἱ ὀφθαλμοί σου εἰς τὰς ὁδοὺς τῶν υἱῶν τῶν ἀνθρώπων δοῦναι ἑκάστῳ κατὰ τὴν ὁδὸν αὐτοῦ

Jeremiah 39:19 (NETS)

Jeremiah 39:19 (English Elpenor)
Lord of great counsel and powerful deeds, the great God Almighty, Lord of great name.  Your eyes are on the ways of the sons of men, to give each according to his way, the Lord of great counsel, and mighty in deeds, the great Almighty God, and Lord of great name: thine eyes are upon the ways of the children of men, to give to every one according to his way:

Jeremiah 4:18 (Tanakh)

 Jeremiah 4:18 (KJV)

Jeremiah 4:18 (NET)
Thy way and thy doings have procured these things unto thee; this is thy wickedness, because it is bitter, because it reacheth unto thine heart. Thy way and thy doings have procured these things unto thee; this is thy wickedness, because it is bitter, because it reacheth unto thine heart. “The way you have lived and the things you have done will bring this on you.  This is the punishment you deserve, and it will be painful indeed.  The pain will be so bad it will pierce your heart.”

Jeremiah 4:18 (Septuagint BLB)

Jeremiah 4:18 (Septuagint Elpenor)
αἱ ὁδοί σου καὶ τὰ ἐπιτηδεύματά σου ἐποίησαν ταῦτά σοι αὕτη ἡ κακία σου ὅτι πικρά ὅτι ἥψατο ἕως τῆς καρδίας σου αἱ ὁδοί σου καὶ τὰ ἐπιτηδεύματά σου ἐποίησαν ταῦτά σοι· αὕτη ἡ κακία σου, ὅτι πικρά, ὅτι ἥψατο ἕως τῆς καρδίας σου

Jeremiah 4:18 (NETS)

Jeremiah 4:18 (English Elpenor)
Your ways and your doings have done these things to you.  This is your wickedness, because it is bitter, because it reached your heart.” Thy ways and thy devices have brought these things upon thee; this is thy wickedness, for [it is] bitter, for it has reached to thy heart.

Isaiah 3:1 (Tanakh)

 Isaiah 3:1 (KJV)

Isaiah 3:1 (NET)
For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem and from Judah the stay and the staff, the whole stay of bread, and the whole stay of water. For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem and from Judah the stay and the staff, the whole stay of bread, and the whole stay of water, Look, the Sovereign Lord of Heaven’s Armies is about to remove from Jerusalem and Judah every source of security, including all the food and water,

Isaiah 3:1 (Septuagint BLB)

Isaiah 3:1 (Septuagint Elpenor)
ἰδοὺ δὴ ὁ δεσπότης κύριος σαβαωθ ἀφελεῗ ἀπὸ τῆς Ιουδαίας καὶ ἀπὸ Ιερουσαλημ ἰσχύοντα καὶ ἰσχύουσαν ἰσχὺν ἄρτου καὶ ἰσχὺν ὕδατος ΙΔΟΥ δὴ ὁ δεσπότης Κύριος σαβαὼθ ἀφελεῖ ἀπὸ τῆς ᾿Ιουδαίας καὶ ἀπὸ ῾Ιερουσαλὴμ ἰσχύοντα καὶ ἰσχύουσαν, ἰσχὺν ἄρτου καὶ ἰσχὺν ὕδατος

Isaiah 3:1 (NETS)

Isaiah 3:1 (English Elpenor)
Behold now the Sovereign, the Lord Sabaoth will take away from Judea and from Ierousalem a strong man and a strong woman, strength of bread and strength of water, Behold now, the Lord, the Lord of hosts, will take away from Jerusalem and from Judea the mighty man and mighty woman, the strength of bread, and the strength of water,

Westworld, Part 2

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On his very first visit to Westworld William (Jimmi Simpson) asks the host who greets him: “So, how does this work?  Is there an orientation?”[1]

Female Host:  No orientation.  No guidebook.  Figuring out how it works is half the fun.  All you do is make choices…

I suppose anyone can live this way, many do.  But in the real world we have a guidebook called the Bible (2 Timothy 3:16, 17 NET).

Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness [Table], that the person dedicated to God may be capable and equipped for every good work.

This guidebook offers a path to eternal life: Now this is eternal life, Jesus prayed, that they know you, the only true God, and Jesus Christ, whom you sent.[2]  I recommend Jesus’ understanding of eternal life over anything else one might imagine.  It focuses one’s attention on knowing the only true God, and Jesus Christ.  But don’t worry, there are still many choices to make, much fun to be had knowing the mind of our Creator:

Masoretic Text

 Septuagint
Isaiah 55:8, 9 (Tanakh/KJV) Isaiah 55:8, 9 (NET) Isaiah 55:8, 9 (NETS)

Isaiah 55:8, 9 (English Elpenor)
For my thoughts (מַחְשְׁבוֹתַי֙) are not your thoughts (מַחְשְׁב֣וֹתֵיכֶ֔ם), neither are your ways (דַרְכֵיכֶ֖ם) my ways (דְּרָכָ֑י), saith the LORD. “Indeed, my plans (maḥăšāḇâ, מחשבותי) are not like your plans (maḥăšāḇâ, מחשבותיכם), and my deeds (dereḵ, דרכי) are not like your deeds (dereḵ, דרכיכם),” says the Lord, For my plans (βουλαί μου) are not like your plans (βουλαί ὑμῶν), nor are your ways (ὁδοὶ ὑμῶν) like my ways (ὁδοί μου), says the Lord. For my counsels (βουλαί μου) are not as your counsels (βουλαί ὑμῶν), nor are my ways (ὁδοί μου) as your ways (ὁδοὶ ὑμῶν), saith the Lord.
For as the heavens are higher than the earth, so are my ways (דְרָכַי֙) higher than your ways (מִדַּרְכֵיכֶ֔ם), and my thoughts (וּמַחְשְׁבֹתַ֖י) than your thoughts (מִמַּחְשְׁבֹֽתֵיכֶֽם). “for just as the sky is higher than the earth, so my deeds (dereḵ, דרכי) are superior to your deeds (dereḵ, מדרכיכם) and my plans (maḥăšāḇâ, ומחשבתי) superior to your plans (maḥăšāḇâ, ממחשבתיכם). But as heaven is far from the earth, so is my way (ὁδός μου) far from your ways (ὁδῶν ὑμῶν) and your notions (διανοήματα ὑμῶν) from my thought (διανοίας μου). But as the heaven is distant from the earth, so is my way (ὁδός μου) distant from your ways (ὁδῶν ὑμῶν), and your thoughts (διανοήματα ὑμῶν) from my mind (διανοίας μου).

The Man in Black (Ed Harris), a guest at Westworld, contrasted it to the real world in conversation with an android host named Lawrence (Clifton Collins Jr.):[3]

That’s what I love about this place.  All the secrets, all the little things I never noticed, even after all these years.  You know why this beats the real world, Lawrence?  Real world’s just chaos.  It’s an accident.  But in here, every detail adds up to something.

Dr. Robert Ford (Anthony Hopkins) programmed Westworld with all these details in mind:[4]

The guests don’t return for the obvious things we do, the garish things.  They come back because of the subtleties, the details.

Ford, an evolutionist, shares the Man in Black’s worldview to a certain extent, as he explained to his assistant Bernard (Jeffrey Wright):[5]

Ford: “Mistakes” is the word you’re too embarrassed to use.  You ought not to be.  You’re a product of a trillion of them.  Evolution forged the entirety of sentient life on this planet using only one tool: The Mistake.

Bernard: I flattered myself we were taking a more disciplined approach here.  I suppose self-delusion is a gift of natural selection as well.

Ford: Indeed it is.  But, of course, we’ve managed to slip evolution’s leash now, haven’t we?  We can cure any disease, keep even the weak of us alive, and… You know, one fine day, perhaps, we shall even resurrect the dead.  Call forth Lazarus from his cave.  Do you know what that means?  It means that we’re done.  That this is as good as we’re going to get.

Ford thinks of the real world as an endless series of mistakes.  The Man in Black thinks it is meaningless chaos, an accident.  Both deprive themselves of the knowledge of God revealed in the Bible.

I’ll paraphrase the beginning of the Bible with knowledge that can be perceived throughout by anyone who pays attention, but isn’t stated explicitly[6] until nearer the end (Genesis 1:1-2:3 ESV).

In the beginning, Love created the heavens and the earth [Table].  The earth was without form and void, and darkness was over the face of the deep.  And the Spirit of Love was hovering over the face of the waters [Table].  And Love said, “Let there be light,” and there was light [Table].  And Love saw that the light was good.  And Love separated the light from the darkness [Table].  Love called the light Day, and the darkness he called Night.  And there was evening and there was morning, the first day [Table].

And Love said, “Let there be an expanse in the midst of the waters, and let it separate the waters from the waters” [Table].  And Love made the expanse and separated the waters that were under the expanse from the waters that were above the expanse.  And it was so [Table].  And Love called the expanse Heaven.  And there was evening and there was morning, the second day [Table].

And Love said, “Let the waters under the heavens be gathered together into one place, and let the dry land appear.”  And it was so [Table].  Love called the dry land Earth, and the waters that were gathered together he called Seas.  And Love saw that it was good [Table].

And Love said, “Let the earth sprout vegetation, plants yielding seed, and fruit trees bearing fruit in which is their seed, each according to its kind, on the earth.”  And it was so [Table].  The earth brought forth vegetation, plants yielding seed according to their own kinds, and trees bearing fruit in which is their seed, each according to its kind.  And Love saw that it was good [Table].  And there was evening and there was morning, the third day [Table].

And Love said, “Let there be lights in the expanse of the heavens to separate the day from the night.  And let them be for signs and for seasons, and for days and years [Table], and let them be lights in the expanse of the heavens to give light upon the earth.”  And it was so [Table].  And Love made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars [Table].  And Love set them in the expanse of the heavens to give light on the earth [Table], to rule over the day and over the night, and to separate the light from the darkness.  And Love saw that it was good [Table].  And there was evening and there was morning, the fourth day [Table].

And Love said, “Let the waters swarm with swarms of living creatures, and let birds fly above the earth across the expanse of the heavens” [Table].  So Love created the great sea creatures and every living creature that moves, with which the waters swarm, according to their kinds, and every winged bird according to its kind.  And Love saw that it was good [Table].  And Love blessed them, saying, “Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth” [Table].  And there was evening and there was morning, the fifth day [Table].

And Love said, “Let the earth bring forth living creatures according to their kinds—livestock and creeping things and beasts of the earth according to their kinds.”  And it was so [Table].  And Love made the beasts of the earth according to their kinds and the livestock according to their kinds, and everything that creeps on the ground according to its kind.  And Love saw that it was good [Table].

Then Love said, “Let us make man in our image, after our likeness.  And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth” [Table].

So Love created man in his own image, in the image of Love he created him; male and female he created them [Table].

And Love blessed them.  And Love said to them, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth” [Table].  And Love said, “Behold, I have given you every plant yielding seed that is on the face of all the earth, and every tree with seed in its fruit.  You shall have them for food.  And to every beast of the earth and to every bird of the heavens and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.”  And it was so.  And Love saw everything that he had made, and behold, it was very good.  And there was evening and there was morning, the sixth day [Table].

Thus the heavens and the earth were finished, and all the host of them [Table].  And on the seventh day Love finished his work that he had done, and he rested on the seventh day from all his work that he had done [Table].  So Love blessed the seventh day and made it holy, because on it Love rested from all his work that he had done in creation [Table].

Though Bernard spoke of self-delusion as a gift of natural selection, it was just a manner of speaking.   Natural selection has neither the power nor authority, neither mind nor inclination to bestow gifts on anyone.  It is simply a euphemism for death.

The game is played something like this:

If self-delusion can be shown to help evolutionists overcome their anxiety—living in a cold, uncaring universe—enough to relax, have sex and reproduce more offspring than those who believe in God’s love, care and provision for them, evolutionists may become the dominant species.  Then self-delusion could be considered an evolutionary advantage “chosen” by natural selection.  If not, evolutionists may die off eventually as other more beneficial beliefs prove more conducive to differential reproduction.[7]

Tables comparing Isaiah 55:8; 55:9; Genesis 1:29 and 1:30 in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 55:8; 55:9; Genesis 1:29 and 1:30 in the Septuagint (BLB and Elpenor) follow.

Isaiah 55:8 (Tanakh)

 Isaiah 55:8 (KJV)

Isaiah 55:8 (NET)
For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. “Indeed, my plans are not like your plans, and my deeds are not like your deeds,” says the Lord,

Isaiah 55:8 (Septuagint BLB)

Isaiah 55:8 (Septuagint Elpenor)
οὐ γάρ εἰσιν αἱ βουλαί μου ὥσπερ αἱ βουλαὶ ὑμῶν οὐδὲ ὥσπερ αἱ ὁδοὶ ὑμῶν αἱ ὁδοί μου λέγει κύριος οὐ γάρ εἰσιν αἱ βουλαί μου ὥσπερ αἱ βουλαὶ ὑμῶν, οὐδ᾿ ὥσπερ αἱ ὁδοὶ ὑμῶν αἱ ὁδοί μου, λέγει Κύριος

Isaiah 55:8 (NETS)

Isaiah 55:8 (English Elpenor)
For my plans are not like your plans, nor are your ways like my ways, says the Lord. For my counsels are not as your counsels, nor are my ways as your ways, saith the Lord.

Isaiah 55:9 (Tanakh)

 Isaiah 55:9 (KJV)

Isaiah 55:9 (NET)
For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. “for just as the sky is higher than the earth, so my deeds are superior to your deeds and my plans superior to your plans.

Isaiah 55:9 (Septuagint BLB)

Isaiah 55:9 (Septuagint Elpenor)
ἀλλ᾽ ὡς ἀπέχει ὁ οὐρανὸς ἀπὸ τῆς γῆς οὕτως ἀπέχει ἡ ὁδός μου ἀπὸ τῶν ὁδῶν ὑμῶν καὶ τὰ διανοήματα ὑμῶν ἀπὸ τῆς διανοίας μου ἀλλ᾿ ὡς ἀπέχει ὁ οὐρανὸς ἀπὸ τῆς γῆς, οὕτως ἀπέχει ἡ ὁδός μου ἀπὸ τῶν ὁδῶν ὑμῶν καὶ τὰ διανοήματα ὑμῶν ἀπὸ τῆς διανοίας μου

Isaiah 55:9 (NETS)

Isaiah 55:9 (English Elpenor)
But as heaven is far from the earth, so is my way far from your ways and your notions from my thought. But as the heaven is distant from the earth, so is my way distant from your ways, and your thoughts from my mind.

Genesis 1:29 (Tanakh)

 Genesis 1:29 (KJV)

Genesis 1:29 (NET)
And G-d said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed–to you it shall be for food; And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. Then God said, “I now give you every seed-bearing plant on the face of the entire earth and every tree that has fruit with seed in it.  They will be yours for food.

Genesis 1:29 (Septuagint BLB)

Genesis 1:29 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός ἰδοὺ δέδωκα ὑμῗν πᾶν χόρτον σπόριμον σπεῗρον σπέρμα ὅ ἐστιν ἐπάνω πάσης τῆς γῆς καὶ πᾶν ξύλον ὃ ἔχει ἐν ἑαυτῷ καρπὸν σπέρματος σπορίμου ὑμῗν ἔσται εἰς βρῶσιν καὶ εἶπεν ὁ Θεός· ἰδοὺ δέδωκα ὑμῖν πάντα χόρτον σπόριμον σπεῖρον σπέρμα, ὅ ἐστιν ἐπάνω πάσης τῆς γῆς, καὶ πᾶν ξύλον, ὃ ἔχει ἐν ἑαυτῷ καρπὸν σπέρματος σπορίμου, ὑμῖν ἔσται εἰς βρῶσιν

Genesis 1:29 (NETS)

Genesis 1:29 (English Elpenor)
And God said, “See, I have given to you any herbage, sowable, seeding seed, which is over all the earth, and any tree that has in itself fruit of sowable seed—to you it shall be for food— And God said, Behold I have given to you every seed-bearing herb sowing seed which is upon all the earth, and every tree which has in itself the fruit of seed that is sown, to you it shall be for food.

Genesis 1:30 (Tanakh)

 Genesis 1:30 (KJV)

Genesis 1:30 (NET)
and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, I have given every green herb for food’ And it was so. And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And to all the animals of the earth, and to every bird of the air, and to all the creatures that move on the ground—everything that has living breath in it—I give every green plant for food.”  It was so.

Genesis 1:30 (Septuagint BLB)

Genesis 1:30 (Septuagint Elpenor)
καὶ πᾶσι τοῗς θηρίοις τῆς γῆς καὶ πᾶσι τοῗς πετεινοῗς τοῦ οὐρανοῦ καὶ παντὶ ἑρπετῷ τῷ ἕρποντι ἐπὶ τῆς γῆς ὃ ἔχει ἐν ἑαυτῷ ψυχὴν ζωῆς πάντα χόρτον χλωρὸν εἰς βρῶσιν καὶ ἐγένετο οὕτως καὶ πᾶσι τοῖς θηρίοις τῆς γῆς καὶ πᾶσι τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ παντὶ ἑρπετῷ ἕρποντι ἐπὶ τῆς γῆς, ὃ ἔχει ἐν ἑαυτῷ ψυχὴν ζωῆς, καὶ πάντα χόρτον χλωρὸν εἰς βρῶσιν. καὶ ἐγένετο οὕτως

Genesis 1:30 (NETS)

Genesis 1:30 (English Elpenor)
and to all the wild animals of the earth and to all the birds of the sky and to every creeping thing that creeps on the earth that has in itself the animating force of life,—and all green herbage for food.”  And it became so. And to all the wild beasts of the earth, and to all the flying creatures of heaven, and to every reptile creeping on the earth, which has in itself the breath of life, even every green plant for food; and it was so.

[1] Westworld, Season 1, Episode 2, “Chestnut”

[2] John 17:3 (NET)

[3] Westworld, Season 1, Episode 2, “Chestnut”

[4] Ibid.

[5] Westworld, Season 1, Episode 1, “The Original”

[6] 1 John 4:8; 4:16

[7] See Differential Reproduction online for interesting and more detailed explanations.