Category Archives: Introduction

A Shadow of the Good Things, Part 7

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Then the Lord called to Moses and spoke to him from the Meeting Tent (Leviticus 1:1-4 NET):

“Speak to the Israelites and tell them, ‘When someone among you presents an offering to the Lord, you must present your offering from the domesticated animals, either from the herd or from the flock.

“‘If his offering is a burnt offering from the herd, he must present it as a flawless male; he must present it at the entrance of the Meeting Tent for its acceptance before the Lord.  He must lay his hand on the head of the burnt offering, and it will be accepted for him to make atonement on his behalf.

The Hebrew word translated flawless above was תָּמִ֖ים (tāmîm).   But since לִרְצֹנ֖וֹ (rāṣôn) was translated of his own voluntary will in the KJV rather than for its acceptance, I want to consider verses 3 and 4 in a bit more detail.

Masoretic Text

 Septuagint
Leviticus 1:3, 4 (Tanakh) Leviticus 1:3, 4 (NET) Leviticus 1:3, 4 (NETS)

Leviticus 1:3, 4 (English Elpenor)
If his offering be a burnt-offering of the herd, he shall offer it a male without blemish (תָּמִ֖ים); he shall bring it to the door of the tent of meeting, that he may be accepted (לִרְצֹנ֖וֹ) before HaShem. “‘If his offering is a burnt offering from the herd, he must present it as a flawless (tāmîm, תמים) male; he must present it at the entrance of the Meeting Tent for its acceptance (rāṣôn,  לרצנו) before the Lord. If this gift is a whole burnt offering from the cattle, he shall present a male without blemish (ἄμωμον); he shall bring it to the door of the tent of witness, acceptable (δεκτὸν) before the Lord. If his gift be a whole-burnt-offering, he shall bring an unblemished (ἄμωμον) male of the herd to the door of the tabernacle of witness, he shall bring it as acceptable (δεκτὸν) before the Lord.
And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted (וְנִרְצָ֥ה) for him to make atonement for him. He must lay his hand on the head of the burnt offering, and it will be accepted (rāṣâ, ונרצה) for him to make atonement on his behalf. And he shall lay his hand on the head of the offering, a thing acceptable (δεκτὸν) to him to atone for him. And he shall lay his hand on the head of the burnt-offering as a thing acceptable (δεκτὸν) for him, to make atonement for him.

The rabbis who translated the Septuagint chose δεκτὸν (a form of δεκτός) for both לִרְצֹנ֖וֹ (rāṣôn) and וְנִרְצָ֥ה (rāṣâ).  It encourages me to believe that לִרְצֹנ֖וֹ (rāṣôn) in verse 3 had more to do with adjudicating the flawless quality of the offering before it was offered to the Lord than the free will of the one presenting that offering.  The translation of the Tanakh on chabad.org, however, is more agreeable to the KJV: He shall bring it willingly to the entrance of the Tent of Meeting, before the Lord.[1]

This concept of a flawless (NET) sacrifice without blemish (Tanakh), translated ἄμωμον (a form of ἄμωμος) in the Septuagint, carried over into the New Testament (Hebrews 9:13, 14 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 (ἄμωμον, a form of ἄμωμος) to God, purify our[2] consciences from dead works to worship the living God.

The power here was never some magical property of blood.  Atonement from the offenses listed in Leviticus 5:1-4, for instance, required first that one must confess how he has sinned.[3]  Then he must bring…a female sheep or a female goat, for a sin offering.  So the priest will make atonement on his behalf for his sin.[4]  If that was beyond the sinner’s means, however, two turtledoves or two young pigeons, would suffice, one for a sin offering and one for a burnt offering.[5]  When the sinner was too poor to buy two birds or too infirm to capture them alive, the Lord was willing to accept a tenth of an ephah of choice wheat flour for a sin offering.[6]

So the priest will make atonement on his behalf for his sin which he has committed by doing one of these things, and he will be forgiven.[7]

The power has always been God’s willingness to impute righteousness to those who believe Him (Romans 4:1-5, 23-25 NET).

What then shall we say that Abraham, our ancestor according to the flesh, has discovered regarding this matter?  For if Abraham was declared righteous by works, he has something to boast about—but not before God [Table].  For what does the scripture say? “Abraham believed God, and it was credited to him as righteousness” [See table below].  Now to the one who works, his pay is not credited due to grace but due to obligation [Table].  But to the one who does not work, but believes in the one who declares the ungodly righteous, his faith is credited as righteousness.

But the statement it was credited to him was not written only for Abraham’s sake, but also for our sake, to whom it will be credited, those who believe in the one who raised Jesus our Lord from the dead.  He was given over because of our transgressions and was raised for the sake of our justification.

[H]ow 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.[8]  Once my attention is diverted here from the “magical properties of blood” to the willingness of God to impute righteousness to those who believe Him, my focus shifts to the second clause.  Jesus offered himself without blemish to God through the eternal Spirit.  He humbled himself by becoming obedient to the point of death—even death on a cross![9]

I always need to pause here to consider the word translated obedient (ὑπήκοος).  One of its meanings is “attentive listening.”  [Y]our word is truth,[10] Jesus prayed to his Father.  The boy Jesus listened attentively to what I call the Old Testament and became the man I know in the New Testament.  The man Jesus acknowledged that the Father who dwells in me does his works.[11]  So I have the written word of God and the indwelling Spirit of God effecting Jesus’ becoming obedient to the point of death.  It should be sufficient to overcome my tendency to hear obedient (ὑπήκοος) and obedience as works of my flesh, obeying rules in my own strength.

The writer of Hebrews continued to describe Jesus who through the eternal Spirit offered himself without blemish to God (Hebrews 9:15-17 NET):

And so he is the mediator of a new covenant, 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.  For where there is a will, the death of the one who made it must be proven.  For a will takes effect only at death, since it carries no force while the one who made it is alive.

So the death of Jesus, who through the eternal Spirit offered himself without blemish to God attentively listening to the word of God written in the Old Testament, inaugurated a new covenant of which He is mediator (μεσίτης).  Here I can begin to wrap my mind around how the blood of Christ can purify our consciences from dead works to worship the living God.  But the book of Hebrews was written primarily to Jews who had turned to faith in Jesus.  What were those dead works (νεκρῶν ἔργων)?

Surely the writer of Hebrews didn’t mean Leviticus, this wonderful book I am more and more recognizing as the gospel of the Old Testament.  One word, ἄμωμον (a form of ἄμωμος), from the first four verses led me directly to Jesus.  A few words from the fifth chapter helped illuminate the phrase the blood of Christ (τὸ αἷμα τοῦ Χριστοῦ) and guided my mind away from magical thinking toward the power of God.  The Greek word ἀμώμου (another form of ἄμωμος) led me to Peter and some more insight into dead works (1 Peter 1:17-21 NET).

And if you address as Father the one who impartially[12] judges according to each one’s work, live out the time of your temporary residence here in reverence.  You know that from your empty way of life inherited from your ancestors you were ransomed—not by perishable things like silver or gold, but by precious blood like that of an unblemished (ἀμώμου, another form of ἄμωμος) and spotless lamb, namely Christ.  He was foreknown before the foundation of the world but was manifested in these last[13] times for your sake.  Through him you now trust[14] in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

Here the dead works Jesus’ purifies from our consciences was desribed as an empty way of life inherited from [our] ancestors (τῆς ματαίας ὑμῶν ἀναστροφῆς πατροπαραδότου) that we were ransomed from by his death on a cross.  Peter wrote primarily to Jewish believers in Jesus Christ (1 Peter 1:1, 2 NET):

From Peter, an apostle of Jesus Christ, to those temporarily residing (παρεπιδήμοις, a form of παρεπίδημος) abroad (διασπορᾶς, a form of διασπορά)[15] (in Pontus, Galatia, Cappadocia, the province of Asia, and Bithynia) who are chosen according to the foreknowledge of God the Father by being set apart by the Spirit for obedience (ὑπακοὴν, a form of ὑπακοή) and for sprinkling with Jesus Christ’s blood.  May grace and peace be yours in full measure!

Peter made it fairly clear that dead works did not reference the law, but the religious minds’ reactions to God’s law handed down from their ancestors’ religious practice.  That is something I can grasp.

Pain and humiliation are a boy’s constant companions on a ball field, any ball field.  Is there anything more humiliating than chasing into the outfield after a ball that got by you in the infield?  At the crack of a bat, the sight of a hardball careening anywhere near would cause a sane person to hurry off in any direction out of its path.

A boy trained by the humiliation of chasing it into the outfield races to intercept that ball.  He positions his body in front of it in such a way that an unanticipated bounce will strike his ankle, his shin, his knee, his belly, his chest, his arms, even his face if it misses his glove.  A fleshy bruise heals in days; a bone bruise heals in weeks.  The humiliation of chasing a ball that got passed him on an important play in a big game could last a lifetime.  The glory—“good catch,” “nice stop,” “way to hustle”—is as fleeting as the next crack of the bat.  And the boy calls it all fun!

How do you punish such a creature?  Pain and humiliation are his faithful companions.  Punishments that rely on them are likely to be perceived simply as a cost of doing business.  As I wrote in another essay, “Punishment is the currency of childhood.  It’s how one pays for what he wants.”

I think something similar to this had happened in Israel, that the worship described in Leviticus had become little more than a series of commercial transactions.  Jesus found in the temple courts those who were selling oxen and sheep and doves, and the money changers sitting at tables (John 2:14-16 NET).

So he made a whip of cords and drove them all out of the temple courts, with the sheep and the oxen.  He scattered the coins of the money changers and overturned their tables.  To those who sold the doves he said, “Take these things away from here!  Do not make my Father’s house a marketplace!”

But Paul, writing primarily to Gentiles, explained how Jesus’ death imparts his own blamelessness to those who believe Him (Colossians 1:21-23a NET):

And you were at one time strangers and enemies in your minds as expressed through your evil deeds, but now [Jesus] has reconciled you by his physical body through death to present you holy, without blemish (ἀμώμους, another form of ἄμωμος), and blameless before him—if indeed[16] you remain in the faith (τῇ πίστει), established and firm, without shifting from the hope of the gospel that you heard (ἠκούσατε, a form of ἀκούω).

Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness, the writer of Hebrews continued (Hebrews 9:22-28 NET).

So it was necessary for the sketches of the things in heaven to be purified with these sacrifices, but the heavenly things themselves required better sacrifices than these.  For Christ did not enter a sanctuary made with hands—the representation of the true sanctuary—but into heaven itself, and he appears now in God’s presence for us.  And he did not enter to offer himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own, for then he would have had to suffer again and again since the foundation of the world.  But now he has appeared once for all at the consummation of the ages to put away (ἀθέτησιν, a form of ἀθέτησις) sin by his sacrifice.  And just as people are appointed to die once, and then to face judgment, so also,[17] after Christ was offered once to bear the sins of many, to those who eagerly await him he will appear a second time, not to bear sin but to bring salvation [Table].

According to a note (5) in the NET Romans 4:3b was a quotation from Genesis 15:6.  A table comparing the Greek of Paul’s quotation to the Septuagint follows.

Romans 4:3b (NET Parallel Greek) Genesis 15:6 (Septuagint BLB) Table Genesis 15:6 (Septuagint Elpenor)
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην
Romans 4:3b (NET) Genesis 15:6 (NETS) Genesis 15:6 (English Elpenor)
Abraham believed God, and it was credited to him as righteousness. And Abram believed God, and it was reckoned to him as righteousness. And Abram believed God, and it was counted to him for righteousness.

Tables comparing Leviticus 1:1; 1:2; 1:3 and 1:4 in the Tanakh, KJV and NET, and tables comparing the Greek of Leviticus 1:1; 1:2 (1:1b, 2); 1:3 and 1:4 in the Septuagint (BLB and Elpenor), and tables comparing Hebrews 9:14; 1 Peter 1:17; 1:20, 21 and Colossians 1:21-23 in the NET and KJV follow.

Leviticus 1:1 (Tanakh)

 Leviticus 1:1 (KJV)

Leviticus 1:1 (NET)
THE HaShem called unto Moses, and spoke unto him out of the tent of meeting, saying: And the LORD called unto Moses, and spake unto him out of the tabernacle of the congregation, saying, Then the Lord called to Moses and spoke to him from the Meeting Tent:

Leviticus 1:1 (Septuagint BLB)

Leviticus 1:1 (Septuagint Elpenor)
καὶ ἀνεκάλεσεν Μωυσῆν καὶ ἐλάλησεν κύριος αὐτῷ ἐκ τῆς σκηνῆς τοῦ μαρτυρίου λέγων ΚΑΙ ἀνεκάλεσε Μωυσῆν, καὶ ἐλάλησε Κύριος αὐτῷ ἐκ τῆς σκηνῆς τοῦ μαρτυρίου λέγων

Leviticus 1:1 (NETS)

Leviticus 1:1 (English Elpenor)
And the Lord summoned Moyses and spoke to him from the tent of witness, saying: And the Lord called Moses again and spoke to him out of the tabernacle of witness, saying, Speak to the children of Israel, and thou shalt say to them,

Leviticus 1:2 (Tanakh)

 Leviticus 1:2 (KJV)

Leviticus 1:2 (NET)
Speak unto the children of Israel, and say unto them: When any man of you bringeth an offering unto HaShem, ye shall bring your offering of the cattle, even of the herd or of the flock. Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the cattle, even of the herd, and of the flock. “Speak to the Israelites and tell them, ‘When someone among you presents an offering to the Lord, you must present your offering from the domesticated animals, either from the herd or from the flock.

Leviticus 1:2 (Septuagint BLB)

Leviticus 1:2 (Septuagint Elpenor)
λάλησον τοῗς υἱοῗς Ισραηλ καὶ ἐρεῗς πρὸς αὐτούς ἄνθρωπος ἐξ ὑμῶν ἐὰν προσαγάγῃ δῶρα τῷ κυρίῳ ἀπὸ τῶν κτηνῶν ἀπὸ τῶν βοῶν καὶ ἀπὸ τῶν προβάτων προσοίσετε τὰ δῶρα ὑμῶν λάλησον τοῖς υἱοῖς ᾿Ισραήλ, καὶ ἐρεῖς πρὸς αὐτούς· ἄνθρωπος ἐξ ὑμῶν ἐὰν προσαγάγῃ δῶρα τῷ Κυρίῳ, ἀπὸ τῶν κτηνῶν καὶ ἀπὸ τῶν βοῶν καὶ ἀπὸ τῶν προβάτων προσοίσετε τὰ δῶρα ὑμῶν

Leviticus 1:2 (NETS)

Leviticus 1:1b, 2 (English Elpenor)
Speak to the sons of Israel, and you shall say to them: When a person of you brings gifts of livestock to the Lord, you shall bring your gifts from the cattle and from the sheep. Speak to the children of Israel, and thou shalt say to them, (2) If [any] man of you shall bring gifts to the Lord, ye shall bring your gifts of the cattle and of the oxen and of the sheep.

Leviticus 1:3 (Tanakh)

 Leviticus 1:3 (KJV)

Leviticus 1:3 (NET)
If his offering be a burnt-offering of the herd, he shall offer it a male without blemish; he shall bring it to the door of the tent of meeting, that he may be accepted before HaShem. If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD. “‘If his offering is a burnt offering from the herd, he must present it as a flawless male; he must present it at the entrance of the Meeting Tent for its acceptance before the Lord.

Leviticus 1:3 (Septuagint BLB)

Leviticus 1:3 (Septuagint Elpenor)
ἐὰν ὁλοκαύτωμα τὸ δῶρον αὐτοῦ ἐκ τῶν βοῶν ἄρσεν ἄμωμον προσάξει πρὸς τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου προσοίσει αὐτὸ δεκτὸν ἐναντίον κυρίου ἐὰν ὁλοκαύτωμα τὸ δῶρον αὐτοῦ ἐκ τῶν βοῶν, ἄρσεν ἄμωμον προσάξει· πρὸς τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου προσοίσει αὐτὸ δεκτὸν ἐναντίον Κυρίου

Leviticus 1:3 (NETS)

Leviticus 1:3 (English Elpenor)
If this gift is a whole burnt offering from the cattle, he shall present a male without blemish; he shall bring it to the door of the tent of witness, acceptable before the Lord. If his gift be a whole-burnt-offering, he shall bring an unblemished male of the herd to the door of the tabernacle of witness, he shall bring it as acceptable before the Lord.

Leviticus 1:4 (Tanakh)

 Leviticus 1:4 (KJV)

Leviticus 1:4 (NET)
And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him. And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him. He must lay his hand on the head of the burnt offering, and it will be accepted for him to make atonement on his behalf.

Leviticus 1:4 (Septuagint BLB)

Leviticus 1:4 (Septuagint Elpenor)
καὶ ἐπιθήσει τὴν χεῗρα ἐπὶ τὴν κεφαλὴν τοῦ καρπώματος δεκτὸν αὐτῷ ἐξιλάσασθαι περὶ αὐτοῦ καὶ ἐπιθήσει τὴν χεῖρα ἐπὶ τὴν κεφαλὴν τοῦ καρπώματος, δεκτὸν αὐτῷ ἐξιλάσασθαι περὶ αὐτοῦ

Leviticus 1:4 (NETS)

Leviticus 1:4 (English Elpenor)
And he shall lay his hand on the head of the offering, a thing acceptable to him to atone for him. And he shall lay his hand on the head of the burnt-offering as a thing acceptable for him, to make atonement for him.

Hebrews 9:14 (NET)

Hebrews 9:14 (KJV)
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. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πόσῳ μᾶλλον τὸ αἷμα τοῦ Χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι ποσω μαλλον το αιμα του χριστου ος δια πνευματος αιωνιου εαυτον προσηνεγκεν αμωμον τω θεω καθαριει την συνειδησιν υμων απο νεκρων εργων εις το λατρευειν θεω ζωντι ποσω μαλλον το αιμα του χριστου ος δια πνευματος αιωνιου εαυτον προσηνεγκεν αμωμον τω θεω καθαριει την συνειδησιν υμων απο νεκρων εργων εις το λατρευειν θεω ζωντι

1 Peter 1:17 (NET)

1 Peter 1:17 (KJV)
And if you address as Father the one who impartially judges according to each one’s work, live out the time of your temporary residence here in reverence. And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ εἰ πατέρα ἐπικαλεῖσθε τὸν ἀπροσωπολήμπτως κρίνοντα κατὰ τὸ ἑκάστου ἔργον, ἐν φόβῳ τὸν τῆς παροικίας ὑμῶν χρόνον ἀναστράφητε και ει πατερα επικαλεισθε τον απροσωποληπτως κρινοντα κατα το εκαστου εργον εν φοβω τον της παροικιας υμων χρονον αναστραφητε και ει πατερα επικαλεισθε τον απροσωπολημπτως κρινοντα κατα το εκαστου εργον εν φοβω τον της παροικιας υμων χρονον αναστραφητε
1 Peter 1:20, 21 (NET) 1 Peter 1:20, 21 (KJV)
He was foreknown before the foundation of the world but was manifested in these last times for your sake. Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
προεγνωσμένου μὲν πρὸ καταβολῆς κόσμου φανερωθέντος δὲ ἐπ᾿ ἐσχάτου τῶν χρόνων δι᾿ ὑμᾶς προεγνωσμενου μεν προ καταβολης κοσμου φανερωθεντος δε επ εσχατων των χρονων δι υμας προεγνωσμενου μεν προ καταβολης κοσμου φανερωθεντος δε επ εσχατων των χρονων δι υμας
Through him you now trust in God, who raised him from the dead and gave him glory, so that your faith and hope are in God. Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τοὺς δι᾿ αὐτοῦ πιστοὺς εἰς θεὸν τὸν ἐγείραντα αὐτὸν ἐκ νεκρῶν καὶ δόξαν αὐτῷ δόντα, ὥστε τὴν πίστιν ὑμῶν καὶ ἐλπίδα εἶναι εἰς θεόν τους δι αυτου πιστευοντας εις θεον τον εγειραντα αυτον εκ νεκρων και δοξαν αυτω δοντα ωστε την πιστιν υμων και ελπιδα ειναι εις θεον τους δι αυτου πιστευοντας εις θεον τον εγειραντα αυτον εκ νεκρων και δοξαν αυτω δοντα ωστε την πιστιν υμων και ελπιδα ειναι εις θεον

Colossians 1:21-23 (NET)

Colossians 1:21-23 (KJV)
And you were at one time strangers and enemies in your minds as expressed through your evil deeds, And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ ὑμᾶς ποτε ὄντας ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ ἐν τοῖς ἔργοις τοῖς πονηροῖς και υμας ποτε οντας απηλλοτριωμενους και εχθρους τη διανοια εν τοις εργοις τοις πονηροις νυνι δε αποκατηλλαξεν και υμας ποτε οντας απηλλοτριωμενους και εχθρους τη διανοια εν τοις εργοις τοις πονηροις νυνι δε αποκατηλλαξεν
but now he has reconciled you by his physical body through death to present you holy, without blemish, and blameless before him— In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
νυνὶ δὲ ἀποκατήλλαξεν ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ εν τω σωματι της σαρκος αυτου δια του θανατου παραστησαι υμας αγιους και αμωμους και ανεγκλητους κατενωπιον αυτου εν τω σωματι της σαρκος αυτου δια του θανατου παραστησαι υμας αγιους και αμωμους και ανεγκλητους κατενωπιον αυτου
if indeed you remain in the faith, established and firm, without shifting from the hope of the gospel that you heard.  This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant. If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἴ γε ἐπιμένετε τῇ πίστει τεθεμελιωμένοι καὶ ἑδραῖοι καὶ μὴ μετακινούμενοι ἀπὸ τῆς ἐλπίδος τοῦ εὐαγγελίου οὗ ἠκούσατε, τοῦ κηρυχθέντος ἐν πάσῃ κτίσει τῇ ὑπὸ τὸν οὐρανόν, οὗ ἐγενόμην ἐγὼ Παῦλος διάκονος ειγε επιμενετε τη πιστει τεθεμελιωμενοι και εδραιοι και μη μετακινουμενοι απο της ελπιδος του ευαγγελιου ου ηκουσατε του κηρυχθεντος εν παση τη κτισει τη υπο τον ουρανον ου εγενομην εγω παυλος διακονος ειγε επιμενετε τη πιστει τεθεμελιωμενοι και εδραιοι και μη μετακινουμενοι απο της ελπιδος του ευαγγελιου ου ηκουσατε του κηρυχθεντος εν παση τη κτισει τη υπο τον ουρανον ου εγενομην εγω παυλος διακονος

[1] Leviticus 1:3b (Tanakh chabad.org)

[2] The NET parallel Greek text and NA28 had ἡμῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had υμων (KJV: your).

[3] Leviticus 5:5b (NET) Table

[4] Leviticus 5:6 (NET) Table

[5] Leviticus 5:7b (NET) Table

[6] Leviticus 5:11b (NET) Table

[7] Leviticus 5:13a (NET) Table

[8] Hebrews 9:14 (NET)

[9] Philippians 2:8 (NET)

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

[11] John 14:10b (ESV) Table

[12] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἀπροσωπολήμπτως here, where the Stephanus Textus Receptus had απροσωποληπτως (KJV: without respect of persons).

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

[14] The NET parallel Greek text and NA28 had πιστοὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had πιστευοντας (KJV: do believe).

[15] From “1 Peter and the Diaspora” by Phillip J. Long on readingacts.com—

1 Peter 1:1 addresses “the elect” who are “scatted” [sic] (1:1, NIV).  Both words are significant in that they point to a Jewish audience.  The “Elect” is a common self-designation in Judaism.  They are the nation which God chose (via Abraham, or in the prophets, when he rescued the nation out of Egypt).   “Scattered” is the Greek diaspora, the Diaspora.  This was a word used frequently to describe Jews loving [sic] outside of the Land, including those regions addressed in 1 Peter 1:1.

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

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

Father, Son and Holy Spirit – Part 4

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This is a continuation of my intent to become much more familiar with the Greek translation of יְהֹוָ֨ה (Yᵊhōvâ) and יֱהֹוִה֙ (yᵊhōvâ) in the Septuagint.  There were no occurrences of either in Genesis 1:1-19.

I did find forms of אֱלֹהִים (‘ĕlōhîm) translated with forms of θεός, both translated God (G-d) in English.[1]  I also discovered וְר֣וּחַ (rûaḥ) אֱלֹהִ֔ים (‘ĕlōhîm), translated πνεῦμα θεοῦ (a form of θεός) in the Septuagint and the spirit of G-d (Tanakh), the Spirit of God (NET, English Elpenor) or a divine wind (NETS) in English.[2]

I began this thread thinking I lacked the language to describe the relationship of יְהֹוָ֨ה (Yᵊhōvâ), יֱהֹוִה֙ (yᵊhōvâ) and וְר֣וּחַ (rûaḥ) אֱלֹהִ֔ים (‘ĕlōhîm) to אֱלֹהִים (‘ĕlōhîm).  But Paul described the relationship of וְר֣וּחַ (rûaḥ) אֱלֹהִ֔ים (‘ĕlōhîm) to אֱלֹהִים (‘ĕlōhîm) with the following analogy (1 Corinthians 2:9-11 NET):

But just as it is written, “Things that no eye has seen, or ear heard, or mind imagined, are the things God (θεὸς) has prepared for those who love him.”  God (θεὸς) has revealed these to us by the[3] Spirit (πνεύματος, a form of πνεῦμα).  For the Spirit (πνεῦμα) searches[4] all things, even the deep things of God (θεοῦ, a form of θεὸς).  For who among men knows the things of a man except the man’s spirit (πνεῦμα) within him?  So too, no one knows[5] the things of God (θεοῦ, a form of θεὸς) except the Spirit (πνεῦμα) of God (θεοῦ, a form of θεὸς).

According to a note (7) in the NET, Paul quoted Isaiah 64:4.  A table comparing Paul’s Greek to that of the Septuagint follows.

1 Corinthians 2:9b (NET Parallel Greek)

 Isaiah 64:4 (Septuagint BLB)

Isaiah 64:4 (Septuagint Elpenor)
ἃ ὀφθαλμὸς οὐκ εἶδεν καὶ οὖς οὐκ ἤκουσεν καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, |ἃ| ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν ἀπὸ τοῦ αἰῶνος οὐκ ἠκούσαμεν οὐδὲ οἱ ὀφθαλμοὶ ἡμῶν εἶδον θεὸν πλὴν σοῦ καὶ τὰ ἔργα σου ἃ ποιήσεις τοῗς ὑπομένουσιν ἔλεον ἀπὸ τοῦ αἰῶνος οὐκ ἠκούσαμεν, οὐδὲ οἱ ὀφθαλμοὶ ἡμῶν εἶδον Θεὸν πλὴν σοῦ καὶ τὰ ἔργα σου, ἃ ποιήσεις τοῖς ὑπομένουσιν ἔλεον

1 Corinthians 2:9b (NET)

 Isaiah 64:4 (NETS)

Isaiah 64:4 (English Elpenor)
Things that no eye has seen, or ear heard, or mind imagined, are the things God has prepared for those who love him. From ages past we have not heard, nor have our eyes seen any God besides you, and your works, which will do to those who wait for mercy. From of old we have not heard, neither have our eyes seen a God beside thee, and thy works which thou wilt perform to them that wait for mercy.

I’m more inclined to consider this an allusion to, even Paul’s amplification of, Isaiah 64:4.

Masoretic Text

 Septuagint
Isaiah 64:4 (Tanakh) Isaiah 64:4 (NET) Isaiah 64:4 (NETS)

Isaiah 64:4 (English Elpenor)
For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God (אֱלֹהִים֙), beside thee, what he hath prepared for him that waiteth for him. Since ancient times no one has heard or perceived, no eye has seen any God (‘ĕlōhîm, אלהים) besides you, who intervenes for those who wait for him. From ages past we have not heard, nor have our eyes seen any God (θεὸν) besides you, and your works, which will do to those who wait for mercy. From of old we have not heard, neither have our eyes seen a God (Θεὸν) beside thee, and thy works which thou wilt perform to them that wait for mercy.

New Testament Greek – 1 Corinthians 2:9 (NET)
But just as it is written, “Things that no eye has seen, or ear heard, or mind imagined, are the things God (ὁ θεὸς) has prepared for those who love him.”

The English translation of the Tanakh on Chabad.org reads: And whereof no one had ever heard, had ever perceived by ear, no eye had ever seen a god besides You perform for him who hoped for him.[6]  While the equation of those who wait for him (NET), those who wait for mercy (NETS) or who hoped for him (Chabad.org) with those who love him (NET) is intriguing, I’ll content myself here with the equation of אֱלֹהִים֙ (‘ĕlōhîm), Θεὸν (a form of Θεός) and ὁ θεὸς.  Paul also commented on the relationship of the Holy Spirit to believers (Romans 8:26, 27 NET).

In the same way, the Spirit (τὸ πνεῦμα) helps us in our weakness,[7] for we do not know how we should pray,[8] but[9] the Spirit (τὸ πνεῦμα) himself intercedes for us[10] with inexpressible groanings.  And he who searches our hearts knows the mind of the Spirit (τοῦ πνεύματος), because the Spirit intercedes on behalf of the saints according to God’s (θεὸν, a form of θεός) will.

Jesus said (John 3:6-8 NET):

What is born of the flesh is flesh, and what is born of the Spirit (τοῦ πνεύματος) is spirit (πνεῦμα).  Do not be amazed that I said to you, ‘You must all be born from above.’  The wind (τὸ πνεῦμα) blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going.  So it is with everyone who is born of the Spirit (τοῦ πνεύματος).

I’ll continue in Genesis with the fifth day of creation.

Masoretic Text Septuagint
Genesis 1:20, 21 (Tanakh) Genesis 1:20, 21 (NET) Genesis 1:20, 21 (NETS) Genesis 1:20, 21 (English Elpenor)
And G-d (אֱלֹהִ֔ים) said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven’. God (‘ĕlōhîm, אלהים) said, “Let the water swarm with swarms of living creatures and let birds fly above the earth across the expanse of the sky.” And God (ὁ θεός) said, “Let the waters bring forth creeping things among living creatures and birds flying on the earth against the firmament of the sky.”  And it became so. And God (ὁ Θεός) said, Let the waters bring forth reptiles having life, and winged creatures flying above the earth in the firmament of heaven, and it was so.
And G-d (אֱלֹהִ֔ים) created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and G-d (אֱלֹהִ֖ים) saw that it was good. God (‘ĕlōhîm, אלהים) created the great sea creatures and every living and moving thing with which the water swarmed, according to their kinds, and every winged bird according to its kind.  God (‘ĕlōhîm, אלהים) saw that it was good. And God (ὁ θεὸς) made the great sea monsters and every creature among creeping animals, which the waters brought forth according to their kinds, and every winged bird according to kind.  And God (ὁ θεὸς) saw that they were good. And God (ὁ Θεὸς) made great whales, and every living reptile, which the waters brought forth according to their kinds, and every creature that flies with wings according to its kind, and God (ὁ Θεός) saw that they were good.

This is another example of the truth of God’s word: He does what He says and makes it so.  And here again טֽוֹב (ṭôḇ), translated καλά (a form of καλός) in the Septuagint and good in English, serves in my opinion as an innate and self-imposed limit on God’s absolute power and authority.  It is worth a moment to consider the definitions of καλός in the Koine Greek Lexicon: “beautiful (in appearance), fair; good and pleasing in appearance, beautiful; good, useful; conducive to pleasure and enjoyment; advantageous, beneficial, desirable; free from defects, fine, precious; morally good, honest, noble, praiseworthy, contributing to salvation; blameless, excellent, unobjectionable; free from defects, fine, precious; pleasant, desirable, advantageous.”

Masoretic Text Septuagint
Genesis 1:22-23 (Tanakh) Genesis 1:22-23 (NET) Genesis 1:22-23 (NETS) Genesis 1:22-23 (English Elpenor)
And G-d (אֱלֹהִ֖ים) blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth’ [Table]. God (‘ĕlōhîm, אלהים) blessed them and said, “Be fruitful and multiply and fill the water in the seas, and let the birds multiply on the earth.” And God (ὁ θεὸς) blessed them, saying, “Increase, and multiply and fill the waters in the seas, and let birds multiply on the earth [Table]. And God (ὁ Θεός) blessed them saying, Increase and multiply and fill the waters in the seas, and let the creatures that fly be multiplied on the earth.
And there was evening and there was morning, a fifth day. There was evening, and there was morning, a fifth day. And it came to be evening, and it came to be morning, a fifth day. And there was evening and there was morning, the fifth day.

God blessed them.  The Hebrew word translated blessed was וַיְבָ֧רֶךְ (bāraḵ), which was translated ηὐλόγησεν and εὐλόγησεν (both forms of εὐλογέω) in the Septuagint.  God gives the gifts He deems appropriate to whomever He chooses to give them.  His word is gracious.

Masoretic Text Septuagint
Genesis 1:24, 25 (Tanakh) Genesis 1:24, 25 (NET) Genesis 1:24, 25 (NETS) Genesis 1:24, 25 (English Elpenor)
And G-d (אֱלֹהִ֗ים) said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind’ And it was so. God (‘ĕlōhîm, אלהים) said, “Let the land produce living creatures according to their kinds: cattle, creeping things, and wild animals, each according to its kind.”  It was so. And God (ὁ θεός) said, “Let the earth bring forth the living creature according to kind: quadrapeds and creeping things and wild animals of the earth according to kind.”  And it became so. And God (ὁ Θεός) said, Let the earth bring forth the living creature according to its kind, quadrupeds and reptiles and wild beasts of the earth according to their kind, and it was so.
And G-d (אֱלֹהִים֩) made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and G-d (אֱלֹהִ֖ים) saw that it was good. God (‘ĕlōhîm, אלהים) made the wild animals according to their kinds, the cattle according to their kinds, and all the creatures that creep along the ground according to their kinds.  God (‘ĕlōhîm, אלהים) saw that it was good. And God (ὁ θεὸς) made the wild animals of the earth according to kind and the cattle according to kind and all the creeping things of the earth according to their kind.  And God (ὁ θεὸς) saw that they were good. And God (ὁ Θεὸς) made the wild beasts of the earth according to their kind, and cattle according to their kind, and all the reptiles of the earth according to their kind, and God (ὁ Θεός) saw that they were good.

Here is yet another example of the truth of God’s word.  He does what He says and makes it so.  And again the qualifier טֽוֹב (ṭôḇ), translated καλά (a form of καλός) in the Septuagint and good in English occurs in the text.

Masoretic Text Septuagint
Genesis 1:26, 27 (Tanakh) Genesis 1:26, 27 (NET) Genesis 1:26, 27 (NETS) Genesis 1:26, 27 (English Elpenor)
And G-d (אֱלֹהִ֔ים) 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 fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth’. Then God (‘ĕlōhîm, אלהים) said, “Let us make humankind in our image, after our likeness, so they may rule over the fish of the sea and the birds of the air, over the cattle, and over all the earth, and over all the creatures that move on the earth.” Then God (ὁ θεός) said, “Let us make humankind according to our image and according to likeness, and let them rule over the fish of the sea and the birds of the sky and the cattle and all the earth and all the creeping things that creep upon the earth.” And God (ὁ Θεός) said, Let us make man according to our image and likeness, and let them have dominion over the fish of the sea, and over the flying creatures of heaven, and over the cattle and all the earth, and over all the reptiles that creep on the earth.
And G-d (אֱלֹהִ֤ים) created man in His own image, in the image of G-d (אֱלֹהִ֖ים) created He him; male and female created He them [Table]. God (‘ĕlōhîm, אלהים) created humankind in his own image, in the image of God (‘ĕlōhîm, אלהים) he created them, male and female he created them. And God (ὁ θεὸς) made humankind; according to divine (θεοῦ) image he made it; male and female he made them [Table]. And God (ὁ Θεὸς) made man, according to the image of God (Θεοῦ) he made him, male and female he made them.

Here is another example of the truth of God’s word.  He does what He says and makes it so.  There were no occurrences of either יְהֹוָ֨ה (Yᵊhōvâ) or יֱהֹוִה֙ (yᵊhōvâ) in Genesis 1:20-27.  I’ll pick this up in another essay.

Tables comparing Isaiah 64:4; Genesis 1:20; 1:21; 1:23; 1:24; 1:25 and 1:26 in the Tanakh, KJV and NET; and tables comparing the Greek of Isaiah 64:4; Genesis 1:20; 1:21; 1:23; 1:24; 1:25 and 1:26 in the BLB and Elpenor versions of the Septuagint, and tables comparing 1 Corinthians 2:10, 11 and Romans 8:26 in the NET and KJV follow.

Isaiah 64:4 (Tanakh) Isaiah 64:4 (KJV) Isaiah 64:4 (NET)
For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him. For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him. Since ancient times no one has heard or perceived, no eye has seen any God besides you, who intervenes for those who wait for him.
Isaiah 64:4 (Septuagint BLB) Isaiah 64:4 (Septuagint Elpenor)
ἀπὸ τοῦ αἰῶνος οὐκ ἠκούσαμεν οὐδὲ οἱ ὀφθαλμοὶ ἡμῶν εἶδον θεὸν πλὴν σοῦ καὶ τὰ ἔργα σου ἃ ποιήσεις τοῗς ὑπομένουσιν ἔλεον ἀπὸ τοῦ αἰῶνος οὐκ ἠκούσαμεν, οὐδὲ οἱ ὀφθαλμοὶ ἡμῶν εἶδον Θεὸν πλὴν σοῦ καὶ τὰ ἔργα σου, ἃ ποιήσεις τοῖς ὑπομένουσιν ἔλεον
Isaiah 64:4 (NETS) Isaiah 64:4 (English Elpenor)
From ages past we have not heard, nor have our eyes seen any God besides you, and your works, which will do to those who wait for mercy. From of old we have not heard, neither have our eyes seen a God beside thee, and thy works which thou wilt perform to them that wait for mercy.
Genesis 1:20 (Tanakh) Genesis 1:20 (KJV) Genesis 1:20 (NET)
And G-d said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven’. And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. God said, “Let the water swarm with swarms of living creatures and let birds fly above the earth across the expanse of the sky.”
Genesis 1:20 (Septuagint BLB) Genesis 1:20 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν καὶ πετεινὰ πετόμενα ἐπὶ τῆς γῆς κατὰ τὸ στερέωμα τοῦ οὐρανοῦ καὶ ἐγένετο οὕτως Καὶ εἶπεν ὁ Θεός· ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν καὶ πετεινὰ πετόμενα ἐπὶ τῆς γῆς κατὰ τὸ στερέωμα τοῦ οὐρανοῦ. καὶ ἐγένετο οὕτως
Genesis 1:20 (NETS) Genesis 1:20 (English Elpenor)
And God said, “Let the waters bring forth creeping things among living creatures and birds flying on the earth against the firmament of the sky.”  And it became so. And God said, Let the waters bring forth reptiles having life, and winged creatures flying above the earth in the firmament of heaven, and it was so.
Genesis 1:21 (Tanakh) Genesis 1:21 (KJV) Genesis 1:21 (NET)
And G-d created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and G-d saw that it was good. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. God created the great sea creatures and every living and moving thing with which the water swarmed, according to their kinds, and every winged bird according to its kind.  God saw that it was good.
Genesis 1:21 (Septuagint BLB) Genesis 1:21 (Septuagint Elpenor)
καὶ ἐποίησεν ὁ θεὸς τὰ κήτη τὰ μεγάλα καὶ πᾶσαν ψυχὴν ζῴων ἑρπετῶν ἃ ἐξήγαγεν τὰ ὕδατα κατὰ γένη αὐτῶν καὶ πᾶν πετεινὸν πτερωτὸν κατὰ γένος καὶ εἶδεν ὁ θεὸς ὅτι καλά καὶ ἐποίησεν ὁ Θεὸς τὰ κήτη τὰ μεγάλα καὶ πᾶσαν ψυχὴν ζῴων ἑρπετῶν, ἃ ἐξήγαγε τὰ ὕδατα κατὰ γένη αὐτῶν, καὶ πᾶν πετεινὸν πτερωτὸν κατὰ γένος. καὶ εἶδεν ὁ Θεός, ὅτι καλά
Genesis 1:21 (NETS) Genesis 1:21 (English Elpenor)
And God made the great sea monsters and every creature among creeping animals, which the waters brought forth according to their kinds, and every winged bird according to kind.  And God saw that they were good. And God made great whales, and every living reptile, which the waters brought forth according to their kinds, and every creature that flies with wings according to its kind, and God saw that they were good.
Genesis 1:23 (Tanakh) Genesis 1:23 (KJV) Genesis 1:23 (NET)
And there was evening and there was morning, a fifth day. And the evening and the morning were the fifth day. There was evening, and there was morning, a fifth day.
Genesis 1:23 (Septuagint BLB) Genesis 1:23 (Septuagint Elpenor)
καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα πέμπτη καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα πέμπτη
Genesis 1:23 (NETS) Genesis 1:23 (English Elpenor)
And it came to be evening, and it came to be morning, a fifth day. And there was evening and there was morning, the fifth day.
Genesis 1:24 (Tanakh) Genesis 1:24 (KJV) Genesis 1:24 (NET)
And G-d said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind’ And it was so. And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. God said, “Let the land produce living creatures according to their kinds: cattle, creeping things, and wild animals, each according to its kind.”  It was so.
Genesis 1:24 (Septuagint BLB) Genesis 1:24 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός ἐξαγαγέτω ἡ γῆ ψυχὴν ζῶσαν κατὰ γένος τετράποδα καὶ ἑρπετὰ καὶ θηρία τῆς γῆς κατὰ γένος καὶ ἐγένετο οὕτως Καὶ εἶπεν ὁ Θεός· ἐξαγαγέτω ἡ γῆ ψυχὴν ζῶσαν κατὰ γένος, τετράποδα καὶ ἑρπετὰ καὶ θηρία τῆς γῆς κατὰ γένος. καὶ ἐγένετο οὕτως
Genesis 1:24 (NETS) Genesis 1:24 (English Elpenor)
And God said, “Let the earth bring forth the living creature according to kind: quadrapeds and creeping things and wild animals of the earth according to kind.”  And it became so. And God said, Let the earth bring forth the living creature according to its kind, quadrupeds and reptiles and wild beasts of the earth according to their kind, and it was so.
Genesis 1:25 (Tanakh) Genesis 1:25 (KJV) Genesis 1:25 (NET)
And G-d made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and G-d saw that it was good. And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. God made the wild animals according to their kinds, the cattle according to their kinds, and all the creatures that creep along the ground according to their kinds.  God saw that it was good.
Genesis 1:25 (Septuagint BLB) Genesis 1:25 (Septuagint Elpenor)
καὶ ἐποίησεν ὁ θεὸς τὰ θηρία τῆς γῆς κατὰ γένος καὶ τὰ κτήνη κατὰ γένος καὶ πάντα τὰ ἑρπετὰ τῆς γῆς κατὰ γένος αὐτῶν καὶ εἶδεν ὁ θεὸς ὅτι καλά καὶ ἐποίησεν ὁ Θεὸς τὰ θηρία τῆς γῆς κατὰ γένος, καὶ τὰ κτήνη κατὰ γένος αὐτῶν καὶ πάντα τὰ ἑρπετὰ τῆς γῆς κατὰ γένος αὐτῶν. καὶ εἶδεν ὁ Θεός, ὅτι καλά
Genesis 1:25 (NETS) Genesis 1:25 (English Elpenor)
And God made the wild animals of the earth according to kind and the cattle according to kind and all the creeping things of the earth according to their kind.  And God saw that they were good. And God made the wild beasts of the earth according to their kind, and cattle according to their kind, and all the reptiles of the earth according to their kind, and God saw that they were good.
Genesis 1:26 (Tanakh) Genesis 1:26 (KJV) Genesis 1:26 (NET)
And G-d 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 fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth’. And God 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 fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. Then God said, “Let us make humankind in our image, after our likeness, so they may rule over the fish of the sea and the birds of the air, over the cattle, and over all the earth, and over all the creatures that move on the earth.”
Genesis 1:26 (Septuagint BLB) Genesis 1:26 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα ἡμετέραν καὶ καθ᾽ ὁμοίωσιν καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ τῶν κτηνῶν καὶ πάσης τῆς γῆς καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς καὶ εἶπεν ὁ Θεός· ποιήσωμεν ἄνθρωπον κατ᾿ εἰκόνα ἡμετέραν καὶ καθ᾿ ὁμοίωσιν, καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ τῶν κτηνῶν καὶ πάσης τῆς γῆς καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς
Genesis 1:26 (NETS) Genesis 1:26 (English Elpenor)
Then God said, “Let us make humankind according to our image and according to likeness, and let them rule over the fish of the sea and the birds of the sky and the cattle and all the earth and all the creeping things that creep upon the earth.” And God said, Let us make man according to our image and likeness, and let them have dominion over the fish of the sea, and over the flying creatures of heaven, and over the cattle and all the earth, and over all the reptiles that creep on the earth.
1 Corinthians 2:10, 11 (NET) 1 Corinthians 2:10, 11 (KJV)
God has revealed these to us by the Spirit.  For the Spirit searches all things, even the deep things of God. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἡμῖν |δὲ| ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος· τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ ημιν δε ο θεος απεκαλυψεν δια του πνευματος αυτου το γαρ πνευμα παντα ερευνα και τα βαθη του θεου ημιν δε ο θεος απεκαλυψεν δια του πνευματος αυτου το γαρ πνευμα παντα ερευνα και τα βαθη του θεου
For who among men knows the things of a man except the man’s spirit within him?  So too, no one knows the things of God except the Spirit of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ; οὕτως καὶ τὰ τοῦ θεοῦ οὐδεὶς ἔγνωκεν εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ τις γαρ οιδεν ανθρωπων τα του ανθρωπου ει μη το πνευμα του ανθρωπου το εν αυτω ουτως και τα του θεου ουδεις οιδεν ει μη το πνευμα του θεου τις γαρ οιδεν ανθρωπων τα του ανθρωπου ει μη το πνευμα του ανθρωπου το εν αυτω ουτως και τα του θεου ουδεις οιδεν ει μη το πνευμα του θεου
Romans 8:26 (NET) Romans 8:26 (KJV)
In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, but the Spirit himself intercedes for us with inexpressible groanings. Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ὡσαύτως δὲ καὶ τὸ πνεῦμα συναντιλαμβάνεται τῇ ἀσθενείᾳ ἡμῶν· τὸ γὰρ τί προσευξώμεθα καθὸ δεῖ οὐκ οἴδαμεν, ἀλλὰ αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις ωσαυτως δε και το πνευμα συναντιλαμβανεται ταις ασθενειαις ημων το γαρ τι προσευξωμεθα καθο δει ουκ οιδαμεν αλλ αυτο το πνευμα υπερεντυγχανει υπερ ημων στεναγμοις αλαλητοις ωσαυτως δε και το πνευμα συναντιλαμβανεται ταις ασθενειαις ημων το γαρ τι προσευξομεθα καθο δει ουκ οιδαμεν αλλ αυτο το πνευμα υπερεντυγχανει υπερ ημων στεναγμοις αλαλητοις

[1] Table: Genesis 1:1, 2; Table: Genesis 1:3-5; Table: Genesis 1:6-8; Table: Genesis 1:9-10; Table: Genesis 1:11-13; Table: Genesis 1:14-19

[2] Table: Genesis 1:1, 2

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

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

[5] The NET parallel Greek text and NA28 had ἔγνωκεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had οιδεν (KJV: knoweth).

[6] Isaiah 64:3 (Tanakh chabad.org)

[7] The NET parallel Greek text and NA28 had the singular τῇ ἀσθενείᾳ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural ταις ασθενειαις (KJV: infirmities).

[8] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had προσευξώμεθα here, where the Byzantine Majority Text had προσευξομεθα.

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

[10] The Stephanus Textus Receptus and Byzantine Majority Text had υπερ ημων (KJV: for us) here.  The NET parallel Greek text and NA28 did not.

Psalm 22, Part 10

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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 22:17 (Tanakh/KJV) Psalm 22:17 (NET) Psalm 21:18 (NETS)

Psalm 21:18 (Elpenor English)
I may tell (אֲסַפֵּ֥ר) all my bones: they look and stare upon me. I can count (sāp̄ar, אספר) all my bones; my enemies are gloating over me in triumph. I counted (ἐξηρίθμησα) all my bones, but they took note and observed me; They counted (ἐξηρίθμησαν) all my bones; and they observed and looked upon me.

In the Tanakh and KJV אֲסַפֵּ֥ר was translated I may tell.  It was translated I can count in the NET.  It can mean both.  Consider the first occurrences of forms of סָפַר in the KJV translation (Genesis 15:5 KJV):

And he brought him forth abroad, and said, Look now toward heaven, and tell (sāp̄ar, וספר) the stars, if thou be able to number (sāp̄ar, לספר) them: and he said unto him, So shall thy seed be.

I’m not sure what the translators thought Abraham should tell the stars.  Rashi’s commentary on Psalm 22:17 (22:18) read:

I tell about all my bones: The pain of my bones.

I could understand better if the Lord told Abraham to tell [about] the stars, especially their great number.  But the KJV translation of Genesis 15:5 was unique among the Bible versions I use.

Masoretic Text

 Septuagint
Genesis 15:5 (Tanakh) Table Genesis 15:5 (NET) Genesis 15:5 (NETS) Table

Genesis 15:5 (English Elpenor)
And He brought him forth abroad, and said: ‘Look now toward heaven, and count (וּסְפֹר֙) the stars, if thou be able to count (לִסְפֹּ֣ר) them’; and He said unto him: ‘So shall thy seed be.’ The Lord took him outside and said, “Gaze into the sky and count (sāp̄ar, וספר) the stars—if you are able to count (sāp̄ar, לספר) them!”  Then he said to him, “So will your descendants be.” Then he brought him outside and said to him, “Look up to the sky, and number (ἀρίθμησον) the stars, if you will be able to count (ἐξαριθμῆσαι) them.”  And he said, “So shall your offspring be.” And he brought him out and said to him, Look up now to heaven, and count (ἀρίθμησον) the stars, if thou shalt be able to number (ἐξαριθμῆσαι) them fully, and he said, Thus shall thy seed be.

The relationship between count, number and tell is perhaps easiest to understand when Abraham’s servant returned and recounted to Isaak all the matters (τὰ ῥήματα) that he had carried out.[1]

Masoretic Text

 Septuagint
Genesis 24:66 (Tanakh/KJV) Genesis 24:66 (NET) Genesis 24:66 (NETS)

Genesis 24:66 (English Elpenor)
And the servant told (וַיְסַפֵּ֥ר) Isaac all the things that he had done. The servant told (sāp̄ar, ויספר) Isaac everything that had happened. And the servant recounted (διηγήσατο) to Isaak all the matters that he had carried out. And the servant told (διηγήσατο) Isaac all that he had done.

Abraham had commanded this servant: 1) You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living.[2]  2) You must go instead to my country 3) and to my relatives 4) to find a wife for my son Isaac.[3]  5) Be careful never to take my son back there![4]  In the NETS translation I can practically hear the servant recalling his master’s instructions (ῥήματα, a form of ῥῆμα; NETS: matters) one by one and recounting for Isaac all that he had done to fulfill them.

Exposure is the theme of Psalm 22:17 whether They counted (ἐξηρίθμησαν, a form of ἐξαριθμέω) all my bones (English Elpenor) or Jesus counted (ἐξηρίθμησα a form of ἐξαριθμέω) all [his own] bones (NETS), whether his bones look and stare upon him (Tanakh) or his enemies are gloating over [him] in triumph (NET).  Rashi, too, understood “They look:” as “They rejoice at my misfortune” without specifying whether They were Jesus’ own bones mocking Him as they were stretched by hanging on a cross or the crowd standing around him.

None of the Gospel narratives cover these few moments of Jesus’ crucifixion in quite the cinematic detail of these two verses: For dogs have compassed me.[5]  I can hear this as action description in a screenplay:

Jesus lies naked on his back on the cross.  A knot of Roman soldiers surround him like a pack of wild dogs devouring their prey.

The assembly of the wicked have inclosed me.[6]  Here we see the action from Jesus’ point-of-view.

Jesus sees the faces of his executioners as they fasten him to the cross: one is stoic, another perfunctory, one revels in the cruelty of his task as another winces at the pain of his victim.

They pierced my hands and my feet.[7]

Jesus’ hand spasms as a nail pierces his flesh between his ulna and radius just below the wrist.

He groans as a nail pins both of his feet, one on top of the other, through his insteps flat to the cross.

I may tell all my bones.[8]

As the soldiers raise the cross Jesus sees the bones of his arms as his body stretches, suspended by his nailed wrists.

They counted all my bones.[9]

As Jesus’ body rises above the heads of the soldiers, bystanders see his ribs pressed against his flesh as if his chest is about to burst.

They look and stare upon me.[10]

From his clawed hand to his radius, ulna and humerus wrenching his shoulders, from his rib cage to his pelvis twisting, the sagging flesh of his legs barely disguises his femur, tibia and fibula. 

His bloodied toes arch back as he presses upward on the spike impaling his feet, seeking a moment’s relief from the ache of his arms and shoulders.

Jesus, staring down at the agony of his own body, lifts his eyes.

And they observed and looked upon me.[11]

Every writhing and twisting, every twitch and flutter, every bodily function is displayed for all to see.

The next verse follows:

Masoretic Text

Septuagint
Psalm 22:18 (Tanakh/KJV) Psalm 22:18 (NET) Psalm 21:19 (NETS)

Psalm 21:19 (English Elpenor)
They part my garments among them, and cast lots upon my vesture. They are dividing up my clothes among themselves; they are rolling dice for my garments. they divided my clothes among themselves, and for my clothing they cast lots. They are dividing up my clothes among themselves; they are rolling dice for my garments.

Here Jesus, suspended on an upright cross, sees what happens beneath him.  These shots were described fairly well in the Gospel narratives:

Matthew 27:35, 36 (NET) Mark 15:24, 25 (NET) Luke 23:34 (NET) Table John 19:23, 24 (NET)
When they had crucified him, Then they crucified[12] him Now when the soldiers crucified Jesus,
they took his clothes
But Jesus said, “Father, forgive them, for they don’t know what they are doing.”
they divided his clothes and[13] divided[14] his clothes,
and made four shares, one for each soldier, and the tunic remained.  (Now the tunic was seamless,[15] woven from top to bottom as a single piece.) [Table]  So the soldiers said[16] to one another, “Let’s not tear it,
by throwing dice.[17] throwing dice for them, Then they threw dice[18] but throw dice
to divide his clothes.
to decide what each would take.
to see who will get it.”  This took place to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.”  So the soldiers did these things.
Then they sat down and kept guard over him there.
It was nine o’clock in the morning when they crucified him.

Crucifixion was designed that the body and soul of the victim cry out, “This is wrong!”  The torture for most of us would be that there is nothing we could do to end it but die.  Jesus always had another option (John 10:17, 18 NET).

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

The detail in this psalm must have been quite helpful to the One intent on fulfilling the Scriptures: everything written about me in the law of Moses and the prophets and the psalms must be fulfilled,[19] Jesus reminded his disciples after his resurrection.  For I am reasonably convinced that the last temptation of Christ had much more to do with enduring the cross than any fantasy of domestic bliss.

A table comparing the Greek of Matthew 27:35b in the Stephanus Textus Receptus and the Septuagint follows:

Matthew 27:35b (Stephanus Textus Receptus) Psalm 22:18 (Septuagint BLB) Psalm 21:19 (Septuagint Elpenor)
διεμερισαντο τα ιματια μου εαυτοις και επι τον ιματισμον μου εβαλον κληρον διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῗς καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον
Matthew 27:35b (KJV) Psalm 21:19 (NETS) Psalm 21:19 (English Elpenor)
They parted my garments among them, and upon my vesture did they cast lots. they divided my clothes among themselves, and for my clothing they cast lots. They parted my garments [among] themselves, and cast lots upon my raiment.

According to a note (63) in the NET Matthew alluded to Psalm 22:18 (21:19).  A table comparing the Greek of Matthew’s allusion with that of the Septuagint follows.

Matthew 27:35b (NET Parallel Greek) Psalm 22:18 (Septuagint BLB) Psalm 21:19 (Septuagint Elpenor)
διεμερίσαντο τὰ ἱμάτια αὐτοῦ βάλλοντες κλῆρον διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῗς καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον
Matthew 27:35b (NET) Psalm 21:19 (NETS) Psalm 21:19 (English Elpenor)
they divided his clothes by throwing dice they divided my clothes among themselves, and for my clothing they cast lots. They parted my garments [among] themselves, and cast lots upon my raiment.

According to a note (42) in the NET Mark alluded to Psalm 22:18 (21:19).  A table comparing the Greek of Mark’s allusion with that of the Septuagint follows.

Mark 15:24b (NET Parallel Greek) Psalm 22:18 (Septuagint BLB) Psalm 21:19 (Septuagint Elpenor)
διαμερίζονται τὰ ἱμάτια αὐτοῦ, βάλλοντες κλῆρον διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῗς καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον
Mark 15:24b (NET) Psalm 21:19 (NETS) Psalm 21:19 (English Elpenor)
divided his clothes, throwing dice they divided my clothes among themselves, and for my clothing they cast lots. They parted my garments [among] themselves, and cast lots upon my raiment.

According to a note (84) in the NET Luke alluded to Psalm 22:18 (21:19).  A table comparing the Greek of Luke’s allusion with that of the Septuagint follows.

Luke 23:34b (NET Parallel Greek) Psalm 22:18 (Septuagint BLB) Psalm 21:19 (Septuagint Elpenor)
διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον |κλήρους| διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῗς καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον
Luke 23:34b (NET) Psalm 21:19 (NETS) Psalm 21:19 (English Elpenor)
Then they threw dice to divide his clothes. they divided my clothes among themselves, and for my clothing they cast lots. They parted my garments [among] themselves, and cast lots upon my raiment.

According to a note (77) in the NET John quoted Psalm 22:18 (21:19).  A table comparing the Greek of John’s quotation with that of the Septuagint follows.

John 19:24b (NET Parallel Greek) Psalm 22:18 (Septuagint BLB) Psalm 21:19 (Septuagint Elpenor)
διεμερίσαντο τὰ ἱμάτια μου ἑαυτοῖς καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῗς καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον
John 19:24b (NET) Psalm 21:19 (NETS) Psalm 21:19 (English Elpenor)
They divided my garments among them, and for my clothing they threw dice. they divided my clothes among themselves, and for my clothing they cast lots. They parted my garments [among] themselves, and cast lots upon my raiment.

Tables comparing Psalm 22:17; Genesis 24:66; 24:3; 24:4; 24:6 and Psalm 22:18 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 22:17 (21:18); Genesis 24:66; 24:3; 24:4; 24:6 and Psalm 22:18 (21:19) in the Septuagint (BLB and Elpenor), and tables comparing Matthew 27:35; Mark 15:24 and John 19:24 in the NET and KJV follow.

Psalm 22:17 (Tanakh) Psalm 22:17 (KJV) Psalm 22:17 (NET)
I may tell all my bones: they look and stare upon me. I may tell all my bones: they look and stare upon me. I can count all my bones; my enemies are gloating over me in triumph.
Psalm 22:17 (Septuagint BLB) Psalm 21:18 (Septuagint Elpenor)
ἐξηρίθμησα πάντα τὰ ὀστᾶ μου αὐτοὶ δὲ κατενόησαν καὶ ἐπεῗδόν με ἐξηρίθμησαν πάντα τὰ ὀστᾶ μου, αὐτοὶ δὲ κατενόησαν καὶ ἐπεῖδόν με
Psalm 21:18 (NETS) Psalm 21:18 (English Elpenor)
I counted all my bones, but they took note and observed me; They counted all my bones; and they observed and looked upon me.
Genesis 24:66 (Tanakh) Genesis 24:66 (KJV) Genesis 24:66 (NET)
And the servant told Isaac all the things that he had done. And the servant told Isaac all things that he had done. The servant told Isaac everything that had happened.
Genesis 24:66 (Septuagint BLB) Genesis 24:66 (Septuagint Elpenor)
καὶ διηγήσατο ὁ παῗς τῷ Ισαακ πάντα τὰ ῥήματα ἃ ἐποίησεν καὶ διηγήσατο ὁ παῖς τῷ ᾿Ισαὰκ πάντα τὰ ρήματα, ἃ ἐποίησεν
Genesis 24:66 (NETS) Genesis 24:66 (English Elpenor)
And the servant recounted to Isaak all the matters that he had carried out. And the servant told Isaac all that he had done.
Genesis 24:3 (Tanakh) Genesis 24:3 (KJV) Genesis 24:3 (NET)
And I will make thee swear by HaShem, the G-d of heaven and the G-d of the earth, that thou shalt not take a wife for my son of the daughters of the Canaanites, among whom I dwell. And I will make thee swear by the LORD, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell: so that I may make you solemnly promise by the Lord, the God of heaven and the God of the earth: You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living.
Genesis 24:3 (Septuagint BLB) Genesis 24:3 (Septuagint Elpenor)
καὶ ἐξορκιῶ σε κύριον τὸν θεὸν τοῦ οὐρανοῦ καὶ τὸν θεὸν τῆς γῆς ἵνα μὴ λάβῃς γυναῗκα τῷ υἱῷ μου Ισαακ ἀπὸ τῶν θυγατέρων τῶν Χαναναίων μεθ᾽ ὧν ἐγὼ οἰκῶ ἐν αὐτοῗς καὶ ἐξορκιῶ σε Κύριον τὸν Θεὸν τοῦ οὐρανοῦ καὶ τὸν Θεὸν τῆς γῆς, ἵνα μὴ λάβῃς γυναῖκα τῷ υἱῷ μου ᾿Ισαὰκ ἀπὸ τῶν θυγατέρων τῶν Χαναναίων, μεθ᾿ ὧν ἐγὼ οἰκῶ ἐν αὐτοῖς
Genesis 24:3 (NETS) Genesis 24:3 (English Elpenor)
and I will make you swear by the Lord, the God of the sky and the God of earth, so that you do not get a wife for my son Isaak from the daughters of the Chananites, whom I live among, and I will adjure thee by the Lord the God of heaven, and the God of the earth, that thou take not a wife for my son Isaac from the daughters of the Chananites, with whom I dwell, in the midst of them.
Genesis 24:4 (Tanakh) Genesis 24:4 (KJV) Genesis 24:4 (NET)
But thou shalt go unto my country, and to my kindred, and take a wife for my son, even for Isaac.’ But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac. You must go instead to my country and to my relatives to find a wife for my son Isaac.”
Genesis 24:4 (Septuagint BLB) Genesis 24:4 (Septuagint Elpenor)
ἀλλὰ εἰς τὴν γῆν μου οὗ ἐγενόμην πορεύσῃ καὶ εἰς τὴν φυλήν μου καὶ λήμψῃ γυναῗκα τῷ υἱῷ μου Ισαακ ἐκεῗθεν ἀλλ᾿ ἢ εἰς τὴν γῆν μου, οὗ ἐγεννήθην, πορεύσῃ καὶ εἰς τὴν φυλήν μου καὶ λήψῃ γυναῖκα τῷ υἱῷ μου ᾿Ισαὰκ ἐκεῖθεν
Genesis 24:4 (NETS) Genesis 24:4 (English Elpenor)
but you shall go to my country, where I was born, and to my tribe, and get a wife for my son Isaak from there.” But thou shalt go instead to my country, where I was born, and to my tribe, and thou shalt take from thence a wife for my son Isaac.
Genesis 24:6 (Tanakh) Genesis 24:6 (KJV) Genesis 24:6 (NET)
And Abraham said unto him: ‘Beware thou that thou bring not my son back thither. And Abraham said unto him, Beware thou that thou bring not my son thither again. “Be careful never to take my son back there!” Abraham told him.
Genesis 24:6 (Septuagint BLB) Genesis 24:6 (Septuagint Elpenor)
εἶπεν δὲ πρὸς αὐτὸν Αβρααμ πρόσεχε σεαυτῷ μὴ ἀποστρέψῃς τὸν υἱόν μου ἐκεῗ εἶπε δὲ πρὸς αὐτὸν ῾Αβραάμ· πρόσεχε σεαυτῷ, μὴ ἀποστρέψῃς τὸν υἱόν μου ἐκεῖ
Genesis 24:6 (NETS) Genesis 24:6 (English Elpenor)
But Abraham said to him, “Take heed to yourself; do not bring my son back there. And Abraam said to him, Take heed to thyself that thou carry not my son back thither.
Psalm 22:18 (Tanakh) Psalm 22:18 (KJV) Psalm 22:18 (NET)
They part my garments among them, and cast lots upon my vesture. They part my garments among them, and cast lots upon my vesture. They are dividing up my clothes among themselves; they are rolling dice for my garments.
Psalm 22:18 (Septuagint BLB) Psalm 21:19 (Septuagint Elpenor)
διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῗς καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον
Psalm 21:19 (NETS) Psalm 21:19 (English Elpenor)
they divided my clothes among themselves, and for my clothing they cast lots. They parted my garments [among] themselves, and cast lots upon my raiment.
Matthew 27:35 (NET) Matthew 27:35 (KJV)
When they had crucified him, they divided his clothes by throwing dice. And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Σταυρώσαντες δὲ αὐτὸν διεμερίσαντο τὰ ἱμάτια αὐτοῦ βάλλοντες κλῆρον σταυρωσαντες δε αυτον διεμερισαντο τα ιματια αυτου βαλλοντες κληρον ινα πληρωθη το ρηθεν υπο του προφητου διεμερισαντο τα ιματια μου εαυτοις και επι τον ιματισμον μου εβαλον κληρον σταυρωσαντες δε αυτον διεμερισαντο τα ιματια αυτου βαλλοντες κληρον
Mark 15:24 (NET) Mark 15:24 (KJV)
Then they crucified him and divided his clothes, throwing dice for them, to decide what each would take. And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Καὶ σταυροῦσιν αὐτὸν καὶ διαμερίζονται τὰ ἱμάτια αὐτοῦ, βάλλοντες κλῆρον ἐπ᾿ αὐτὰ τίς τί ἄρῃ και σταυρωσαντες αυτον διεμεριζον τα ιματια αυτου βαλλοντες κληρον επ αυτα τις τι αρη και σταυρωσαντες αυτον διαμεριζονται τα ιματια αυτου βαλλοντες κληρον επ αυτα τις τι αρη
John 19:24 (NET) John 19:24 (KJV)
So the soldiers said to one another, “Let’s not tear it, but throw dice to see who will get it.”  This took place to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.”  So the soldiers did these things. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots.  These things therefore the soldiers did.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἶπαν οὖν πρὸς ἀλλήλους· μὴ σχίσωμεν αὐτόν, ἀλλὰ λάχωμεν περὶ αὐτοῦ τίνος ἔσται· ἵνα ἡ γραφὴ πληρωθῇ [ἡ λέγουσα]· διεμερίσαντο τὰ ἱμάτια μου ἑαυτοῖς καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. Οἱ μὲν οὖν στρατιῶται ταῦτα ἐποίησαν. ειπον ουν προς αλληλους μη σχισωμεν αυτον αλλα λαχωμεν περι αυτου τινος εσται ινα η γραφη πληρωθη η λεγουσα διεμερισαντο τα ιματια μου εαυτοις και επι τον ιματισμον μου εβαλον κληρον οι μεν ουν στρατιωται ταυτα εποιησαν ειπον ουν προς αλληλους μη σχισωμεν αυτον αλλα λαχωμεν περι αυτου τινος εσται ινα η γραφη πληρωθη η λεγουσα διεμερισαντο τα ιματια μου εαυτοις και επι τον ιματισμον μου εβαλον κληρον οι μεν ουν στρατιωται ταυτα εποιησαν

[1] Genesis 24:66 (NETS)

[2] Genesis 24:3b (NET)

[3] Genesis 24:4 (NET)

[4] Genesis 24:6a (NET)

[5] Psalm 22:16a (Tanakh) Table

[6] Psalm 22:16b (Tanakh) Table

[7] Psalm 22:16c (Tanakh) Table

[8] Psalm 22:17a (Tanakh)

[9] Psalm 21:18a (English Elpenor)

[10] Psalm 22:17b (Tanakh)

[11] Psalm 21:18b (English Elpenor)

[12] The NET parallel Greek text and NA28 had σταυροῦσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had σταυρωσαντες (KJV: when they had crucified).

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

[14] The NET parallel Greek text, NA28 and Byzantine Majority Text had διαμερίζονται here, where the Stephanus Textus Receptus had διεμεριζον (KJV: they parted).

[15] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἄραφος here, where the Stephanus Textus Receptus had αρραφος (KJV: without seam).

[16] The NET parallel Greek text and NA28 had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον (KJV: They said).

[17] The Stephanus Textus Receptus had ινα πληρωθη το ρηθεν υπο του προφητου διεμερισαντο τα ιματια μου εαυτοις και επι τον ιματισμον μου εβαλον κληρον (KJV: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[18] The NET parallel Greek text and NA28 had κλήρους here, where the Stephanus Textus Receptus and Byzantine Majority Text had κληρον (KJV: lots).

[19] Luke 24:44b (NET) Table

Westworld, Part 1

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Man: Bring her back online.[1]

A disembodied voice we’ll soon recognize as the voice of Bernard Lowe (Jeffrey Wright), head of programming at Westworld, speaks.  Dolores Abernathy (Evan Rachel Wood) sits naked in a chair.  She is an android at Westworld, a host as androids are called there.

“It doesn’t get cold, doesn’t feel ashamed, doesn’t feel a solitary thing that we haven’t told it to.”[2]

In other words, Dolores sits naked because she is a slave.

Man: Can you hear me?

Dolores: Yes.  I’m sorry.  I’m not feeling quite myself.

Man: You can lose the accent.  Do you know where you are?

Dolores: I’m in a dream.[3]

She is not.  She is in one of the maintenance workrooms under Westworld.

Man: That’s right, Dolores.  You’re in a dream.  Would you like to wake up from this dream?

Dolores: Yes.  I’m terrified.

Man: There’s nothing to be afraid of, Dolores, as long as you answer my questions correctly.  Understand?

Dolores: Yes.[4]

This inquisition determines whether Dolores is allowed to serve above ground in the park or is confined to cold storage on sub-level 83, or not so cold storage as it turns out.  (The air conditioning is broken and no one is complaining.)

Man: Good.  First, have you ever questioned the nature of your reality?

Dolores sleeps in her bed as her inquisition continues as a voiceover.

Dolores: No

Dolores awakens.

Man: Tell us what you think of your world.

Dolores: Some people choose to see the ugliness in this world-

Dolores, dressed, descends the stairs.

Dolores: -the disarray.  I choose to see the beauty.  To believe there is an order to our days: a purpose.

Man: What do you think of the guests?

Dolores: You mean the newcomers?

An unnamed guest arriving at the park on the train talks to his unnamed companion.

Guest: First time I played it white hat.  My family was here.  We went fishing, did the gold hunt in the mountains.

Companion: And last time?

Guest: I came alone, went straight evil.  It was the best two weeks of my life.

Dolores: I like to remember what my father taught me: that at one point or another, we were all new to this world.  The newcomers are just looking for the same thing we are, a place to be free, to stake out dreams, a place with unlimited possibilities.[5]

Thus begins a three season reverie on human sin and freedom of choice by Jonathan Nolan and Lisa Joy.  It prompted my own reverie about my own programming.

“You have to control people,”  Dad used to say.  Written down it seems like an imperative.  Perhaps it had something to do with my early attempts to control my younger brother and sister when Dad came home from work.  Perhaps that was just my own evil desire to dominate others and make them play by my rules.  It’s all too dim and dark for me to know for sure now.

By the time I actually recall my own memories of Dad’s saying, I didn’t hear it as a command for me to obey.  It was said with such bitterness, resentment or sarcasm I assumed he lamented a freedom to believe, to think, to say and to do whatever he wanted, a freedom of choice denied by a rule that people must be controlled.

Dolores was controlled even as an adult by the love of her father Peter Abernathy (Louis Herthum).  He in turn was controlled by her existence as his daughter.  He wanted her home before dark.

Dolores: Oh, I’m not a child anymore.  I’ll be just fine.

Peter: When I was a law man…

Dolores: Yes, Daddy, I know all about when you were a law man.  I know all your stories and so does every boy that ever came courting.

Peter: I know how boys think.  Was one myself once, given to all manner of drinking and mischief.

Dolores: Whatever happened to that fearsome ne’er-do-well?

Peter: He vanished the day I became your father.  I am what I am because of you, and I wouldn’t have it any other way.

Dolores: I know Daddy.  I’ll be home before dark.[6]

This particular form of control was programmed into human beings from the very beginning (Genesis 2:18-25 NET):

The Lord God said, “It is not good for the man to be alone.  I will make a companion for him who corresponds to him.”  The Lord God formed out of the ground every living animal of the field and every bird of the air.  He brought them to the man to see what he would name them, and whatever the man called each living creature, that was its name.  So the man named all the animals, the birds of the air, and the living creatures of the field, but for Adam no companion who corresponded to him was found.  So the Lord God caused the man to fall into a deep sleep, and while he was asleep, he took part of the man’s side and closed up the place with flesh.  Then the Lord God made a woman from the part he had taken out of the man, and he brought her to the man.  Then the man said, “This one at last is bone of my bones and flesh of my flesh; this one will be called ‘woman,’ for she was taken out of man.”

That is why a man leaves his father and mother and unites with his wife, and they become one family [Table].  The man and his wife were both naked, but they were not ashamed [Table].

Together under most normal circumstances the man and his wife will produce a family to love and care for, and in a very real sense to be controlled by.  But why is such control necessary?  It seems to me that the freedom to believe, to think, to say and to do whatever I want is only workable as a way life if I’m alone on a tropical island.  Even there it could become a way of death.

Alone on a tropical island I would lie naked on the beach.  If I do nothing but lie naked on the beach I will die.  Fortunately, I was programmed by someone wiser than I am.  Eventually, the pain of sunburn or a sensation of thirst will drive me inland seeking shelter and fresh water.  In time I’ll have a sensation of hunger and search for food.  If my searches are successful, my time will be divided between lying naked on the beach and those searches for shelter from the sun, water to drink and food to eat.  Who, knows, I might even spend some time washing the sweat and grime off my naked body.

So, is it my choice to search for shelter, water and food?  Or am I enslaved to the cravings of my body?  Or, what becomes even more apparent in the context of three seasons of Westworld, am I enslaved to the Programmer who created me (Genesis 1:27 NET)?

God created humankind in his own image, in the image of God he created them, male and female he created them.

How I’ll react is determined in large part by how I feel about my Creator.  Am I grateful for his wisdom, punctuating my sunbathing with searches for shelter, water and food?  Or am I angry and resentful about it?

Theoretically, if I have the willpower, I remain free to lie stubbornly on the beach until I die.  If I do not lie naked on the beach until I die yet remain angry and resentful, it probably means I want to live in an imaginary world, a world where I never have any pain from sunburn and where slaves bring me water and food on demand.  You know, like “heaven,” or Westworld where Jonathan Nolan and Lisa Joy explore what life is like for slaves whose creator is less than love (1 John 4:7, 8 NET):

Dear friends, let us love one another, because love (1 Corinthians 13) is from God, and everyone who loves has been fathered by God and knows God.  The person who does not love does not know God because God is love.

By day Dolores paints near the river that marks the boundary of the family-friendly area of the park.  Her “purpose,” like the catcher in the rye, is to warn children who might stray too close to that boundary.  At night she has a very different “purpose.”

After a day of coy flirtation with what seems like a returning guest, Theodore (Teddy) Flood (James Marsden), a more gentlemanly man than some, the sweet Dolores’ returns home to find her mother and father murdered.  Teddy kills the androids that killed them.  A mysterious Man in Black (Ed Harris) shows up to rape and possibly murder Dolores.  When Teddy intervenes, we learn that he, too, is an android, programmed to lose to the Man in Black or any other guest who happens along.

Dolores’ and Teddy‘s creator, Dr. Robert Ford (Anthony Hopkins), is not love but merely a man as innately evil as any guest at the park.  In a maintenance session Ford (the god of this brave new world) confirmed to Teddy:[7]

Your job is not to protect Dolores, it’s to keep her here.  To ensure that the guests find her if they want to best the stalwart gunslinger and have their way with his girl.

Then this truth was erased from Teddy’s memory before he was put back in service in this man-made “heaven” called Westworld, that the rape of Dolores would be all the more appealing to sinful men night after night after night.  Love acted differently toward those He created (1 John 4:9, 10 NET):

By this the love of God is revealed in us: that God has sent his one and only Son into the world so that we may live through him.  In this is love: not that we have loved God, but that he loved us and sent his Son to be the atoning sacrifice for our sins.

Jesus, God’s one and only Son, believed the evil one comes and snatches truth from someone’s memory (Matthew 13:19 NET):

When anyone hears the word about the kingdom and does not understand it, the evil one comes and snatches what was sown in his heart…

A more realistic vision of a true heaven (a more sustainable heaven, at least) is a life of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control, every moment of every day (and night) forever.  That should frighten even the least self-aware.  Paul wrote (2 Corinthians 5:14, 15 NET):

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

I’m going to cut to the chase here.  The righteousness given to those who trust Jesus is the fruit of his Holy Spirit: God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control springing up within us to eternal life from his own Spirit dwelling in us.  The mission, should you choose to accept it, is to learn to be led by his Spirit, his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness and his self-control, rather than having some righteousness of your own derived from some law, his or anyone else’s, including your own.

So then, if anyone is in Christ, he is a new creation; what is old has passed away—look, what is new has come [Table]!  And all these things are from God who reconciled us to himself through Christ and who has given us the ministry of reconciliation [Table].  In other words, in Christ God was reconciling the world to himself, not counting people’s trespasses against them, and he has given us the message of reconciliation.  Therefore we are ambassadors for Christ, as though God were making his plea through us.  We plead with you on Christ’s behalf, “Be reconciled to God!”  God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God [Table].[8]

Paul wrote to people in Philippi who believed Jesus (Philippians 2:12-16a NET):

So then, my dear friends, just as you have always obeyed (ὑπηκούσατε, a form of ὑπακούω), not only in my presence but even more in my absence, continue working out your salvation with awe and reverence, for the one bringing forth in you both the desire and the effort—for the sake of his good pleasure—is God [Table].  Do everything without grumbling or arguing, so that you may be blameless and pure, children of God without blemish[9] though you live in[10] a crooked and perverse society, in which you shine as lights in the world by holding on (ἐπέχοντες, a form of ἐπέχω) to the word of life…

Tables comparing Genesis 2:18; 2:19; 2:20; 2:21; 2:22; 2:23 and 1:27 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 2:18; 2:19; 2:20; 2:21; 2:22; 2:23 and 1:27 in the Septuagint (BLB and Elpenor), and a table comparing Philippians 2:15 in the NET and KJV follow.

Genesis 2:18 (Tanakh)

 Genesis 2:18 (KJV)

Genesis 2:18 (NET)
And HaShem G-d said: ‘It is not good that the man should be alone; I will make him a help meet for him.’ And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him. The Lord God said, “It is not good for the man to be alone.  I will make a companion for him who corresponds to him.”

Genesis 2:18 (Septuagint BLB)

Genesis 2:18 (Septuagint Elpenor)
καὶ εἶπεν κύριος ὁ θεός οὐ καλὸν εἶναι τὸν ἄνθρωπον μόνον ποιήσωμεν αὐτῷ βοηθὸν κατ᾽ αὐτόν Καὶ εἶπε Κύριος ὁ Θεός· οὐ καλὸν εἶναι τὸν ἄνθρωπον μόνον· ποιήσωμεν αὐτῷ βοηθὸν κατ᾿ αὐτόν

Genesis 2:18 (NETS)

Genesis 2:18 (English Elpenor)
Then the Lord God said, “It is not good that the man is alone; let us make him a helper corresponding to him.” And the Lord God said, [It is] not good that the man should be alone, let us make for him a help suitable to him.

Genesis 2:19 (Tanakh)

 Genesis 2:19 (KJV)

Genesis 2:19 (NET)
And out of the ground HaShem G-d formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. The Lord God formed out of the ground every living animal of the field and every bird of the air.  He brought them to the man to see what he would name them, and whatever the man called each living creature, that was its name.

Genesis 2:19 (Septuagint BLB)

Genesis 2:19 (Septuagint Elpenor)
καὶ ἔπλασεν ὁ θεὸς ἔτι ἐκ τῆς γῆς πάντα τὰ θηρία τοῦ ἀγροῦ καὶ πάντα τὰ πετεινὰ τοῦ οὐρανοῦ καὶ ἤγαγεν αὐτὰ πρὸς τὸν Αδαμ ἰδεῗν τί καλέσει αὐτά καὶ πᾶν ὃ ἐὰν ἐκάλεσεν αὐτὸ Αδαμ ψυχὴν ζῶσαν τοῦτο ὄνομα αὐτοῦ καὶ ἔπλασεν ὁ Θεὸς ἔτι ἐκ τῆς γῆς πάντα τὰ θηρία τοῦ ἀγροῦ καὶ πάντα τὰ πετεινὰ τοῦ οὐρανοῦ καὶ ἤγαγεν αὐτὰ πρὸς τὸν ᾿Αδάμ, ἰδεῖν τί καλέσει αὐτά. καὶ πᾶν ὃ ἐὰν ἐκάλεσεν αὐτὸ ᾿Αδὰμ ψυχὴν ζῶσαν, τοῦτο ὄνομα αὐτῷ

Genesis 2:19 (NETS)

Genesis 2:19 (English Elpenor)
And out of the earth God furthermore formed all the animals of the field and all the birds of the sky and brought them to Adam to see what he would call them, and anything, whatever Adam called it as living creature, this was its name. And God formed yet farther out of the earth all the wild beasts of the field, and all the birds of the sky, and he brought them to Adam, to see what he would call them, and whatever Adam called any living creature, that was the name of it.

Genesis 2:20 (Tanakh)

 Genesis 2:20 (KJV)

Genesis 2:20 (NET)
And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him. So the man named all the animals, the birds of the air, and the living creatures of the field, but for Adam no companion who corresponded to him was found.

Genesis 2:20 (Septuagint BLB)

Genesis 2:20 (Septuagint Elpenor)
καὶ ἐκάλεσεν Αδαμ ὀνόματα πᾶσιν τοῗς κτήνεσιν καὶ πᾶσι τοῗς πετεινοῗς τοῦ οὐρανοῦ καὶ πᾶσι τοῗς θηρίοις τοῦ ἀγροῦ τῷ δὲ Αδαμ οὐχ εὑρέθη βοηθὸς ὅμοιος αὐτῷ καὶ ἐκάλεσεν ᾿Αδὰμ ὀνόματα πᾶσι τοῖς κτήνεσι καὶ πᾶσι τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ πᾶσι τοῖς θηρίοις τοῦ ἀγροῦ· τῷ δὲ ᾿Αδὰμ οὐχ εὑρέθη βοηθὸς ὅμοιος αὐτῷ

Genesis 2:20 (NETS)

Genesis 2:20 (English Elpenor)
And Adam gave names to all the cattle and to all the birds of the sky and to all the animals of the field, but for Adam there was not found a helper like him. And Adam gave names to all the cattle and to all the birds of the sky, and to all the wild beasts of the field, but for Adam there was not found a help like to himself.

Genesis 2:21 (Tanakh)

 Genesis 2:21 (KJV)

Genesis 2:21 (NET)
And HaShem G-d caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof. And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; So the Lord God caused the man to fall into a deep sleep, and while he was asleep, he took part of the man’s side and closed up the place with flesh.

Genesis 2:21 (Septuagint BLB)

Genesis 2:21 (Septuagint Elpenor)
καὶ ἐπέβαλεν ὁ θεὸς ἔκστασιν ἐπὶ τὸν Αδαμ καὶ ὕπνωσεν καὶ ἔλαβεν μίαν τῶν πλευρῶν αὐτοῦ καὶ ἀνεπλήρωσεν σάρκα ἀντ᾽ αὐτῆς καὶ ἐπέβαλεν ὁ Θεὸς ἔκστασιν ἐπὶ τὸν ᾿Αδάμ, καὶ ὕπνωσε· καὶ ἔλαβε μίαν τῶν πλευρῶν αὐτοῦ καὶ ἀνεπλήρωσε σάρκα ἀντ᾿ αὐτῆς

Genesis 2:21 (NETS)

Genesis 2:21 (English Elpenor)
And God cast a trance upon Adam, and he slept, and he took one of his ribs and filled up flesh in its place. And God brought a trance upon Adam, and he slept, and he took one of his ribs, and filled up the flesh instead thereof.

Genesis 2:22 (Tanakh)

 Genesis 2:22 (KJV)

Genesis 2:22 (NET)
And the rib, which HaShem G-d had taken from the man, made He a woman, and brought her unto the man. And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man. Then the Lord God made a woman from the part he had taken out of the man, and he brought her to the man.

Genesis 2:22 (Septuagint BLB)

Genesis 2:22 (Septuagint Elpenor)
καὶ ᾠκοδόμησεν κύριος ὁ θεὸς τὴν πλευράν ἣν ἔλαβεν ἀπὸ τοῦ Αδαμ εἰς γυναῗκα καὶ ἤγαγεν αὐτὴν πρὸς τὸν Αδαμ καὶ ᾠκοδόμησεν ὁ Θεὸς τὴν πλευράν, ἣν ἔλαβεν ἀπὸ τοῦ ᾿Αδάμ, εἰς γυναῖκα καὶ ἤγαγεν αὐτὴν πρὸς τὸν ᾿Αδάμ

Genesis 2:22 (NETS)

Genesis 2:22 (English Elpenor)
And the rib that he had taken from Adam the Lord God fashioned into a woman and brought her to Adam. And God formed the rib which he took from Adam into a woman, and brought her to Adam.

Genesis 2:23 (Tanakh)

 Genesis 2:23 (KJV)

Genesis 2:23 (NET)
And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’ And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. Then the man said, “This one at last is bone of my bones and flesh of my flesh; this one will be called ‘woman,’ for she was taken out of man.”

Genesis 2:23 (Septuagint BLB)

Genesis 2:23 (Septuagint Elpenor)
καὶ εἶπεν Αδαμ τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου καὶ σὰρξ ἐκ τῆς σαρκός μου αὕτη κληθήσεται γυνή ὅτι ἐκ τοῦ ἀνδρὸς αὐτῆς ἐλήμφθη αὕτη καὶ εἶπεν ᾿Αδάμ· τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου καὶ σὰρξ ἐκ τῆς σαρκός μου· αὕτη κληθήσεται γυνή, ὅτι ἐκ τοῦ ἀνδρὸς αὐτῆς ἐλήφθη αὕτη

Genesis 2:23 (NETS)

Genesis 2:23 (English Elpenor)
And Adam said, “This now is bone of my bones and flesh of my flesh; this one shall be called Woman, for out of her husband she was taken.” And Adam said, This now is bone of my bones, and flesh of my flesh; she shall be called woman, because she was taken out of her husband.

Genesis 1:27 (Tanakh)

 Genesis 1:27 (KJV)

Genesis 1:27 (NET)
And G-d created man in His own image, in the image of G-d created He him; male and female created He them. So God created man in his own image, in the image of God created he him; male and female created he them. God created humankind in his own image, in the image of God he created them, male and female he created them.

Genesis 1:27 (Septuagint BLB)

Genesis 1:27 (Septuagint Elpenor)
καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον κατ᾽ εἰκόνα θεοῦ ἐποίησεν αὐτόν ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς καὶ ἐποίησεν ὁ Θεὸς τὸν ἄνθρωπον, κατ᾿ εἰκόνα Θεοῦ ἐποίησεν αὐτόν, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς

Genesis 1:27 (NETS)

Genesis 1:27 (English Elpenor)
And God made humankind; according to divine image he made it; male and female he made them. And God made man, according to the image of God he made him, male and female he made them.

Philippians 2:15 (NET)

Philippians 2:15 (KJV)
so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἵνα γένησθε ἄμεμπτοι καὶ ἀκέραιοι, τέκνα θεοῦ ἄμωμα μέσον γενεᾶς σκολιᾶς καὶ διεστραμμένης, ἐν οἷς φαίνεσθε ὡς φωστῆρες ἐν κόσμῳ ινα γενησθε αμεμπτοι και ακεραιοι τεκνα θεου αμωμητα εν μεσω γενεας σκολιας και διεστραμμενης εν οις φαινεσθε ως φωστηρες εν κοσμω ινα γενησθε αμεμπτοι και ακεραιοι τεκνα θεου αμωμητα εν μεσω γενεας σκολιας και διεστραμμενης εν οις φαινεσθε ως φωστηρες εν κοσμω

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

[2] Dr. Robert Ford (Anthony Hopkins), Westworld, Season 1, Episode 3: “The Stray”

[3] Westworld, Season 1, Episode 1: “The Original”

[4] Ibid.

[5] Ibid.

[6] Ibid.

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

[8] 2 Corinthians 5:17-21 (NET)

[9] The NET parallel Greek text and NA28 had ἄμωμα here, where the Stephanus Textus Receptus and Byzantine Majority Text had αμωμητα (KJV: without rebuke).

[10] The NET parallel Greek text and NA28 had μέσον here, where the Stephanus Textus Receptus and Byzantine Majority Text had εν μεσω (KJV: in the midst).

Funeral, Part 2

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This is the first Scripture reading from my mother’s funeral.  I selected passages that contained forms of ἀνίστημι to describe resurrection from the dead:

I have come down from heaven [Jesus said] not to do my own will but the will of the one who sent me.  Now this is the will of the one who sent me—that I should not lose one person of every one he has given me, but raise them all up (ἀναστήσω, a form of ἀνίστημι) at the last day.  For this is the will of my Father—for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up (ἀναστήσω, a form of ἀνίστημι) at the last day.”[1]

Jesus began to teach [his disciples] that the Son of Man must suffer many things and be rejected by the elders, chief priests, and experts in the law, and be killed, and after three days rise again (ἀναστῆναι, another form of ἀνίστημι) [Table].  He spoke openly about this.  So Peter took him aside and began to rebuke him.  But after turning and looking at his disciples, he rebuked Peter[2] and said,[3] “Get behind me, Satan.  You are not setting your mind on God’s interests, but on man’s.”[4]

As[5] they were coming down from[6] the mountain [after Jesus’ transfiguration], he gave them orders not to tell anyone what they had seen until after the Son of Man had risen (ἀναστῇ, another form of ἀνίστημι) from the dead.  They kept this statement to themselves, discussing what this rising (ἀναστῆναι, another form of ἀνίστημι) from the dead meant.[7]

Then Jesus took the twelve aside and said to them, “Look, we are going up to Jerusalem,[8] and everything that is written about the Son of Man by the prophets will be accomplished.  For he will be handed over to the Gentiles; he will be mocked, mistreated, and spat on.  They will flog him severely and kill him.  Yet on the third day he will rise again (ἀναστήσεται, another form of ἀνίστημι).”  But the twelve understood none of these things.  This saying was hidden from them, and they did not grasp what Jesus meant.[9]

Now on the first day of the week [after Jesus’ crucifixion], at early dawn,[10] the women went to the tomb, taking the aromatic spices they had prepared.[11]  They found that the stone had been rolled away from the tomb, but[12] when they went in, they did not find the body of the Lord Jesus.  While they were perplexed[13] about this, suddenly two men stood beside them in dazzling attire.[14] The women were terribly frightened and bowed their faces[15] to the ground, but the men said[16] to them, “Why do you look for the living among the dead?  He is not here, but[17] has been raised (ἠγέρθη, a form of ἐγείρω)!  Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again (ἀναστῆναι, another form of ἀνίστημι).”  Then the women remembered his words, and when they returned from the tomb, they told all these things to the eleven and to all the rest….

But these[18] words seemed like pure nonsense to them, and they did not believe them.  But Peter got up (ἀναστὰς, another form of ἀνίστημι) and ran to the tomb.  He bent down and saw only the strips of linen cloth;[19] then he went home, wondering what had happened.[20]

For they did not yet understand the scripture that Jesus must rise (ἀναστῆναι, another form of ἀνίστημι) from the dead.[21]

[Later Jesus appeared to them:] he said to them,[22] “These are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and the prophets and the psalms must be fulfilled [Table].”  Then he opened their minds so they could understand the scriptures, and said to them, “Thus it stands written that the Christ would suffer and would rise (ἀναστῆναι, another form of ἀνίστημι) from the dead on the third day, and repentance for the forgiveness of sins would be proclaimed in his name to all nations, beginning from Jerusalem.  You are witnesses of these things.  And look, I am sending you what my Father promised.  But stay in the city until you have been clothed with power from on high [Table].”[23]

I chose not to comment as my mother had written in her funeral notes, but did a second Scripture reading instead.  My mind scatters in many directions simultaneously when I speak.  Besides, my commentary was already embedded in my choice of Scriptures.

[After receiving the Holy Spirit, Peter proclaimed:] “Men of Israel, listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, wonders, and miraculous signs that God performed among you through him, just as you yourselves know—this man, who was handed over by the predetermined plan and foreknowledge of God, you executed by nailing him to a cross at the hands of Gentiles [Table].  But God raised him up (ἀνέστησεν, another form of ἀνίστημι), having released him from the pains of death because it was not possible for him to be held in its power.  For David says about him,[24] ‘I saw the Lord always in front of me, for he is at my right hand so that I will not be shaken.  Therefore my heart was glad and my tongue rejoiced; my body also will live in hope, because you will not leave my soul in Hades, nor permit your Holy One to experience decay [Table].  You have made known to me the paths of life; you will make me full of joy with your presence.’

“Brothers, I can speak confidently to you about our forefather David, that he both died and was buried, and his tomb is with us to this day.  So then, because he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants on his throne, David by foreseeing this spoke about the resurrection of the Christ, that he was neither abandoned to Hades, nor did his body experience decay [Table].  This Jesus God raised up (ἀνέστησεν, another form of ἀνίστημι), and we are all witnesses of it.  So then, exalted to the right hand of God, and having received the promise of the Holy Spirit from the Father, he has poured out what you both see and hear.  For David did not ascend into heaven, but he himself says,[25] ‘The Lord said to my lord, “Sit at my right hand [Table] until I make your enemies a footstool for your feet.”’

Therefore let all the house of Israel know beyond a doubt that God has made this Jesus whom you crucified both Lord and Christ.”[26]

God raised him up (ἤγειρεν, another form ἐγείρω) on the third day [Peter proclaimed the Gospel to Gentiles] and caused him to be seen [Table], not by all the people, but by us, the witnesses God had already chosen, who ate and drank with him after he rose (ἀναστῆναι, another form of ἀνίστημι) from the dead.  He commanded us to preach to the people and to warn them that he is the one appointed by God as judge of the living and the dead [Table].  About him all the prophets testify, that everyone who believes in him receives forgiveness of sins through his name.”[27]

Paul [formerly a persecutor of those who believed Jesus] went to the Jews in the synagogue [at Thessalonica], as he customarily did, and on three Sabbath days he addressed[28] them from the scriptures, explaining and demonstrating that the Christ had to suffer and to rise (ἀναστῆναι, another form of ἀνίστημι) from the dead, saying, “This Jesus[29] I am proclaiming to you is the Christ.”[30]

The final Scripture reading was graveside:

[Paul was invited to speak at the synagogue in Pisidian Antioch]: But regarding the fact that he has raised (ἀνέστησεν, another form of ἀνίστημι) Jesus from the dead, never again to be in a state of decay, God has spoken in this way: ‘I will give you the holy and trustworthy promises made to David [Table].’  Therefore he also says in another psalm, ‘You will not permit your Holy One to experience decay [Table].’  For David, after he had served God’s purpose in his own generation, died, was buried with his ancestors, and experienced decay [Table], but the one whom God raised up did not experience decay.  Therefore let it be known to you, brothers, that through this one forgiveness of sins is proclaimed to you, and by this one everyone who believes is justified from everything from which the law of Moses could not justify you.  Watch out, then, that what is spoken about by the prophets does not happen to you: ‘Look, you scoffers; be amazed and perish!  For I am doing a work in your days, a work you would never believe, even if someone tells you’” [Table].[31]

No one can come to me [Jesus said] unless the Father who sent me draws him, and I[32] will raise him up (ἀναστήσω, a form of ἀνίστημι) at[33] the last day.[34]  [I never think of this verse without recalling its companion]: And I, when I am lifted up (ὑψωθῶ, a form of ὑψόω) from the earth [Jesus said, to indicate clearly what kind of death he was going to[35] die[36]] will draw all people to myself.”[37]

For if we believe that Jesus died and rose (ἀνέστη, another form of ἀνίστημι) again [Paul wrote those who believed Jesus in Thessalonica] so also we believe that God will bring with him those who have fallen asleep [through Jesus].  For we tell you this by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will surely not go ahead of those who have fallen asleep.  For the Lord himself will come down from heaven with a shout of command, with the voice of the archangel, and with the trumpet of God, and the dead in Christ will rise (ἀναστήσονται, another form of ἀνίστημι) first.  Then we who are alive, who are left, will be suddenly caught up together with them in the clouds to meet the Lord in the air.  And so we will always be with the Lord.  Therefore encourage one another with these words.[38]

 

According to a note (135) in the NET Acts 13:34b was a quotation from Isaiah 55:3.  A table comparing the Greek of Paul’s quotation with that of the Septuagint follows:

Acts 13:34b (NET Parallel Greek) Table

 Isaiah 55:3b (Septuagint BLB) Table

Isaiah 55:3b (Septuagint Elpenor)
δώσω ὑμῖν τὰ ὅσια Δαυὶδ τὰ πιστά καὶ διαθήσομαι ὑμῗν διαθήκην αἰώνιον τὰ ὅσια Δαυιδ τὰ πιστά καὶ διαθήσομαι ὑμῖν διαθήκην αἰώνιον, τὰ ὅσια Δαυὶδ τὰ πιστά
Acts 13:34b (NET) Isaiah 55:3b (NETS) Isaiah 55:3 (English Elpenor)
I will give you the holy and trustworthy promises made to David. I will make with you an everlasting covenant, the sacred things of David that are sure. and I will make with you an everlasting covenant, the sure mercies of David.

According to a note (139) in the NET Acts 13:35b was a quotation from Psalm 16:10 (15:10).  A table comparing the Greek of Paul’s quotation with that of the Septuagint follows:

Acts 13:35b (NET Parallel Greek) Table

 Psalm 16:10b (Septuagint BLB) Table

Psalm 15:10b (Septuagint Elpenor)
οὐ δώσεις τὸν ὅσιον σου ἰδεῖν διαφθοράν οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῗν διαφθοράν οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν

Acts 13:35b (NET)

 Psalm 15:10b (NETS)

Psalm 15:10b (English Elpenor)
You will not permit your Holy One to experience decay. or give your devout to see corruption. neither wilt thou suffer thine Holy One to see corruption.

According to a note (154) in the NET Acts 13:41 was a quotation from Habakkuk 1:5.  A table comparing the Greek of Paul’s quotation with that of the Septuagint follows:

Acts 13:41 (NET Parallel Greek) Table

 Habakkuk 1:5 (Septuagint BLB) Table

Habakkuk 1:5 (Septuagint Elpenor)
ἴδετε, οἱ καταφρονηταί, καὶ θαυμάσατε καὶ ἀφανίσθητε, ὅτι ἔργον ἐργάζομαι ἐγὼ ἐν ταῖς ἡμέραις ὑμῶν, ἔργον ὃ οὐ μὴ πιστεύσητε ἐάν τις ἐκδιηγῆται ὑμῖν ἴδετε οἱ καταφρονηταί καὶ ἐπιβλέψατε καὶ θαυμάσατε θαυμάσια καὶ ἀφανίσθητε διότι ἔργον ἐγὼ ἐργάζομαι ἐν ταῗς ἡμέραις ὑμῶν ὃ οὐ μὴ πιστεύσητε ἐάν τις ἐκδιηγῆται ἴδετε, οἱ καταφρονηταί, καὶ ἐπιβλέψατε καὶ θαυμάσατε θαυμάσια καὶ ἀφανίσθητε, διότι ἔργον ἐγὼ ἐργάζομαι ἐν ταῖς ἡμέραις ὑμῶν, ὃ οὐ μὴ πιστεύσητε, ἐάν τις ἐκδιηγῆται

Acts 13:41 (NET)

 Habakkuk 1:5 (NETS)

Habakkuk 1:5 (English Elpenor)
Look, you scoffers; be amazed and perish!  For I am doing a work in your days, a work you would never believe, even if someone tells you. Look, you despisers, and watch!  And marvel at marvelous things, and be annihilated!  For I am working a work in your days that you would not believe if someone should tell it. Behold, ye despisers, and look, and wonder marvelously, and vanish: for I work a work in your days, which ye will in no wise believe, though a man declare [it to you].

Tables comparing Mark 8:33; 9:9; Luke 18:31; 24:1; 24:3-6; 24:11, 12; Acts 17:2, 3 and John 12:33 in the NET and KJV follow.

Mark 8:33 (NET)

Mark 8:33 (KJV)
But after turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan.  You are not setting your mind on God’s interests, but on man’s.” But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ ἐπιστραφεὶς καὶ ἰδὼν τοὺς μαθητὰς αὐτοῦ ἐπετίμησεν Πέτρῳ καὶ λέγει· ὕπαγε ὀπίσω μου, σατανᾶ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων ο δε επιστραφεις και ιδων τους μαθητας αυτου επετιμησεν τω πετρω λεγων υπαγε οπισω μου σατανα οτι ου φρονεις τα του θεου αλλα τα των ανθρωπων ο δε επιστραφεις και ιδων τους μαθητας αυτου επετιμησεν τω πετρω λεγων υπαγε οπισω μου σατανα οτι ου φρονεις τα του θεου αλλα τα των ανθρωπων

Mark 9:9 (NET)

Mark 9:9 (KJV)
As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ καταβαινόντων αὐτῶν ἐκ τοῦ ὄρους διεστείλατο αὐτοῖς ἵνα μηδενὶ ἃ εἶδον διηγήσωνται, εἰ μὴ ὅταν ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἀναστῇ καταβαινοντων δε αυτων απο του ορους διεστειλατο αυτοις ινα μηδενι διηγησωνται α ειδον ει μη οταν ο υιος του ανθρωπου εκ νεκρων αναστη καταβαινοντων δε αυτων απο του ορους διεστειλατο αυτοις ινα μηδενι διηγησωνται α ειδον ει μη οταν ο υιος του ανθρωπου εκ νεκρων αναστη

Luke 18:31 (NET)

Luke 18:31 (KJV)
Then Jesus took the twelve aside and said to them, “Look, we are going up to Jerusalem, and everything that is written about the Son of Man by the prophets will be accomplished. Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Παραλαβὼν δὲ τοὺς δώδεκα εἶπεν πρὸς αὐτούς· ἰδοὺ ἀναβαίνομεν εἰς Ἰερουσαλήμ, καὶ τελεσθήσεται πάντα τὰ γεγραμμένα διὰ τῶν προφητῶν τῷ υἱῷ τοῦ ἀνθρώπου παραλαβων δε τους δωδεκα ειπεν προς αυτους ιδου αναβαινομεν εις ιεροσολυμα και τελεσθησεται παντα τα γεγραμμενα δια των προφητων τω υιω του ανθρωπου παραλαβων δε τους δωδεκα ειπεν προς αυτους ιδου αναβαινομεν εις ιεροσολυμα και τελεσθησεται παντα τα γεγραμμενα δια των προφητων τω υιω του ανθρωπου

Luke 24:1 (NET)

Luke 24:1 (KJV)
Now on the first day of the week, at early dawn, the women went to the tomb, taking the aromatic spices they had prepared. Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τῇ δὲ μιᾷ τῶν σαββάτων ὄρθρου βαθέως ἐπὶ τὸ μνῆμα ἦλθον φέρουσαι ἃ ἡτοίμασαν ἀρώματα τη δε μια των σαββατων ορθρου βαθεος ηλθον επι το μνημα φερουσαι α ητοιμασαν αρωματα και τινες συν αυταις τη δε μια των σαββατων ορθρου βαθεος ηλθον επι το μνημα φερουσαι α ητοιμασαν αρωματα και τινες συν αυταις

Luke 24:3-6 (NET)

Luke 24:3-6 (KJV)
but when they went in, they did not find the body of the Lord Jesus. And they entered in, and found not the body of the Lord Jesus.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰσελθοῦσαι δὲ οὐχ εὗρον τὸ σῶμα |τοῦ κυρίου Ἰησοῦ| και εισελθουσαι ουχ ευρον το σωμα του κυριου ιησου και εισελθουσαι ουχ ευρον το σωμα του κυριου ιησου
While they were perplexed about this, suddenly two men stood beside them in dazzling attire. And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἐγένετο ἐν τῷ ἀπορεῖσθαι αὐτὰς περὶ τούτου καὶ ἰδοὺ ἄνδρες δύο ἐπέστησαν αὐταῖς ἐν ἐσθῆτι ἀστραπτούσῃ και εγενετο εν τω διαπορεισθαι αυτας περι τουτου και ιδου δυο ανδρες επεστησαν αυταις εν εσθησεσιν αστραπτουσαις και εγενετο εν τω διαπορεισθαι αυτας περι τουτου και ιδου ανδρες δυο επεστησαν αυταις εν εσθησεσιν αστραπτουσαις
The women were terribly frightened and bowed their faces to the ground, but the men said to them, “Why do you look for the living among the dead? And as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐμφόβων δὲ γενομένων αὐτῶν καὶ κλινουσῶν τὰ πρόσωπα εἰς τὴν γῆν εἶπαν πρὸς αὐτάς· τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν εμφοβων δε γενομενων αυτων και κλινουσων το προσωπον εις την γην ειπον προς αυτας τι ζητειτε τον ζωντα μετα των νεκρων εμφοβων δε γενομενων αυτων και κλινουσων το προσωπον εις την γην ειπον προς αυτας τι ζητειτε τον ζωντα μετα των νεκρων
He is not here, but has been raised!  Remember how he told you, while he was still in Galilee, He is not here, but is risen: remember how he spake unto you when he was yet in Galilee,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
|οὐκ ἔστιν ὧδε, ἀλλὰ ἠγέρθη.| μνήσθητε ὡς ἐλάλησεν ὑμῖν ἔτι ὢν ἐν τῇ Γαλιλαίᾳ ουκ εστιν ωδε αλλ ηγερθη μνησθητε ως ελαλησεν υμιν ετι ων εν τη γαλιλαια ουκ εστιν ωδε αλλ ηγερθη μνησθητε ως ελαλησεν υμιν ετι ων εν τη γαλιλαια

Luke 24:11, 12 (NET)

Luke 24:11, 12 (KJV)
But these words seemed like pure nonsense to them, and they did not believe them. And their words seemed to them as idle tales, and they believed them not.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἐφάνησαν ἐνώπιον αὐτῶν ὡσεὶ λῆρος τὰ ρήματα ταῦτα, καὶ ἠπίστουν αὐταῖς και εφανησαν ενωπιον αυτων ωσει ληρος τα ρηματα αυτων και ηπιστουν αυταις και εφανησαν ενωπιον αυτων ωσει ληρος τα ρηματα αυτων και ηπιστουν αυταις
But Peter got up and ran to the tomb.  He bent down and saw only the strips of linen cloth; then he went home, wondering what had happened. Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
|Ὁ δὲ Πέτρος ἀναστὰς ἔδραμεν ἐπὶ τὸ μνημεῖον καὶ παρακύψας βλέπει τὰ ὀθόνια μόνα, καὶ ἀπῆλθεν πρὸς ἑαυτὸν θαυμάζων τὸ γεγονός.| ο δε πετρος αναστας εδραμεν επι το μνημειον και παρακυψας βλεπει τα οθονια κειμενα μονα και απηλθεν προς εαυτον θαυμαζων το γεγονος ο δε πετρος αναστας εδραμεν επι το μνημειον και παρακυψας βλεπει τα οθονια κειμενα μονα και απηλθεν προς εαυτον θαυμαζων το γεγονος

Acts 17:2, 3 (NET)

Acts 17:2, 3 (KJV)
Paul went to the Jews in the synagogue, as he customarily did, and on three Sabbath days he addressed them from the scriptures, And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
κατὰ δὲ τὸ εἰωθὸς τῷ Παύλῳ εἰσῆλθεν πρὸς αὐτοὺς καὶ ἐπὶ σάββατα τρία διελέξατο αὐτοῖς ἀπὸ τῶν γραφῶν κατα δε το ειωθος τω παυλω εισηλθεν προς αυτους και επι σαββατα τρια διελεγετο αυτοις απο των γραφων κατα δε το ειωθος τω παυλω εισηλθεν προς αυτους και επι σαββατα τρια διελεξατο αυτοις απο των γραφων
explaining and demonstrating that the Christ had to suffer and to rise from the dead, saying, “This Jesus I am proclaiming to you is the Christ.” Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
διανοίγων καὶ παρατιθέμενος ὅτι τὸν χριστὸν ἔδει παθεῖν καὶ ἀναστῆναι ἐκ νεκρῶν καὶ ὅτι οὗτος ἐστιν ὁ χριστὸς [ὁ] Ἰησοῦς ὃν ἐγὼ καταγγέλλω ὑμῖν διανοιγων και παρατιθεμενος οτι τον χριστον εδει παθειν και αναστηναι εκ νεκρων και οτι ουτος εστιν ο χριστος ιησους ον εγω καταγγελλω υμιν διανοιγων και παρατιθεμενος οτι τον χριστον εδει παθειν και αναστηναι εκ νεκρων και οτι ουτος εστιν ο χριστος ιησους ον εγω καταγγελλω υμιν

John 12:33 (NET)

John 12:33 (KJV)
(Now he said this to indicate clearly what kind of death he was going to die.) This he said, signifying what death he should die.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τοῦτο δὲ ἔλεγεν σημαίνων ποίῳ θανάτῳ ἤμελλεν ἀποθνῄσκειν. τουτο δε ελεγεν σημαινων ποιω θανατω ημελλεν αποθνησκειν τουτο δε ελεγεν σημαινων ποιω θανατω εμελλεν αποθνησκειν

[1] John 6:38-40 (NET) Table

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

[3] The NET parallel Greek text and NA28 had καὶ λέγει here, where the Stephanus Textus Receptus and Byzantine Majority Text had λεγων (KJV: saying).

[4] Mark 8:31-33 (NET)

[5] The NET parallel Greek text and NA28 had Καὶ (not translated in the NET), where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: And).

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

[7] Mark 9:9, 10 (NET)

[8] The NET parallel Greek text and NA28 had  Ἰερουσαλήμ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιεροσολυμα.

[9] Luke 18:31-34 (NET)

[10] The NET parallel Greek text and NA28 had the adverb βαθέως (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had the potentially redundant adjective βαθεος (not translated in the KJV).

[11] The Stephanus Textus Receptus and Byzantine Majority Text had και τινες συν αυταις (KJV: and certain others with them) here.  The NET parallel Greek text and NA28 did not.

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

[13] The NET parallel Greek text and NA28 had ἀπορεῖσθαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had διαπορεισθαι (KJV: were much perplexed).

[14] The NET parallel Greek text and NA28 had ἐσθῆτι ἀστραπτούσῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εσθησεσιν αστραπτουσαις (KJV: shining garments).

[15] The NET parallel Greek text and NA28 had τὰ πρόσωπα here, where the Stephanus Textus Receptus and Byzantine Majority Text had το προσωπον.

[16] The NET parallel Greek text and NA28 had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

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

[18] The NET parallel Greek text and NA28 had ταῦτα here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτων (KJV: their).

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

[20] Luke 24:1-9, 11, 12 (NET)

[21] John 20:9 (NET)

[22] The NET parallel Greek text and NA28 had πρὸς αὐτούς here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτοις (KJV: unto them).

[23] Luke 24:44-49 (NET)

[24] This quotation is discussed in detail in Peter’s First Gospel Proclamation Revisited, Part 3.

[25] There is a table comparing the Greek of Peter’s quotation with the Septuagint in Peter’s First Gospel Proclamation Revisited, Part 3.

[26] Acts 2:22-36 (NET)

[27] Acts 10:40-43 (NET)

[28] The NET parallel Greek text, NA28 and Byzantine Majority Text had διελέξατο here, where the Stephanus Textus Receptus had διελεγετο (KJV: reasoned).

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

[30] Acts 17:2, 3 (NET)

[31] Acts 13:34-41 (NET)

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

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

[34] John 6:44 (NET) Table

[35] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ἤμελλεν here, where the Byzantine Majority Text had εμελλεν.

[36] John 12:33 (NET)

[37] John 12:32 (NET)

[38] 1 Thessalonians 4:14-18 (NET)

Funeral, Part 1

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

Masoretic Text

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

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

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

First, I broke down the translations clause by clause:

Masoretic Text

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

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

Masoretic Text

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

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

Masoretic Text

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

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

Masoretic Text

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

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

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

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

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

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

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

Masoretic Text

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

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

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

Masoretic Text

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

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

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

Masoretic Text

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

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

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

Masoretic Text

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

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

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

Masoretic Text

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

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

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

Masoretic Text

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

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

Elisha brought a boy back to life:

Masoretic Text

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

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

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

Masoretic Text

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

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

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

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

Isaiah 57:15 (Tanakh)

 Isaiah 57:15 (KJV)

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

Isaiah 57:15 (Septuagint BLB)

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

Isaiah 57:15 (NETS)

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

Genesis 5:3 (Tanakh)

 Genesis 5:3 (KJV)

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

Genesis 5:3 (Septuagint BLB)

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

Genesis 5:3 (NETS)

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

Genesis 19:19 (Tanakh)

 Genesis 19:19 (KJV)

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

Genesis 19:19 (Septuagint BLB)

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

Genesis 19:19 (NETS)

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

Genesis 19:32 (Tanakh)

 Genesis 19:32 (KJV)

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

Genesis 19:32 (Septuagint BLB)

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

Genesis 19:32 (NETS)

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

Deuteronomy 32:39 (Tanakh)

 Deuteronomy 32:39 (KJV)

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

Deuteronomy 32:39 (Septuagint BLB)

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

Deuteronomy 32:39 (NETS)

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

2 Kings 8:1 (Tanakh)

 2 Kings 8:1 (KJV)

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

2 Kings 8:1 (Septuagint BLB)

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

4 Reigns 8:1 (NETS)

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

Isaiah 26:19 (Tanakh)

 Isaiah 26:19 (KJV)

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

Isaiah 26:19 (Septuagint BLB)

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

Isaiah 26:19 (NETS)

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

Revelation 14:13-16 (NET)

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

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

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

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

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

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

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

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

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

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

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

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

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

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

[11] John 11:24 (KJV) Table

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

[13] Luke 9:23 (NET) Table

Peter’s Second Gospel Proclamation, Part 3

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

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

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

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

Acts 3:25b (NET Parallel Greek)

 Genesis 22:18a (Septuagint BLB) Table

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

Acts 3:25b (NET)

 Genesis 22:18a (NETS)

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

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

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

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

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

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

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

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

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

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

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

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

 Isaiah 59:20, 21a (Septuagint BLB)

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

Romans 11:26b, 27a (NET)

 Isaiah 59:20, 21a (NETS)

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

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

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

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

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

Masoretic Text

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Isaiah 27:9 (Tanakh)

 Isaiah 27:9 (KJV)

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

Isaiah 27:9 (Septuagint BLB)

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

Isaiah 27:9 (NETS)

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

Isaiah 59:20 (Tanakh)

 Isaiah 59:20 (KJV)

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

Isaiah 59:20 (Septuagint BLB)

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

Isaiah 59:20 (NETS)

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

Isaiah 59:21 (Tanakh)

 Isaiah 59:21 (KJV)

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

Isaiah 59:21 (Septuagint BLB)

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

Isaiah 59:21 (NETS)

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

Acts 3:24 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

Acts 3:26 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

Romans 11:26 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

Luke 11:37 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

2 Corinthians 5:14 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

2 Corinthians 5:18 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

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

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

[3] Acts 3:26 (NET)

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

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

[6] Romans 11:27b (NET)

[7] Acts 3:26 (NET)

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

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

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

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

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

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

[14] John 10:30 (NET)

[15] John 17:10a (NET)

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

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

[18] Romans 8:14 (NET)

Isaiah 53:10-12, Part 8

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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).  Three of those occurrences also contain forms of יָד (yāḏ).  In the first under consideration יָדִי֙ was translated with a form of χείρ.

Masoretic Text

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Masoretic Text

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

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

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

Masoretic Text

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

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

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

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

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

James 4:6b (NET Parallel Greek)

 Proverbs 3:34 (Septuagint BLB)

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

James 4:6b (NET)

 Proverbs 3:34 (NETS)

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

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

1 Peter 5:5b (NET Parallel Greek)

 Proverbs 3:34 (Septuagint BLB)

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

1 Peter 5:5b (NET)

 Proverbs 3:34 (NETS)

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

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

Luke 22:37b (NET Parallel Greek)

 Isaiah 53:12d (Septuagint BLB) Table

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

Luke 22:37b (NET)

 Isaiah 53:12d (NETS)

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

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

Proverbs 3:34 (Tanakh)

 Proverbs 3:34 (KJV)

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

Proverbs 3:34 (Septuagint BLB)

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

Proverbs 3:34 (NETS)

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

1 Peter 5:5 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

1 Peter 1:6, 7 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

Luke 22:37 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

Luke 9:23, 24 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

[1] Luke 1:51 (NET)

[2] Romans 1:28-31 NET

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

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

[5] Isaiah 1:25 (NETS)

[6] 1 John 4:8 (NET)

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

[8] 1 Peter 4:12 (NET)

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

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

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

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

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

[14] Luke 22:37 (NET)

[15] Isaiah 1:25 (Tanakh)

[16] Isaiah 1:25 (NET)

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

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

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

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

Peter’s Second Gospel Proclamation, Part 2

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

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

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

Masoretic Text

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

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

Masoretic Text

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

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

Masoretic Text

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

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

Masoretic Text

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

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

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

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

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

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

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

Masoretic Text

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

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

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

Acts 3:22 (NET Parallel Greek)

 Deuteronomy 18:15 (Septuagint BLB) Table

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

Acts 3:22 (NET)

 Deuteronomy 18:15 (NETS)

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

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

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

Masoretic Text

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

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

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

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

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

Masoretic Text

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

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

Masoretic Text

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

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

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

Acts 3:23 (NET Parallel Greek)

 Deuteronomy 18:19 (Septuagint BLB)

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

Acts 3:23 (NET)

 Deuteronomy 18:19 (NETS)

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

Acts 3:23 (NET Parallel Greek)

 Leviticus 23:29 (Septuagint BLB)

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

Acts 3:23 (NET)

 Leviticus 23:29 (NETS)

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

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

Acts 3:23a (NET Parallel Greek)

 Leviticus 23:29a (Septuagint BLB)

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

Acts 3:23b (NET)

 Deuteronomy 18:19b (Septuagint BLB)

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

Acts 3:23c (NET)

 Leviticus 23:29b (Septuagint BLB)

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

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

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

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

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

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

Ezekiel 14:6 (Tanakh)

 Ezekiel 14:6 (KJV)

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

Ezekiel 14:6 (Septuagint BLB)

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

Ezekiel 14:6 (NETS)

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

Zechariah 1:3 (Tanakh)

 Zechariah 1:3 (KJV)

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

Zechariah 1:3 (Septuagint BLB)

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

Zechariah 1:3 (NETS)

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

Malachi 3:7 (Tanakh)

 Malachi 3:7 (KJV)

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

Malachi 3:6b, 7 (Septuagint BLB)

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

Malachi 3:7 (NETS)

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

Deuteronomy 18:18 (Tanakh)

 Deuteronomy 18:18 (KJV)

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

Deuteronomy 18:18 (Septuagint BLB)

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

Deuteronomy 18:18 (NETS)

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

Deuteronomy 18:19 (Tanakh)

 Deuteronomy 18:19 (KJV)

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

Deuteronomy 18:19 (Septuagint BLB)

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

Deuteronomy 18:19 (NETS)

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

Leviticus 23:29 (Tanakh)

 Leviticus 23:29 (KJV)

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

Leviticus 23:29 (Septuagint BLB)

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

Leviticus 23:29 (NETS)

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

Acts 3:18-20 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

Acts 3:21-23 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

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

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

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

[4] Who Am I? Part 3

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

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

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

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

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

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

[11] Acts 3:22b (NET)

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

[13] Acts 3:23 (NET)

[14] John 3:7 (NET)

[15] John 12:32 (NET)

Psalm 22, Part 9

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

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

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

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

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

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

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

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

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

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

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

Masoretic Text

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Psalm 22:15 (Tanakh)

 Psalm 22:15 (KJV)

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

Psalm 22:15 (Septuagint BLB)

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

Psalm 21:16 (NETS)

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

Psalm 22:16 (Tanakh)

 Psalm 22:16 (KJV)

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

Psalm 22:16 (Septuagint BLB)

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

Psalm 21:17 (NETS)

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

John 19:28, 29 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

John 20:19, 20 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

John 20:24 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

[1] John 19:28b (NET)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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