Westworld, Part 3

Posted on November 1, 2021 by admin

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

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

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

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

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

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

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

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

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

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

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

He explains to Dolores (Evan Rachel Wood):

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

Dolores: This world doesn’t belong to you.

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

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

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

Teddy: Did you hurt them, too?

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

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

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

It struck me how close and how far William was from the truth. For through the law I died to the law so that I may live to God, Paul wrote to believing Galatians. I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.^[12]

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

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

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

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

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

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

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

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

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

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

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

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

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

However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.

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

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

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

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

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

Genesis 3:2 (Septuagint BLB)	Genesis 3:2 (Septuagint Elpenor)
καὶ εἶπεν ἡ γυνὴ τῷ ὄφει ἀπὸ καρποῦ ξύλου τοῦ παραδείσου φαγόμεθα	καὶ εἶπεν ἡ γυνὴ τῷ ὄφει· ἀπὸ καρποῦ τοῦ ξύλου τοῦ παραδείσου φαγούμεθα,
Genesis 3:2 (NETS)	Genesis 3:2 (English Elpenor)
And the woman said to the snake, “We shall eat of the fruit of the tree of the orchard,	And the woman said to the serpent, We may eat of the fruit of the trees of the garden,

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

Genesis 3:3 (Septuagint BLB)	Genesis 3:3 (Septuagint Elpenor)
ἀπὸ δὲ καρποῦ τοῦ ξύλου ὅ ἐστιν ἐν μέσῳ τοῦ παραδείσου εἶπεν ὁ θεός οὐ φάγεσθε ἀπ᾽ αὐτοῦ οὐδὲ μὴ ἅψησθε αὐτοῦ ἵνα μὴ ἀποθάνητε	ἀπὸ δὲ τοῦ καρποῦ τοῦ ξύλου, ὅ ἐστιν ἐν μέσῳ τοῦ παραδείσου, εἶπεν ὁ Θεός, οὐ φάγεσθε ἀπ᾿ αὐτοῦ, οὐ δὲ μὴ ἅψησθε αὐτοῦ, ἵνα μὴ ἀποθάνητε
Genesis 3:3 (NETS)	Genesis 3:3 (English Elpenor)
but of the fruit of the tree that is in the middle of the orchard, God said, ‘You shall not eat of it nor shall you even touch it, lest you die.’”	but of the fruit of the tree which is in the midst of the garden, God said, Ye shall not eat of it, neither shall ye touch it, lest ye die.

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

Genesis 3:6 (Septuagint BLB)	Genesis 3:6 (Septuagint Elpenor)
καὶ εἶδεν ἡ γυνὴ ὅτι καλὸν τὸ ξύλον εἰς βρῶσιν καὶ ὅτι ἀρεστὸν τοῗς ὀφθαλμοῗς ἰδεῗν καὶ ὡραῗόν ἐστιν τοῦ κατανοῆσαι καὶ λαβοῦσα τοῦ καρποῦ αὐτοῦ ἔφαγεν καὶ ἔδωκεν καὶ τῷ ἀνδρὶ αὐτῆς μετ᾽ αὐτῆς καὶ ἔφαγον	καὶ εἶδεν ἡ γυνή, ὅτι καλὸν τὸ ξύλον εἰς βρῶσιν καὶ ὅτι ἀρεστὸν τοῖς ὀφθαλμοῖς ἰδεῖν καὶ ὡραῖόν ἐστι τοῦ κατανοῆσαι, καὶ λαβοῦσα ἀπὸ τοῦ καρποῦ αὐτοῦ ἔφαγε· καὶ ἔδωκε καὶ τῷ ἀνδρὶ αὐτῆς μετ᾿ αὐτῆς, καὶ ἔφαγον
Genesis 3:6 (NETS)	Genesis 3:6 (English Elpenor)
And the woman saw that the tree was good for food and that it was pleasing for the eyes to look at and it was beautiful to contemplate, and when she had taken of its fruit she ate, and she also gave some to her husband with her, and they ate.	And the woman saw that the tree was good for food, and that it was pleasant to the eyes to look upon and beautiful to contemplate, and having taken of its fruit she ate, and she gave to her husband also with her, and they ate.

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

Isaiah 64:6 (Septuagint BLB)	Isaiah 64:6 (Septuagint Elpenor)
καὶ ἐγενήθημεν ὡς ἀκάθαρτοι πάντες ἡμεῗς ὡς ῥάκος ἀποκαθημένης πᾶσα ἡ δικαιοσύνη ἡμῶν καὶ ἐξερρύημεν ὡς φύλλα διὰ τὰς ἀνομίας ἡμῶν οὕτως ἄνεμος οἴσει ἡμᾶς	καὶ ἐγενήθημεν ὡς ἀκάθαρτοι πάντες ἡμεῖς, ὡς ῥάκος ἀποκαθημένης πᾶσα ἡ δικαιοσύνη ἡμῶν· καὶ ἐξερρύημεν ὡς φύλλα διὰ τὰς ἀνομίας ἡμῶν, οὕτως ἄνεμος οἴσει ἡμᾶς
Isaiah 64:6 (NETS)	Isaiah 64:6 (English Elpenor)
And we have all become like unclean people; all our righteousness is like the rag of a woman who sits apart. And we have fallen off like leaves because of our acts of lawlessness; thus the wind will take us away.	and we are all become as unclean, and all our righteousness as a filthy rag: and we have fallen as leaves because of our iniquities; thus the wind shall carry us [away].

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

Judges 12:5 (Septuagint BLB)	Judges 12:5 (Septuagint Elpenor)
καὶ προκατελάβοντο ἄνδρες Γαλααδ τὰς διαβάσεις τοῦ Ιορδάνου τοῦ Εφραιμ καὶ ἐγενήθη ὅτι εἶπαν οἱ διασεσῳσμένοι τοῦ Εφραιμ διαβῶμεν καὶ εἶπαν αὐτοῗς οἱ ἄνδρες Γαλααδ μὴ ὑμεῗς ἐκ τοῦ Εφραιμ καὶ εἶπαν οὔκ ἐσμεν	καὶ προκατελάβετο Γαλαὰδ τὰς διαβάσεις τοῦ ᾿Ιορδάνου τοῦ ᾿Εφραίμ, καὶ εἶπαν αὐτοῖς οἱ διασωζόμενοι ᾿Εφραίμ· διαβῶμεν, καὶ εἶπαν αὐτοῖς οἱ ἄνδρες Γαλαάδ· μὴ ᾿Εφραθίτης εἶ; καὶ εἶπεν· οὔ
Judges 12:5 (NETS)	Judges 12:5 (English Elpenor)
And the men of Galaad quickly seized the fords of the Jordan of Ephraim. And it came about that the fugitives of Ephraim said, “Let us pass over,” and the men of Galaad said to them, “Are you not from Ephraim?” And they said, “We are not.”	And Galaad took the fords of Jordan before Ephraim; and they that escaped of Ephraim said to them, Let us go over: and the men of Galaad said, Art thou an Ephrathite? and he said, No.

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

Judges 12:6 (Septuagint BLB)	Judges 12:6 (Septuagint Elpenor)
καὶ εἶπαν αὐτοῗς εἴπατε δὴ σύνθημα καὶ οὐ κατηύθυναν τοῦ λαλῆσαι οὕτως καὶ ἐπελάβοντο αὐτῶν καὶ ἔσφαξαν αὐτοὺς ἐπὶ τὰς διαβάσεις τοῦ Ιορδάνου καὶ ἔπεσαν ἐξ Εφραιμ ἐν τῷ καιρῷ ἐκείνῳ δύο τεσσαράκοντα χιλιάδες	καὶ εἶπαν αὐτῷ· εἶπον δὴ Στάχυς· καὶ οὐ κατεύθυνε τοῦ λαλῆσαι οὕτως. καὶ ἐπελάβοντο αὐτοῦ, καὶ ἔθυσαν αὐτὸν πρὸς τὰς διαβάσεις τοῦ ᾿Ιορδάνου, καὶ ἔπεσαν ἐν τῷ καιρῷ ἐκείνῳ ἀπὸ ᾿Εφραὶμ δύο καὶ τεσσαράκοντα χιλιάδες
Judges 12:6 (NETS)	Judges 12:6 (English Elpenor)
And they said to them, “Then say: Password,” and they did not keep straight so as to say it like that. And they seized them and slew them at the fords of the Jordan. And forty-two thousand of Ephraim fell at that time.	Then they said to him, Say now Stachys; and he did not rightly pronounce it so: and they took him, and slew him at the fords of Jordan; and there fell at that time of Ephraim two and forty thousand.

Westworld, Part 4

Back to Father, Son and Holy Spirit, Part 9

Back to Who Am I? Part 14

Back to Father, Son and Holy Spirit – Part 10

Back to Keep Yourselves from Idols, Part 1

Back to Keep Yourselves From Idols, Part 3

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

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

^[3] Romans 5:12 (NET)

^[4] John 8:31a (NET)

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

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

^[7] Isaiah 64:6a (NET)

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

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

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

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

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

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

^[14] John 3:17 (NET)

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

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

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

^[18] John 12:33 (NET)

^[19] John 12:32 (NET)

^[20] Acts 26:14 (NET) Table

Psalm 22, Part 11

Posted on October 19, 2021 by admin

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

Masoretic Text		Septuagint
Psalm 22:19 (Tanakh/KJV)	Psalm 22:19 (NET)	Psalm 21:20 (NETS)	Psalm 21:20 (Elpenor English)
But be not thou far from me (תִּרְחָ֑ק), O LORD: O my strength, haste thee to help me.	But you, O Lord, do not remain far away (rāḥaq, תרחק). You are my source of strength. Hurry and help me!	But you, O Lord, do not put my help far away (μακρύνῃς)! Attend to my support!	But thou, O Lord, remove not my help afar off (μακρύνῃς): be ready for mine aid.

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

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

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

Masoretic Text		Septuagint
Psalm 22:19 (Tanakh/KJV)	Psalm 22:19 (NET)	Psalm 21:20 (NETS)	Psalm 21:20 (Elpenor English)
But be not thou far from me, O LORD: O my strength (אֱ֜יָֽלוּתִ֗י), haste thee to help me.	But you, O Lord, do not remain far away. You are my source of strength (‘ĕyālûṯ, אילותי). Hurry and help me!	But you, O Lord, do not put my help (τὴν βοήθειάν μου) far away! Attend to my support!	But thou, O Lord, remove not my help (τὴν βοήθειάν μου) afar off: be ready for mine aid.

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

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

Masoretic Text		Septuagint
Psalm 22:19 (Tanakh/KJV)	Psalm 22:19 (NET)	Psalm 21:20 (NETS)	Psalm 21:20 (Elpenor English)
But be not thou far from me, O LORD: O my strength, haste thee to help me (לְעֶזְרָ֥תִי).	But you, O Lord, do not remain far away. You are my source of strength. Hurry and help me (ʿezrâ, לעזרתי)!	But you, O Lord, do not put my help far away! Attend to my support (ἀντίλημψίν μου)!	But thou, O Lord, remove not my help afar off: be ready for mine aid (ἀντίληψίν μου).

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

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

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

Masoretic Text		Septuagint
Psalm 22:20 (Tanakh/KJV)	Psalm 22:20 (NET)	Psalm 21:21 (NETS)	Psalm 21:21 (English Elpenor)
Deliver (הַצִּ֣ילָה) my soul (נַפְשִׁ֑י) from the sword; my darling from the power of the dog.	Deliver (nāṣal, הצילה) me (nep̄eš, נפשי) from the sword. Save my life from the claws of the wild dogs.	Rescue (ῥῦσαι) my soul (τὴν ψυχήν μου) from the sword, and from a dog’s claw my only life.	Deliver (ῥῦσαι) my soul (τὴν ψυχήν μου) from the sword; my only-begotten one from the power of the dog.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Psalm 22:19 (Septuagint BLB)	Psalm 21:20 (Septuagint Elpenor)
σὺ δέ κύριε μὴ μακρύνῃς τὴν βοήθειάν μου εἰς τὴν ἀντίλημψίν μου πρόσχες	σὺ δέ, Κύριε, μὴ μακρύνῃς τὴν βοήθειάν μου ἀπ᾿ ἐμοῦ, εἰς τὴν ἀντίληψίν μου πρόσχες
Psalm 21:20 (NETS)	Psalm 21:20 (English Elpenor)
But you, O Lord, do not put my help far away! Attend to my support!	But thou, O Lord, remove not my help afar off: be ready for mine aid.

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

Genesis 21:14 (Septuagint BLB)	Genesis 21:14 (Septuagint Elpenor)
ἀνέστη δὲ Αβρααμ τὸ πρωὶ καὶ ἔλαβεν ἄρτους καὶ ἀσκὸν ὕδατος καὶ ἔδωκεν Αγαρ καὶ ἐπέθηκεν ἐπὶ τὸν ὦμον καὶ τὸ παιδίον καὶ ἀπέστειλεν αὐτήν ἀπελθοῦσα δὲ ἐπλανᾶτο τὴν ἔρημον κατὰ τὸ φρέαρ τοῦ ὅρκου	ἀνέστη δὲ ῾Αβραὰμ τὸ πρωΐ καὶ ἔλαβεν ἄρτους καὶ ἀσκὸν ὕδατος καὶ ἔδωκε τῇ ῎Αγαρ καὶ ἐπέθηκεν ἐπὶ τῶν ὤμων αὐτῆς τὸ παιδίον καὶ ἀπέστειλεν αὐτήν. ἀπελθοῦσα δὲ ἐπλανᾶτο κατὰ τὴν ἔρημον, κατὰ τὸ φρέαρ τοῦ ὅρκου
Genesis 21:14 (NETS)	Genesis 21:14 (English Elpenor)
Then Abraam rose in the morning and took bread loaves and a skin of water and gave them to Hagar and put them on her shoulder, along with the child and sent her away. And when she departed she began wandering about the wilderness over against the well of the oath.	And Abraam rose up in the morning and took loaves and a skin of water, and gave [them] to Agar, and he put the child on her shoulder, and sent her away, and she having departed wandered in the wilderness near the well of the oath.

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

Genesis 21:15 (Septuagint BLB)	Genesis 21:15 (Septuagint Elpenor)
ἐξέλιπεν δὲ τὸ ὕδωρ ἐκ τοῦ ἀσκοῦ καὶ ἔρριψεν τὸ παιδίον ὑποκάτω μιᾶς ἐλάτης	ἐξέλιπε δὲ τὸ ὕδωρ ἐκ τοῦ ἀσκοῦ, καὶ ἔρριψε τὸ παιδίον ὑποκάτω μιᾶς ἐλάτης
Genesis 21:15 (NETS)	Genesis 21:15 (English Elpenor)
Then the water from the skin gave out and she cast the child under a silver fir.	And the water failed out of the skin, and she cast the child under a fir tree.

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

Genesis 21:16 (Septuagint BLB)	Genesis 21:16 (Septuagint Elpenor)
ἀπελθοῦσα δὲ ἐκάθητο ἀπέναντι αὐτοῦ μακρόθεν ὡσεὶ τόξου βολήν εἶπεν γάρ οὐ μὴ ἴδω τὸν θάνατον τοῦ παιδίου μου καὶ ἐκάθισεν ἀπέναντι αὐτοῦ ἀναβοῆσαν δὲ τὸ παιδίον ἔκλαυσεν	ἀπελθοῦσα δὲ ἐκάθητο ἀπέναντι αὐτοῦ μακρόθεν ὡσεὶ τόξου βολήν· εἶπε γάρ, οὐ μὴ ἴδω τὸν θάνατον τοῦ παιδίου μου. καὶ ἐκάθισεν ἀπέναντι αὐτοῦ, ἀναβοῆσαν δὲ τὸ παιδίον ἔκλαυσεν
Genesis 21:16 (NETS)	Genesis 21:16 (English Elpenor)
And after departing she sat down opposite him a good way off, about a bowshot, for she said, “I will not look upon the death of my child.” And she was seated opposite him, and the child cried out and wept.	And she departed and sat down opposite him at a distance, as it were a bow-shot, for she said, Surely I cannot see the death of my child: and she sat opposite him, and the child cried aloud and wept.

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

Judges 5:23 (Septuagint BLB)	Judges 5:23 (Septuagint Elpenor)
καταράσασθε Μαρωζ εἶπεν ὁ ἄγγελος κυρίου καταράσει καταράσασθε τοὺς ἐνοίκους αὐτῆς ὅτι οὐκ ἤλθοσαν εἰς τὴν βοήθειαν κυρίου βοηθὸς ἡμῶν κύριος ἐν μαχηταῗς δυνατός	καταρᾶσθε Μηρώζ, εἶπεν ἄγγελος Κυρίου, καταρᾶσθε, ἐπικατάρατος πᾶς ὁ κατοικῶν αὐτήν, ὅτι οὐκ ἤλθοσαν εἰς βοήθειαν Κυρίου, εἰς βοήθειαν ἐν δυνατοῖς
Judges 5:23 (NETS)	Judges 5:23 (English Elpenor)
“Curse Maroz, said the angel of the Lord, curse its inhabitants with a curse, because they did not come to the help of the Lord; the Lord is our helper, mighty among the warriors.	to curse Meroz: Curse ye [it], said the angel of the Lord; cursed [is] every one that dwells in it, because they came not to the help of the Lord, to his help among the mighty.

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

Psalm 22:20 (Septuagint BLB)	Psalm 21:21 (Septuagint Elpenor)
ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆ μου	ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου, καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆ μου
Psalm 21:21 (NETS)	Psalm 21:21 (English Elpenor)
Rescue my soul from the sword, and from a dog’s claw my only life.	Deliver my soul from the sword; my only-begotten one from the power of the dog.

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

Genesis 37:21 (Septuagint BLB)	Genesis 37:21 (Septuagint Elpenor)
ἀκούσας δὲ Ρουβην ἐξείλατο αὐτὸν ἐκ τῶν χειρῶν αὐτῶν καὶ εἶπεν οὐ πατάξομεν αὐτὸν εἰς ψυχήν	ἀκούσας δὲ Ρουβὴν ἐξείλετο αὐτὸν ἐκ τῶν χειρῶν αὐτῶν καὶ εἶπεν· οὐ πατάξωμεν αὐτὸν εἰς ψυχήν
Genesis 37:21 (NETS)	Genesis 37:21 (English Elpenor)
But when Rouben heard it, he delivered him out of their hands and said, “We shall not smite him in regard to life.”	And Ruben having heard it, rescued him out of their hands, and said, Let us not kill him.

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

Genesis 37:22 (Septuagint BLB)	Genesis 37:22 (Septuagint Elpenor)
εἶπεν δὲ αὐτοῗς Ρουβην μὴ ἐκχέητε αἷμα ἐμβάλετε αὐτὸν εἰς τὸν λάκκον τοῦτον τὸν ἐν τῇ ἐρήμῳ χεῗρα δὲ μὴ ἐπενέγκητε αὐτῷ ὅπως ἐξέληται αὐτὸν ἐκ τῶν χειρῶν αὐτῶν καὶ ἀποδῷ αὐτὸν τῷ πατρὶ αὐτοῦ	εἶπε δὲ αὐτοῖς Ρουβήν· μὴ ἐκχέητε αἷμα· ἐμβάλλετε αὐτὸν εἰς ἕνα τῶν λάκκων τούτων τῶν ἐν τῇ ἐρήμῳ, χεῖρα δὲ μὴ ἐπενέγκητε αὐτῷ· ὅπως ἐξέληται αὐτὸν ἐκ τῶν χειρῶν αὐτῶν καὶ ἀποδῷ αὐτὸν τῷ πατρὶ αὐτοῦ
Genesis 37:22 (NETS)	Genesis 37:22 (English Elpenor)
And Rouben said to them, “Shed no blood; throw him into this pit in the wilderness, but lay no hand on him”—that he might rescue him out of their hands and restore him to his father.	And Ruben said to them, Shed not blood; cast him into one of these pits in the wilderness, but do not lay [your] hands upon him; that he might rescue him out of their hands, and restore him to his father.

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

Genesis 50:20 (Septuagint BLB)	Genesis 50:20 (Septuagint Elpenor)
ὑμεῗς ἐβουλεύσασθε κατ᾽ ἐμοῦ εἰς πονηρά ὁ δὲ θεὸς ἐβουλεύσατο περὶ ἐμοῦ εἰς ἀγαθά ὅπως ἂν γενηθῇ ὡς σήμερον ἵνα διατραφῇ λαὸς πολύς	ὑμεῖς ἐβουλεύσασθε κατ᾿ ἐμοῦ εἰς πονηρά, ὁ δὲ Θεὸς ἐβουλεύσατο περὶ ἐμοῦ εἰς ἀγαθά, ὅπως ἂν γενηθῇ ὡς σήμερον καὶ τραφῇ λαὸς πολύς
Genesis 50:20 (NETS)	Genesis 50:20 (English Elpenor)
You deliberated against me for painful things, but God deliberated concerning me for good things in order that numerous people might be sustained, so that it might come to be as today.”	Ye took counsel against me for evil, but God took counsel for me for good, that [the matter] might be as [it is] to-day, and much people might be fed.

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

Joshua 2:13 (Septuagint BLB)	Joshua 2:13 (Septuagint Elpenor)
καὶ ζωγρήσετε τὸν οἶκον τοῦ πατρός μου καὶ τὴν μητέρα μου καὶ τοὺς ἀδελφούς μου καὶ πάντα τὸν οἶκόν μου καὶ πάντα ὅσα ἐστὶν αὐτοῗς καὶ ἐξελεῗσθε τὴν ψυχήν μου ἐκ θανάτου	καὶ ζωγρήσατε τὸν οἶκον τοῦ πατρός μου, τὴν μητέρα μου καὶ τοὺς ἀδελφούς μου καὶ πάντα τὸν οἶκόν μου καὶ πάντα, ὅσα ἐστὶν αὐτοῖς, καὶ ἐξελεῖσθε τὴν ψυχήν μου ἐκ θανάτου
Joshua 2:13 (NETS)	Joshua 2:13 (English Elpenor)
and spare the house of my father and my mother and my brothers and all my house and all that belong to them and deliver my soul from death.”	and save alive the house of my father, my mother, and my brethren, and all my house, and all that they have, and ye shall rescue my soul from death.

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

Judges 9:17 (Septuagint BLB)	Judges 9:17 (Septuagint Elpenor)
ὡς ἐπολέμησεν ὁ πατήρ μου ὑπὲρ ὑμῶν καὶ ἔρριψεν τὴν ψυχὴν αὐτοῦ ἐξ ἐναντίας καὶ ἐξείλατο ὑμᾶς ἐκ χειρὸς Μαδιαμ	ὡς παρετάξατο ὁ πατήρ μου ὑπὲρ ὑμῶν καὶ ἐξέρριψε τὴν ψυχὴν αὐτοῦ ἐξεναντίας καὶ ἐρρύσατο ὑμᾶς ἐκ χειρὸς Μαδιάμ,
Judges 9:17 (NETS)	Judges 9:17 (English Elpenor)
seeing that my father fought for you and cast his life in opposition and rescued you from the hand of Midiam,	as my father fought for you, and put his life in jeopardy, and delivered you out of the hand of Madiam;

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

1 Samuel 26:24 (Septuagint BLB)	1 Kings 26:24 (Septuagint Elpenor)
καὶ ἰδοὺ καθὼς ἐμεγαλύνθη ἡ ψυχή σου σήμερον ἐν ταύτῃ ἐν ὀφθαλμοῗς μου οὕτως μεγαλυνθείη ἡ ψυχή μου ἐνώπιον κυρίου καὶ σκεπάσαι με καὶ ἐξελεῗταί με ἐκ πάσης θλίψεως	καὶ ἰδοὺ καθὼς ἐμεγαλύνθη ἡ ψυχή σου σήμερον ἐν ταύτῃ ἐν ὀφθαλμοῖς μου, οὕτως μεγαλυνθείη ἡ ψυχή μου ἐνώπιον Κυρίου καὶ σκεπάσαι με καὶ ἐξελεῖταί με ἐκ πάσης θλίψεως
1 Reigns 26:24 (NETS)	1 Kings 26:24 (English Elpenor)
and behold, as your life was magnified today in my eyes in this very day, so may my life be magnified before the Lord, and may he protect me, and he will deliver me from all tribulation.”	And, behold, as thy life has been precious this very day in my eyes, so let my life be precious before the Lord, and may he protect me, and deliver me out of all affliction.

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

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

Psalm 22, Part 12

Back to Forgiveness and My Religious Mind

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

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

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

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

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

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

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

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

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

The Lost Son of Perdition, Part 6

Posted on October 1, 2021 by admin

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

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

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

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

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

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

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

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

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

I can’t go back. I can only go on.

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

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

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

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

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

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

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

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

Satan continued:

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

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

We are told the following about Job:

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

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

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

A note (30) in the NET reads:

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

Rashi’s commentary reads:

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

Another note (53) in the NET reads:

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

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

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

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

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

I’ll pick this up in another essay.

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

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

Job 1:9 (Septuagint BLB)	Job 1:9 (Septuagint Elpenor)
ἀπεκρίθη δὲ ὁ διάβολος καὶ εἶπεν ἐναντίον τοῦ κυρίου μὴ δωρεὰν σέβεται Ιωβ τὸν θεόν	ἀπεκρίθη δὲ ὁ διάβολος καὶ εἶπεν ἐναντίον τοῦ Κυρίου· μὴ δωρεὰν ᾿Ιὼβ σέβεται τὸν Κύριον
Job 1:9 (NETS)	Job 1:9 (English Elpenor)
Then the slanderer answered and said before the Lord, “Does Iob really worship the Lord for nothing?	Then the devil answered, and said before the Lord, Does Job worship the Lord for nothing?

Job 1:10 (Tanakh)	Job 1:10 (KJV)	Job 1:10 (NET)
Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land.	Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land.	Have you not made a hedge around him and his household and all that he has on every side? You have blessed the work of his hands, and his livestock have increased in the land.

Job 1:10 (Septuagint BLB)	Job 1:10 (Septuagint Elpenor)
οὐ σὺ περιέφραξας τὰ ἔξω αὐτοῦ καὶ τὰ ἔσω τῆς οἰκίας αὐτοῦ καὶ τὰ ἔξω πάντων τῶν ὄντων αὐτῷ κύκλῳ τὰ ἔργα τῶν χειρῶν αὐτοῦ εὐλόγησας καὶ τὰ κτήνη αὐτοῦ πολλὰ ἐποίησας ἐπὶ τῆς γῆς	οὐ σὺ περιέφραξας τὰ ἔξω αὐτοῦ καὶ τὰ ἔσω τῆς οἰκίας αὐτοῦ καὶ τὰ ἔξω πάντων τῶν ὄντων αὐτοῦ κύκλῳ; τὰ δὲ ἔργα τῶν χειρῶν αὐτοῦ εὐλόγησας καὶ τὰ κτήνη αὐτοῦ πολλὰ ἐποίησας ἐπὶ τῆς γῆς
Job 1:10 (NETS)	Job 1:10 (English Elpenor)
Have you not put a fence around things external to him, both what is within his household as well as what is outside of all that belongs to him, all around? You blessed the works of his hands, and his livestock you increased on the earth.	Hast thou not made a hedge about him, and about his household, and all his possessions round about? and hast thou not blessed the works of his hands, and multiplied his cattle upon the land?

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

Job 1:2 (Septuagint BLB)	Job 1:2 (Septuagint Elpenor)
ἐγένοντο δὲ αὐτῷ υἱοὶ ἑπτὰ καὶ θυγατέρες τρεῗς	ἐγένοντο δὲ αὐτῷ υἱοὶ ἑπτὰ καὶ θυγατέρες τρεῖς
Job 1:2 (NETS)	Job 1:2 (English Elpenor)
Now there were born to him seven sons and three daughters.	And he had seven sons and three daughters.

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

Job 1:3 (Septuagint BLB)	Job 1:3 (Septuagint Elpenor)
καὶ ἦν τὰ κτήνη αὐτοῦ πρόβατα ἑπτακισχίλια κάμηλοι τρισχίλιαι ζεύγη βοῶν πεντακόσια ὄνοι θήλειαι νομάδες πεντακόσιαι καὶ ὑπηρεσία πολλὴ σφόδρα καὶ ἔργα μεγάλα ἦν αὐτῷ ἐπὶ τῆς γῆς καὶ ἦν ὁ ἄνθρωπος ἐκεῗνος εὐγενὴς τῶν ἀφ᾽ ἡλίου ἀνατολῶν	καὶ ἦν τὰ κτήνη αὐτοῦ πρόβατα ἑπτακισχίλια, κάμηλοι τρισχίλιαι, ζεύγη βοῶν πεντακόσια, θήλειαι ὄνοι νομάδες πεντακόσιαι, καὶ ὑπηρεσία πολλὴ σφόδρα καὶ ἔργα μεγάλα ἦν αὐτῷ ἐπὶ τῆς γῆς· καὶ ἦν ὁ ἄνθρωπος ἐκεῖνος εὐγενὴς τῶν ἀφ᾿ ἡλίου ἀνατολῶν
Job 1:3 (NETS)	Job 1:3 (English Elpenor)
And his livestock was: seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred she-donkeys at pasture; as well he had very many servants and extensive activities in the land, and that man was well-born among those of the east.	And his cattle consisted of seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred she-asses in the pastures, and a very great household, and he had a great husbandry on the earth; and that man was [most] noble of the [men] of the east.

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

Job 1:11 (Septuagint BLB)	Job 1:11 (Septuagint Elpenor)
ἀλλὰ ἀπόστειλον τὴν χεῗρά σου καὶ ἅψαι πάντων ὧν ἔχει εἰ μὴν εἰς πρόσωπόν σε εὐλογήσει	ἀλλὰ ἀπόστειλον τὴν χεῖρά σου καὶ ἅψαι πάντων, ὧν ἔχει· ἦ μὴν εἰς πρόσωπόν σε εὐλογήσει
Job 1:11 (NETS)	Job 1:11 (English Elpenor)
But stretch out your hand, and touch all that he has; surely he will bless you to your face!”	But put forth thine hand, and touch all that he has: verily he will bless thee to [thy] face.

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

Job 1:12 (Septuagint BLB)	Job 1:12 (Septuagint Elpenor)
τότε εἶπεν ὁ κύριος τῷ διαβόλῳ ἰδοὺ πάντα ὅσα ἔστιν αὐτῷ δίδωμι ἐν τῇ χειρί σου ἀλλὰ αὐτοῦ μὴ ἅψῃ καὶ ἐξῆλθεν ὁ διάβολος παρὰ τοῦ κυρίου	τότε εἶπεν ὁ Κύριος τῷ διαβόλῳ· ἰδοὺ πάντα, ὅσα ἐστὶν αὐτῷ, δίδωμι ἐν τῇ χειρί σου, ἀλλ᾿ αὐτοῦ μὴ ἅψῃ. καὶ ἐξῆλθεν ὁ διάβολος ἀπὸ προσώπου Κυρίου
Job 1:12 (NETS)	Job 1:12 (English Elpenor)
Then the Lord said to the slanderer, “Look, all that he has I am giving into your power, but do not touch him.” So the slanderer went out from the Lord.	Then the Lord said to the devil, Behold, I give into thine hand all that he has, but touch not himself. So the devil went out from the presence of the Lord.

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

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

The Lost Son of Perdition, Part 7

Back to The Lost Son of Perdition, Part 8

Back to The Lost Son of Perdition, Part 9

Back to The Lost Son of Perdition, Part 10

Back to Luke 8:22-56

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

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

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

^[4] Hebrews 11:6 (NET)

^[5] Philippians 4:19 (NET) Table

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

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

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

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

The Lost Son of Perdition, Part 5

Posted on September 22, 2021 by admin

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A table of 1 Kings 11:14 follows:

Masoretic Text		Septuagint
1 Kings 11:14 (Tanakh/KJV)	1 Kings 11:14 (NET)	3 Reigns 11:14 (NETS)	3 Kings 11:14 (Elpenor English)
And the LORD stirred up an adversary (שָׂטָן֙) unto Solomon, Hadad the Edomite: he was of the king’s seed in Edom.	The Lord brought against Solomon an enemy (śāṭān, שׁטן), Hadad the Edomite, a descendant of the Edomite king.	And the Lord raised up a satan (σαταν) against Salomon, Hader the Idumean and Hesrom son of Eliadae who was in Raemmath, Hadrazar, king of Souba, his master, and men were gathered around him, and he was leader of a band, and he first captured Damasek, and they were a satan (σαταν) to Israel all the days of Salomon. And Hader the Idumean was of the seed of the kingdom in Idumea.	And the Lord raised up and [sic] enemy (σατὰν) to Solomon, Ader the Idumaean, and Esrom son of Eliadae who [dwelt] in Raama, [and] Adadezer king of Suba his master; (and men gathered to him, and he was head of the conspiracy, and he seized on Damasec,) and they were adversaries (σατὰν) to Israel all the days of Solomon: and Ader the Idumaean [was] of the seed royal in Idumaea.

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

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

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

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

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

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

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

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

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

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

I’ll continue with the next verse in Job:

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

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

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

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

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

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

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

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

Job 1:6 (Septuagint BLB)	Job 1:6 (Septuagint Elpenor)
καὶ ὡς ἐγένετο ἡ ἡμέρα αὕτη καὶ ἰδοὺ ἦλθον οἱ ἄγγελοι τοῦ θεοῦ παραστῆναι ἐνώπιον τοῦ κυρίου καὶ ὁ διάβολος ἦλθεν μετ᾽ αὐτῶν	Καὶ ἐγένετο ὡς ἡ ἡμέρα αὕτη, καὶ ἰδοὺ ἦλθον οἱ ἄγγελοι τοῦ Θεοῦ παραστῆναι ἐνώπιον τοῦ Κυρίου, καὶ ὁ διάβολος ἦλθε μετ᾿ αὐτῶν
Job 1:6 (NETS)	Job 1:6 (English Elpenor)
And when the set day came, then, look, the angels of God came to present themselves before the Lord, and the slanderer came with them.	And it came to pass on a day, that behold, the angels of God came to stand before the Lord, and the devil came with them.

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

1 Kings 11:14 (Septuagint BLB)	3 Kings 11:14 (Septuagint Elpenor)
καὶ ἤγειρεν κύριος σαταν τῷ Σαλωμων τὸν Αδερ τὸν Ιδουμαῗον καὶ τὸν Εσρωμ υἱὸν Ελιαδαε τὸν ἐν Ραεμμαθ Αδραζαρ βασιλέα Σουβα κύριον αὐτοῦ καὶ συνηθροίσθησαν ἐπ᾽ αὐτὸν ἄνδρες καὶ ἦν ἄρχων συστρέμματος καὶ προκατελάβετο τὴν Δαμασεκ καὶ ἦσαν σαταν τῷ Ισραηλ πάσας τὰς ἡμέρας Σαλωμων καὶ Αδερ ὁ Ιδουμαῗος ἐκ τοῦ σπέρματος τῆς βασιλείας ἐν Ιδουμαίᾳ	Καὶ ἤγειρε Κύριος σατὰν τῷ Σαλωμὼν τὸν ῎Αδερ τὸν ᾿Ιδουμαῖον καὶ τὸν ᾿Εσρὼμ υἱὸν ᾿Ελιαδαέ, τὸν ἐν Ῥαεμμὰθ ᾿Αδραζὰρ βασιλέα Σουβὰ κύριον αὐτοῦ· καὶ συνηθροίσθησαν ἐπ᾿ αὐτὸν ἄνδρες, καὶ ἦν ἄρχων συστρέμματος καὶ προκατελάβετο τὴν Δαμασέκ· καὶ ἦσαν σατὰν τῷ ᾿Ισραὴλ πάσας τὰς ἡμέρας Σαλωμών. καὶ ῎Αδερ ὁ ᾿Ιδουμαῖος ἐκ τοῦ σπέρματος τῆς βασιλείας ἐν ᾿Ιδουμαίᾳ
3 Reigns 11:14 (NETS)	3 Kings 11:14 (English Elpenor)
And the Lord raised up a satan against Salomon, Hader the Idumean and Hesrom son of Eliadae who was in Raemmath, Hadrazar, king of Souba, his master, and men were gathered around him, and he was leader of a band, and he first captured Damasek, and they were a satan to Israel all the days of Salomon. And Hader the Idumean was of the seed of the kingdom in Idumea.	And the Lord raised up and enemy to Solomon, Ader the Idumaean, and Esrom son of Eliadae who [dwelt] in Raama, [and] Adadezer king of Suba his master; (and men gathered to him, and he was head of the conspiracy, and he seized on Damasec,) and they were adversaries to Israel all the days of Solomon: and Ader the Idumaean [was] of the seed royal in Idumaea.

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

Genesis 3:1 (Septuagint BLB)	Genesis 3:1 (Septuagint Elpenor)
ὁ δὲ ὄφις ἦν φρονιμώτατος πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς ὧν ἐποίησεν κύριος ὁ θεός καὶ εἶπεν ὁ ὄφις τῇ γυναικί τί ὅτι εἶπεν ὁ θεός οὐ μὴ φάγητε ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ	Ο δὲ ὄφις ἦν φρονιμώτατος πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς, ὧν ἐποίησε Κύριος ὁ Θεός. καὶ εἶπεν ὁ ὄφις τῇ γυναικί· τί ὅτι εἶπεν ὁ Θεός, οὐ μὴ φάγητε ἀπὸ παντὸς ξύλου τοῦ παραδείσου
Genesis 3:1 (NETS)	Genesis 3:1 (English Elpenor)
Now the snake was the most sagacious of all the wild animals that were upon the earth, which the Lord God had made. And the snake said to the woman, “Why is it that God said, ‘You shall not eat from any tree that is in the orchard’?”	NOW the serpent was the most crafty of all the brutes on the earth, which the Lord God made, and the serpent said to the woman, Wherefore has God said, Eat not of every tree of the garden?

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

Job 1:7 (Septuagint BLB)	Job 1:7 (Septuagint Elpenor)
καὶ εἶπεν ὁ κύριος τῷ διαβόλῳ πόθεν παραγέγονας καὶ ἀποκριθεὶς ὁ διάβολος τῷ κυρίῳ εἶπεν περιελθὼν τὴν γῆν καὶ ἐμπεριπατήσας τὴν ὑπ᾽ οὐρανὸν πάρειμι	καὶ εἶπεν ὁ Κύριος τῷ διαβόλῳ· πόθεν παραγέγονας; καὶ ἀποκριθεὶς ὁ διάβολος τῷ Κυρίῳ εἶπε· περιελθὼν τὴν γῆν καὶ ἐμπεριπατήσας τὴν ὑπ᾿ οὐρανὸν πάρειμι
Job 1:7 (NETS)	Job 1:7 (English Elpenor)
And the Lord said to the slanderer, “Where have you come from?” And the slanderer answered the Lord, “I have come after going round the earth and walking about what is under heaven.”	And the Lord said to the devil, Whence art thou come? And the devil answered the Lord, and said, I am come from compassing the earth, and walking up and down in the world.

Job 1:8 (Tanakh)	Job 1:8 (KJV)	Job 1:8 (NET)
And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?	And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?	So the Lord said to Satan, “Have you considered my servant Job? There is no one like him on the earth, a blameless and upright man, one who fears God and turns away from evil.”

Job 1:8 (Septuagint BLB)	Job 1:8 (Septuagint Elpenor)
καὶ εἶπεν αὐτῷ ὁ κύριος προσέσχες τῇ διανοίᾳ σου κατὰ τοῦ παιδός μου Ιωβ ὅτι οὐκ ἔστιν κατ᾽ αὐτὸν τῶν ἐπὶ τῆς γῆς ἄνθρωπος ἄμεμπτος ἀληθινός θεοσεβής ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος	καὶ εἶπεν αὐτῷ ὁ Κύριος· προσέσχες τῇ διανοίᾳ σου κατὰ τοῦ παιδός μου ᾿Ιώβ, ὅτι οὐκ ἔστι κατ᾿ αὐτὸν ἐπὶ τῆς γῆς, ἄνθρωπος ἄμεμπτος, ἀληθινός, θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος
Job 1:8 (NETS)	Job 1:8 (English Elpenor)
And the Lord said to him, “Did you give thought to your disposition against my servant Iob—because there is no one of those on the earth like him, a man who is blameless, genuine, religious, staying away from every evil thing?”	And the Lord said to him, Hast thou diligently considered my servant Job, that there is none like him on the earth, a man blameless, true, godly, abstaining from everything evil?

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

Ecclesiastes 7:16 (Septuagint BLB)	Ecclesiastes 7:16 (Septuagint Elpenor)
μὴ γίνου δίκαιος πολὺ καὶ μὴ σοφίζου περισσά μήποτε ἐκπλαγῇς	μὴ γίνου δίκαιος πολύ, μηδὲ σοφίζου περισσά, μήποτε ἐκπλαγῇς
Ecclesiastes 7:16 (NETS)	Ecclesiastes 7:16 (English Elpenor)
Do not be very righteous, and do not be excessively wise, lest you be horrified.	Be not very just; neither be very wise: lest thou be confounded.

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

Ecclesiastes 7:17 (Septuagint BLB)	Ecclesiastes 7:17 (Septuagint Elpenor)
μὴ ἀσεβήσῃς πολὺ καὶ μὴ γίνου σκληρός ἵνα μὴ ἀποθάνῃς ἐν οὐ καιρῷ σου	μὴ ἀσεβήσῃς πολὺ καὶ μὴ γίνου σκληρός, ἵνα μὴ ἀποθάνῃς ἐν οὐ καιρῷ σου
Ecclesiastes 7:17 (NETS)	Ecclesiastes 7:17 (English Elpenor)
Do not be very ungodly, and do not become hard so that you should not die when it is not your time.	Be not very wicked; and be not stubborn: lest thou shouldest die before thy time.

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

Ecclesiastes 7:18 (Septuagint BLB)	Ecclesiastes 7:18 (Septuagint Elpenor)
ἀγαθὸν τὸ ἀντέχεσθαί σε ἐν τούτῳ καί γε ἀπὸ τούτου μὴ ἀνῇς τὴν χεῗρά σου ὅτι φοβούμενος τὸν θεὸν ἐξελεύσεται τὰ πάντα	ἀγαθὸν τὸ ἀντέχεσθαί σε ἐν τούτῳ, καί γε ἀπὸ τούτου μὴ μιάνῃς τὴν χεῖρά σου, ὅτι φοβουμένοις τὸν Θεὸν ἐξελεύσεται τὰ πάντα
Ecclesiastes 7:18 (NETS)	Ecclesiastes 7:18 (English Elpenor)
It is good that you hold on to the one; indeed, do not let your hand go from the other, for the one who fears God will go forth in all things.	It is well for thee to hold fast by this; also by this defile not thine hand: for to them that fear God all things shall come forth [well].

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

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὗ ἐγενήθην διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ	ου εγενομην διακονος κατα την δωρεαν της χαριτος του θεου την δοθεισαν μοι κατα την ενεργειαν της δυναμεως αυτου	ου εγενομην διακονος κατα την δωρεαν της χαριτος του θεου την δοθεισαν μοι κατα την ενεργειαν της δυναμεως αυτου

To me—less than the least of all the saints—this grace was given, to proclaim to the Gentiles the unfathomable riches of Christ

Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη, τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸ ἀνεξιχνίαστον πλοῦτος τοῦ Χριστοῦ	εμοι τω ελαχιστοτερω παντων των αγιων εδοθη η χαρις αυτη εν τοις εθνεσιν ευαγγελισασθαι τον ανεξιχνιαστον πλουτον του χριστου	εμοι τω ελαχιστοτερω παντων αγιων εδοθη η χαρις αυτη εν τοις εθνεσιν ευαγγελισασθαι τον ανεξιχνιαστον πλουτον του χριστου

and to enlighten everyone about God’s secret plan—the mystery that has been hidden for ages in God who has created all things.

And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:

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

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

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
κατὰ πρόθεσιν τῶν αἰώνων ἣν ἐποίησεν ἐν τῷ Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν	κατα προθεσιν των αιωνων ην εποιησεν εν χριστω ιησου τω κυριω ημων	κατα προθεσιν των αιωνων ην εποιησεν εν χριστω ιησου τω κυριω ημων

in whom we have boldness and confident access to God by way of Christ’s faithfulness.

In whom we have boldness and access with confidence by the faith of him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐν ᾧ ἔχομεν τὴν παρρησίαν καὶ προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ	εν ω εχομεν την παρρησιαν και την προσαγωγην εν πεποιθησει δια της πιστεως αυτου	εν ω εχομεν την παρρησιαν και την προσαγωγην εν πεποιθησει δια της πιστεως αυτου

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

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

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

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

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

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

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

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

The Lost Son of Perdition, Part 6

Back to Westworld, Part 3

Back to The New Covenant, Part 2

Back to My Reasons and My Reason, Part 8

Back to The Lost Son of Perdition, Part 9

Back to The Lost Son of Perdition, Part 10

Back to Nothing True, Part 1

^[1] Luke 22:3 (NET) Table

^[2] John 13:27 (NET)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

^[21] 1 Corinthians 13:6 (NET)

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

Isaiah 53:10-12, Part 9

Posted on September 13, 2021 by admin

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

Masoretic Text		Septuagint
Isaiah 53:10d (Tanakh) Table	Isaiah 53:10d (NET)	Isaiah 53:10d (NETS)	Isaiah 53:11a (Elpenor English)
and the pleasure of the LORD shall prosper in his hand (בְּיָד֥וֹ).	and the Lord’s purpose will be accomplished through him (yāḏ, בידו).	And the Lord wishes to take away (ἀφελεῗν)	the Lord also is pleased to take away (ἀφελεῖν) from

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Masoretic Text		Septuagint
Jeremiah 32:19 (Tanakh/KJV)	Jeremiah 32:19 (NET)	Jeremiah 39:19 (NETS)	Jeremiah 39:19 (Elpenor English)
Great in counsel, and mighty in work: for thine eyes are open upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings (מַֽעֲלָלָֽיו):	You plan great things and you do mighty deeds. You see everything people do. You reward each of them for the way they live and for the things they do (maʿălāl, מעלליו).	Lord of great counsel and powerful deeds, the great God Almighty, Lord of great name. Your eyes are on the ways of the sons of men, to give each according to his way,	the Lord of great counsel, and mighty in deeds, the great Almighty God, and Lord of great name: thine eyes are upon the ways of the children of men, to give to every one according to his way:

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

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

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

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

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

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

Masoretic Text		Septuagint
Isaiah 1:16b (Tanakh/KJV)	Isaiah 3:1b (Tanakh/KJV)	Isaiah 53:10d, 11a (NETS)	Isaiah 53:11a (Elpenor English)
put away (הָסִ֛ירוּ) the evil of your doings from before mine eyes	the LORD of hosts, doth take away (מֵסִ֚יר) from Jerusalem and from Judah the stay and the staff	and the Lord wishes to take away (ἀφελεῗν) from the pain of his soul	the Lord also is pleased to take away (ἀφελεῖν) from the travail of his soul

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

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

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

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

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

Isaiah 1:16 (Septuagint BLB)	Isaiah 1:16 (Septuagint Elpenor)
λούσασθε καθαροὶ γένεσθε ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν ἀπέναντι τῶν ὀφθαλμῶν μου παύσασθε ἀπὸ τῶν πονηριῶν ὑμῶν	λούσασθε καὶ καθαροὶ γίνεσθε, ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν ἀπέναντι τῶν ὀφθαλμῶν μου, παύσασθε ἀπὸ τῶν πονηριῶν ὑμῶν
Isaiah 1:16 (NETS)	Isaiah 1:16 (English Elpenor)
Wash yourselves; become clean; remove the evil deeds from your souls before my eyes; cease from your evil deeds;	Wash you, be clean; remove your iniquities from your souls before mine eyes; cease from your iniquities;

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

Isaiah 3:8 (Septuagint BLB)	Isaiah 3:8 (Septuagint Elpenor)
ὅτι ἀνεῗται Ιερουσαλημ καὶ ἡ Ιουδαία συμπέπτωκεν καὶ αἱ γλῶσσαι αὐτῶν μετὰ ἀνομίας τὰ πρὸς κύριον ἀπειθοῦντες διότι νῦν ἐταπεινώθη ἡ δόξα αὐτῶν	ὅτι αἰνεῖται ῾Ιερουσαλήμ, καὶ ἡ ᾿Ιουδαία συμπέπτωκε, καὶ αἱ γλῶσσαι αὐτῶν μετὰ ἀνομίας, τὰ πρὸς Κύριον ἀπειθοῦντες· διότι νῦν ἐταπεινώθη ἡ δόξα αὐτῶν
Isaiah 3:8 (NETS)	Isaiah 3:8, 9a (English Elpenor)
because Ierousalem has been abandoned and Judea has fallen and their tongues are joined with lawlessness, being disobedient toward the things of the Lord; now therefore their glory has been brought low.	For Jerusalem is ruined, and Judea has fallen, and their tongues [have spoken] with iniquity, disobedient [as they are] towards the Lord. (9) Wherefore now their glory has been brought low,

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

Isaiah 3:10 (Septuagint BLB)	Isaiah 3:10 (Septuagint Elpenor)
εἰπόντες δήσωμεν τὸν δίκαιον ὅτι δύσχρηστος ἡμῗν ἐστιν τοίνυν τὰ γενήματα τῶν ἔργων αὐτῶν φάγονται	εἰπόντες· δήσωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστι· τοίνυν τὰ γεννήματα τῶν ἔργων αὐτῶν φάγονται
Isaiah 3:10 (NETS)	Isaiah 3:10b (English Elpenor)
saying, “Let us bind the just, for he is a nuisance to us.” Therefore they eat the fruit of their works.	saying against themselves, Let us bind the just, for he is burdensome to us: therefore shall they eat the fruits of their works.

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

Jeremiah 21:12 (Septuagint BLB)	Jeremiah 21:12 (Septuagint Elpenor)
οἶκος Δαυιδ τάδε λέγει κύριος κρίνατε τὸ πρωὶ κρίμα καὶ κατευθύνατε καὶ ἐξέλεσθε διηρπασμένον ἐκ χειρὸς ἀδικοῦντος αὐτόν ὅπως μὴ ἀναφθῇ ὡς πῦρ ἡ ὀργή μου καὶ καυθήσεται καὶ οὐκ ἔσται ὁ σβέσων	οἶκος Δαυίδ, τάδε λέγει Κύριος· κρίνατε πρωΐ κρίμα καὶ κατευθύνατε καὶ ἐξέλεσθε διηρπασμένον ἐκ χειρὸς ἀδικοῦντος αὐτόν, ὅπως μὴ ἀναφθῇ ὡς πῦρ ἡ ὀργή μου καὶ καυθήσεται, καὶ οὐκ ἔσται ὁ σβέσων
Jeremiah 21:12 (NETS)	Jeremiah 21:12 (English Elpenor)
O house of Dauid! This is what the Lord says: Execute judgment in the morning, and guide from the hand of him that wrongs him anyone who has been seized in order that my wrath may not be kindled like fire and burn, and there will be no one to quench it.	O house of David, thus saith the Lord; Judge judgment in the morning, and act rightly, and rescue the spoiled one from the hand of him that wrongs him, lest mine anger be kindled like fire, and it burn, and there be none to quench [it].

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

Jeremiah 21:13 (Septuagint BLB)	Jeremiah 21:13 (Septuagint Elpenor)
ἰδοὺ ἐγὼ πρὸς σὲ τὸν κατοικοῦντα τὴν κοιλάδα Σορ τὴν πεδινὴν τοὺς λέγοντας τίς πτοήσει ἡμᾶς ἢ τίς εἰσελεύσεται πρὸς τὸ κατοικητήριον ἡμῶν	ἰδοὺ ἐγὼ πρός σε τὸν κατοικοῦντα τὴν κοιλάδα Σόρ, τὴν πεδεινήν, τοὺς λέγοντας· τίς πτοήσει ἡμᾶς; ἢ τίς εἰσελεύσεται πρὸς τὸ κατοικητήριον ἡμῶν
Jeremiah 21:13 (NETS)	Jeremiah 21:13 (English Elpenor)
Behold, I am against you, the inhabitant of the valley of Sor, the plain, against those who say, “Who shall terrify us, or who shall enter into our dwelling place?”	Behold, I am against thee that dwellest in the valley of Sor; in the plain country, [even against] them that say, Who shall alarm us? or who shall enter into our habitation?

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

Jeremiah 21:14 (Septuagint BLB)	Jeremiah 21:14 (Septuagint Elpenor)
καὶ ἀνάψω πῦρ ἐν τῷ δρυμῷ αὐτῆς καὶ ἔδεται πάντα τὰ κύκλῳ αὐτῆς	καὶ ἀνάψω πῦρ ἐν τῷ δρυμῷ αὐτῆς, καὶ ἔδεται πάντα τὰ κύκλῳ αὐτῆς
Jeremiah 21:14 (NETS)	Jeremiah 21:14 (English Elpenor)
I will kindle a fire in its forest, and it shall devour all that is round about it.	And I will kindle a fire in the forest thereof, and it shall devour all things round about it.

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

Jeremiah 32:19 (Septuagint BLB)	Jeremiah 39:19 (Septuagint Elpenor)
κύριος μεγάλης βουλῆς καὶ δυνατὸς τοῗς ἔργοις ὁ θεὸς ὁ μέγας ὁ παντοκράτωρ καὶ μεγαλώνυμος κύριος οἱ ὀφθαλμοί σου εἰς τὰς ὁδοὺς τῶν υἱῶν τῶν ἀνθρώπων δοῦναι ἑκάστῳ κατὰ τὴν ὁδὸν αὐτοῦ	Κύριος μεγάλης βουλῆς καὶ δυνατὸς τοῖς ἔργοις, ὁ Θεὸς ὁ μέγας, ὁ παντοκράτωρ καὶ μεγαλώνυμος Κύριος· οἱ ὀφθαλμοί σου εἰς τὰς ὁδοὺς τῶν υἱῶν τῶν ἀνθρώπων δοῦναι ἑκάστῳ κατὰ τὴν ὁδὸν αὐτοῦ
Jeremiah 39:19 (NETS)	Jeremiah 39:19 (English Elpenor)
Lord of great counsel and powerful deeds, the great God Almighty, Lord of great name. Your eyes are on the ways of the sons of men, to give each according to his way,	the Lord of great counsel, and mighty in deeds, the great Almighty God, and Lord of great name: thine eyes are upon the ways of the children of men, to give to every one according to his way:

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

Jeremiah 4:18 (Septuagint BLB)	Jeremiah 4:18 (Septuagint Elpenor)
αἱ ὁδοί σου καὶ τὰ ἐπιτηδεύματά σου ἐποίησαν ταῦτά σοι αὕτη ἡ κακία σου ὅτι πικρά ὅτι ἥψατο ἕως τῆς καρδίας σου	αἱ ὁδοί σου καὶ τὰ ἐπιτηδεύματά σου ἐποίησαν ταῦτά σοι· αὕτη ἡ κακία σου, ὅτι πικρά, ὅτι ἥψατο ἕως τῆς καρδίας σου
Jeremiah 4:18 (NETS)	Jeremiah 4:18 (English Elpenor)
Your ways and your doings have done these things to you. This is your wickedness, because it is bitter, because it reached your heart.”	Thy ways and thy devices have brought these things upon thee; this is thy wickedness, for [it is] bitter, for it has reached to thy heart.

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

Isaiah 3:1 (Septuagint BLB)	Isaiah 3:1 (Septuagint Elpenor)
ἰδοὺ δὴ ὁ δεσπότης κύριος σαβαωθ ἀφελεῗ ἀπὸ τῆς Ιουδαίας καὶ ἀπὸ Ιερουσαλημ ἰσχύοντα καὶ ἰσχύουσαν ἰσχὺν ἄρτου καὶ ἰσχὺν ὕδατος	ΙΔΟΥ δὴ ὁ δεσπότης Κύριος σαβαὼθ ἀφελεῖ ἀπὸ τῆς ᾿Ιουδαίας καὶ ἀπὸ ῾Ιερουσαλὴμ ἰσχύοντα καὶ ἰσχύουσαν, ἰσχὺν ἄρτου καὶ ἰσχὺν ὕδατος
Isaiah 3:1 (NETS)	Isaiah 3:1 (English Elpenor)
Behold now the Sovereign, the Lord Sabaoth will take away from Judea and from Ierousalem a strong man and a strong woman, strength of bread and strength of water,	Behold now, the Lord, the Lord of hosts, will take away from Jerusalem and from Judea the mighty man and mighty woman, the strength of bread, and the strength of water,

Isaiah 53:10-12, Part 10

Back to The Lost Son of Perdition, Part 6

^[1] Isaiah 1:25; 10:13

^[2] From The Masoretic Text: The traditional—sometimes imperfect—Jewish version of the Torah text. on My Jewish Learning online.

Westworld, Part 2

Posted on September 6, 2021 by admin

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The game is played something like this:

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

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

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

Isaiah 55:8 (Septuagint BLB)	Isaiah 55:8 (Septuagint Elpenor)
οὐ γάρ εἰσιν αἱ βουλαί μου ὥσπερ αἱ βουλαὶ ὑμῶν οὐδὲ ὥσπερ αἱ ὁδοὶ ὑμῶν αἱ ὁδοί μου λέγει κύριος	οὐ γάρ εἰσιν αἱ βουλαί μου ὥσπερ αἱ βουλαὶ ὑμῶν, οὐδ᾿ ὥσπερ αἱ ὁδοὶ ὑμῶν αἱ ὁδοί μου, λέγει Κύριος
Isaiah 55:8 (NETS)	Isaiah 55:8 (English Elpenor)
For my plans are not like your plans, nor are your ways like my ways, says the Lord.	For my counsels are not as your counsels, nor are my ways as your ways, saith the Lord.

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

Isaiah 55:9 (Septuagint BLB)	Isaiah 55:9 (Septuagint Elpenor)
ἀλλ᾽ ὡς ἀπέχει ὁ οὐρανὸς ἀπὸ τῆς γῆς οὕτως ἀπέχει ἡ ὁδός μου ἀπὸ τῶν ὁδῶν ὑμῶν καὶ τὰ διανοήματα ὑμῶν ἀπὸ τῆς διανοίας μου	ἀλλ᾿ ὡς ἀπέχει ὁ οὐρανὸς ἀπὸ τῆς γῆς, οὕτως ἀπέχει ἡ ὁδός μου ἀπὸ τῶν ὁδῶν ὑμῶν καὶ τὰ διανοήματα ὑμῶν ἀπὸ τῆς διανοίας μου
Isaiah 55:9 (NETS)	Isaiah 55:9 (English Elpenor)
But as heaven is far from the earth, so is my way far from your ways and your notions from my thought.	But as the heaven is distant from the earth, so is my way distant from your ways, and your thoughts from my mind.

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

Genesis 1:29 (Septuagint BLB)	Genesis 1:29 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός ἰδοὺ δέδωκα ὑμῗν πᾶν χόρτον σπόριμον σπεῗρον σπέρμα ὅ ἐστιν ἐπάνω πάσης τῆς γῆς καὶ πᾶν ξύλον ὃ ἔχει ἐν ἑαυτῷ καρπὸν σπέρματος σπορίμου ὑμῗν ἔσται εἰς βρῶσιν	καὶ εἶπεν ὁ Θεός· ἰδοὺ δέδωκα ὑμῖν πάντα χόρτον σπόριμον σπεῖρον σπέρμα, ὅ ἐστιν ἐπάνω πάσης τῆς γῆς, καὶ πᾶν ξύλον, ὃ ἔχει ἐν ἑαυτῷ καρπὸν σπέρματος σπορίμου, ὑμῖν ἔσται εἰς βρῶσιν
Genesis 1:29 (NETS)	Genesis 1:29 (English Elpenor)
And God said, “See, I have given to you any herbage, sowable, seeding seed, which is over all the earth, and any tree that has in itself fruit of sowable seed—to you it shall be for food—	And God said, Behold I have given to you every seed-bearing herb sowing seed which is upon all the earth, and every tree which has in itself the fruit of seed that is sown, to you it shall be for food.

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

Genesis 1:30 (Septuagint BLB)	Genesis 1:30 (Septuagint Elpenor)
καὶ πᾶσι τοῗς θηρίοις τῆς γῆς καὶ πᾶσι τοῗς πετεινοῗς τοῦ οὐρανοῦ καὶ παντὶ ἑρπετῷ τῷ ἕρποντι ἐπὶ τῆς γῆς ὃ ἔχει ἐν ἑαυτῷ ψυχὴν ζωῆς πάντα χόρτον χλωρὸν εἰς βρῶσιν καὶ ἐγένετο οὕτως	καὶ πᾶσι τοῖς θηρίοις τῆς γῆς καὶ πᾶσι τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ παντὶ ἑρπετῷ ἕρποντι ἐπὶ τῆς γῆς, ὃ ἔχει ἐν ἑαυτῷ ψυχὴν ζωῆς, καὶ πάντα χόρτον χλωρὸν εἰς βρῶσιν. καὶ ἐγένετο οὕτως
Genesis 1:30 (NETS)	Genesis 1:30 (English Elpenor)
and to all the wild animals of the earth and to all the birds of the sky and to every creeping thing that creeps on the earth that has in itself the animating force of life,—and all green herbage for food.” And it became so.	And to all the wild beasts of the earth, and to all the flying creatures of heaven, and to every reptile creeping on the earth, which has in itself the breath of life, even every green plant for food; and it was so.

Westworld, Part 3

Back to Westworld, Part 4

Back to Father, Son and Holy Spirit, Part 5

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

^[2] John 17:3 (NET)

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

^[4] Ibid.

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

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

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

Funeral, Part 3

Posted on September 4, 2021 by admin

A friend asked for the transcript of the prayer I prayed at my mother’s funeral. I should apologize to my sister. She asked for the same thing many months ago and I never got around to it. So, finally, here it is.

It is a prayer that Jesus has taught, and continues to teach, me. I pray it back to Him every day. It alludes to, paraphrases or quotes from various Scriptures. It changes from time to time as He teaches me more.

After I prayed it at Mom’s funeral a man commented on it and invited me to his church. His church has become my church. This version is slightly altered from the prayer I prayed at the funeral because the Pastor has been teaching Matthew 6:9-15 for the past three weeks.

Our Father in heaven, may your name be honored^[1] as holy by me, by all who believe and by all. [M]ay your kingdom come, may your will be done on earth as it is in heaven^[2] in and through me, in and through all who believe and in and through all. Give us this day our daily bread.^[3] [F]orgive us our debts, as we…have forgiven our debtors.^[4] Lead us not into temptation,^[5] but deliver us from the evil…^[6] For…the kingdom and the power and the glory [are Yours] forever.^[7]

My persistent prayer for justice^[8] is for the mercy on which everything depends, for it does not depend on human desire or exertion, but on [You] who shows mercy.^[9] And You have consigned all to disobedience, [so] that [You] may have mercy on all.^[10]

Grant us according to the wealth of [your] glory…to be strengthened with power [by the Holy] Spirit in the inner person,^[11] that Christ [dwells] in [our] hearts through faith, [that we being] rooted and grounded in love,^[12] comprehend with all the saints^[13] the height, the depth, the length, the breadth, and…know the love of Christ that surpasses knowledge…that [we] will be filled up to all the fullness of God.^[14]

Thank you for this eternal life.

Thank you for people. I pray for all people, especially those in authority, from the least to the greatest across every field of human endeavor all over the world, that we lead quiet, peaceful lives with all dignity and godliness.^[15] I ask that we know by faith^[16] your love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control^[17] [Table] springing up within us to eternal life from your Holy Spirit.^[18]

I ask on behalf of those who have not yet received^[19] you, or have wandered off,^[20] please open the eyes blinded^[21] by the prince of the power of the air.^[22] Please send laborers into your harvest.^[23] Thank you for those who are already there. Please convince,^[24] convict,^[25] prove the world wrong concerning sin, righteousness and judgment.^[26] Please return, Lord Jesus.^[27]

I am believing you. Thank you. Please continue to help my unbelief.^[28] Thank you.

Back to Psalm 22, Part 11

Back to Westworld, Part 3

Back to Christianity, Part 2

Back to Christianity, Part 9

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

^[1] Matthew 6:9b (NET)

^[2] Matthew 6:10 (NET) Table

^[3] Matthew 6:11 (KJV)

^[4] Matthew 6:12 (NET) Table

^[5] Matthew 6:13a (ESV)

^[6] Matthew 6:13b (NET) Table

^[7] Matthew 6:13c (NKJV) The Stephanus Textus Receptus and Byzantine Majority Text had οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας αμην (KJV: For thine is the kingdom, and the power, and the glory, for ever. Amen.) here. The NET parallel Greek text and NA²⁸ did not.

^[8] Luke 18:1-8

^[9] Romans 9:16 (NET) Table

^[10] Romans 11:32 (ESV)

^[11] Ephesians 3:16 (NET) Table

^[12] Ephesians 3:17 (NET)

^[13] Ephesians 3:18b (NET) Table

^[14] Ephesians 3:19 (NET)

^[15] 1 Timothy 2:1-6

^[16] Hebrews 11

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

^[18] John 4:14

^[19] John 1:12, 13

^[20] 1 Timothy 6:10, 20-21

^[21] 2 Corinthians 4:3, 4

^[22] Ephesians 2:1-3

^[23] Matthew 9:37, 38

^[24] John 16:7, 8 (Douay-Rheims)

^[25] John 16:7, 8 (ESV)

^[26] John 16:8 (NET)

^[27] Revelation 22:20

^[28] Mark 9:14-24

A Shadow of the Good Things, Part 7

Posted on August 25, 2021 by admin

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

A Shadow of the Good Things, Part 8

Back to The New Covenant, Part 1

^[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

Posted on August 13, 2021 by admin

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

Father, Son and Holy Spirit – Part 5

Back to Westworld, Part 2

Back to Father, Son and Holy Spirit – Part 6

Back to Christianity, Part 3

Back to Father, Son and Holy Spirit, Part 7

^[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

Posted on July 31, 2021 by admin

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

Masoretic Text		Septuagint
Psalm 22:17 (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

Psalm 22, Part 11

Back to Forgiveness and My Religious Mind

^[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

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Category Archives: Introduction