To Make Holy, Part 9

The next form of ἁγιάζω I want to consider is found in Jesus’ prayer to his Father: Set them apart (ἁγίασον, a form of ἁγιάζω) in the truth; your word is truth.[1]  But I’m making a slow pilgrimage through his prayer because I believe I can know his holiness here.  In another essay I considered your word (τὸν λόγον σου) from the continuation of Jesus’ prayer (John 17:14, 15 NET):

I have given them your word, and the world has hated them, because they do not belong to the world, just as I do not belong to the world.  I am not asking you to take them out of the world, but that you keep them safe from the evil one.

Here I want to begin to consider world (κόσμος).  Jesus told a parable (Matthew 13:24b-30 NET):

“The kingdom of heaven is like a person who sowed[2] good seed in his field.  But while everyone was sleeping, an enemy came and sowed[3] darnel among the wheat and went away.  When the plants sprouted and produced grain, then the darnel also appeared.  So the slaves of the landowner came and said to him, ‘Sir, didn’t you sow good seed in your field?  Then where did the darnel come from?’  He said, ‘An enemy has done this!’  So the slaves replied, ‘Do you want us to go and gather it?’ [Table]  But he said,[4] ‘No, since in gathering the darnel you may uproot the wheat along with it [Table].  Let both grow together until[5] the harvest.  At harvest time I will tell the reapers, “First collect the darnel and tie it in bundles to be burned, but then gather the wheat into my barn.”’”

Jesus explained the parable (Matthew 13:37b-39 NET):

The one who sowed the good seed is the Son of Man.  The field is the world (κόσμος) and the good seed are the people of the kingdom.  The poisonous weeds are the people of the evil one, and the enemy who sows them is the devil.  The harvest is the end of age, and the reapers are angels [Table].

This is probably not exactly what Jesus meant when He prayed καὶ κόσμος ἐμίσησεν αὐτούς (and the world has hated them).  It does provide a sense of his worldview as background: This world is populated currently (assuming the end of the age has not yet come) by the people of the kingdom and the people of the evil one.  This is probably just about what Jesus’ audience heard:

people of the kingdom

people of the evil one

The descendants of Israel in good standing more or less… Everyone else, with the possible exception of those Gentiles who made some move toward Israel’s religion and/or the law of Moses…

But is that what Jesus meant?  You people are from your father the devil, and you want to do what your father desires,[6] He said to his hearers in Israel.  It highlights the fact that the word translated people in people of the kingdom and people of the evil one is actually υἱοὶ (a plural form of υἱός) in Greek—children, sons.  So we tend to think:

children of the kingdom

children of the evil one

Those who believe in Jesus, good standing may or may not be essential… Everyone else, with the possible exception of children…

But who did Jesus address as children of the devilThen Jesus said to those Judeans who had believed him, “If you continue to follow my teaching, you are really my disciples and you will know the truth, and the truth will set you free.”[7]  Were the children of the kingdom (υἱοὶ τῆς βασιλείας) synonymous in Jesus’ mind with the sons of God (υἱοὶ θεοῦ)?  For all who are led by the Spirit of God are the sons of God.[8]

We tend to analyze Jesus’ sayings according to our own perceptions of the world.  Let’s add another perspective of his worldview: And I, when I am lifted up from the earth, will draw all people to myself.[9]  For the moment, it matters very little whether I believe this or not.  He does, and its his view of the world (κόσμος) I seek to understand.

Despite all He has taught me about being led by the Spirit, I am not 100% led by the Spirit 100% of the time.[10]  The slightest deviations from my routine can throw me out of kilter.  Other times it seems the monotony of my routine does it.  I appreciated the study on free will.[11]  It helped me realize how often I still have a knee-jerk reaction that God is punishing me or has forsaken or abandoned me when things aren’t going according to my will.  Recalling Jesus’ prayer—not what I will, but what you will[12]—has helped to alleviate some unnecessary concern.

Paul wrote (Ephesians 4:22-24 NET):

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

I will ask the Father, Jesus said, and he will give you another Advocate to be with you forever—the Spirit of truth, whom the world (κόσμος) cannot accept because it does not see him or know himBut you know him because he resides with you and will be in you.[13]

This may be more like the world (κόσμος) that has hated Jesus’ disciples: the world (κόσμος) of the old man (τὸν παλαιὸν ἄνθρωπον) who is being corrupted in accordance with deceitful desires and cannot (οὐ δύναται, a form of δύναμαι) accept (λαβεῖν, a form of λαμβάνω) the Spirit of truthFor the flesh has desires that are opposed to the Spirit, Paul wrote, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.[14]

And this may be more like the opposition Jesus had in mind in the world (κόσμος) of his parable: that opposition of the old human and the new, the flesh and the Spirit, within everyone being drawn to Jesus.  I’m taking my clue from the landowner’s response to his slaves’ question: Do you want us to go and gather it?

No, since in gathering the darnel you may uproot the wheat along with it.  Let both grow together until the harvest.

It would be easy enough for Jews to kill Gentiles or Christians to kill those who refuse to confess Christ if that is what Jesus had in mind.  It is much more difficult to uproot the sin in one’s own flesh, not to mention someone else’s flesh, without doing damage to the good seed, the new man (τὸν καινὸν ἄνθρωπον), that Christ has sown.  Of course, at any given place at any given moment before all have been drawn to Jesus people somewhat to mostly led by the Holy Spirit might be confronted by people following their own flesh.

Jesus had elaborated some on this topic previously (John 15:18-27 NET):

“If the world (κόσμος) hates you, be aware that it hated me first.  If you belonged to the world (κόσμου, a form of κόσμος), the world (κόσμος) would love you as its own.  However, because you do not belong to the world (κόσμου, a form of κόσμος), but I chose you out of the world (κόσμου, a form of κόσμος), for this reason the world (κόσμος) hates you.  Remember what I told you, ‘A slave is not greater than his master.’  If they persecuted me, they will also persecute you. If they obeyed my word, they will obey yours too.  But they will do all these things to you[15] on account of my name because they do not know the one who sent me.  If I had not come and spoken to them, they would not be guilty[16] of sin.  But they no longer have any excuse for their sin.  The one who hates me hates my Father too.  If I had not performed among them the miraculous deeds that no one else did,[17] they would not be guilty[18] of sin.  But now they have seen the deeds and have hated both me and my Father.  Now this happened to fulfill the word that is written in their law, ‘They hated me without reason.’  When[19] the Advocate comes, whom I will send you from the Father—the Spirit of truth who goes out from the Father—he will testify about me, and you also will testify because you have been with me from the beginning.

This has me thinking a little differently about a very familiar passage: For God so loved the world (κόσμον, another form of κόσμος), that He left it exactly as it is, might be the silent hope of the old human following after the flesh.  It is not what the Holy Spirit said through the inspired apostle: For God so loved the world, that hated Him, hated Jesus and his apostles, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.[20]

Jesus elaborated how the old human following after the flesh will be separated from the new human led by the Holy Spirit at the end of the [KJV: this] age (Matthew 13:40-43 NET):

As the poisonous weeds are collected and burned with fire, so it will be at the end of the age [Table].  The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers.  They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth.  Then the righteous will shine like the sun in the kingdom of their Father.  The one who has ears[21] had better listen!

Paul wrote something similar to those who consider themselves God’s coworkers (συνεργοί, a form of συνεργός) in contrast to those who consider themselves God’s field (γεώργιον), God’s building (οἰκοδομή) (1 Corinthians 3:10-17 NET):

According to the grace of God given to me, like a skilled master-builder I laid[22] a foundation, but someone else builds on it.  And each one must be careful how he builds.  For no one can lay any foundation other than what is being laid, which is Jesus Christ.[23]  If anyone builds on the[24] foundation with gold, silver, precious stones, wood, hay, or straw, each builder’s work will be plainly seen, for the Day will make it clear, because it will be revealed by fire.  And the fire will test what kind of work each has done.  If what someone has built[25] survives, he will receive[26] a reward.  If someone’s work is burned up, he will suffer loss.  He himself will be saved, but only as through fire.

Do you not know that you are God’s temple and that God’s Spirit lives in you?  If someone destroys God’s temple, God will destroy him.  For God’s temple is holy, which is what you are.

If someone’s work, as a coworker with God building God’s temple, is burned up (κατακαήσεται, a form of κατακαίω), he will suffer loss (ζημιωθήσεται, a form of ζημιόω).  While ζημιωθήσεται might have been translated he will be punished, the argument in the note (16) in the NET seems sound to me:

The translation “[will] be punished” is given here by BDAG 428 s.v. ζημιόω 2. But the next clause says “he will be delivered” and so “suffering loss” is more likely to refer to the destruction of the “work” by fire or the loss of the reward that could have been gained.

This reasoning should be carried forward into an understanding of the “destruction” Paul reiterated thereafter.  I assume the coworkers building with wood, hay or straw worked in their own strength according to the flesh at cross-purposes with the Holy Spirit.  When their work is tested by fire and burns up, they suffer loss.  God will destroy (φθερεῖ, a form of φθείρω) the one who destroys (φθείρει, a form of φθείρω), ruins, spoils, ravages, disfigures, damages, disables, seduces, corrupts or cheats God’s field, God’s buiding, God’s temple: he will suffer loss.  He himself will be saved (σωθήσεται, a form of σώζω), but only as through fire.

Peter addressed God’s field, God’s building, God’s temple somewhat less ambiguously (2 Peter 3:10-13 NET):

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

I’ll pick this up in another essay.

Note 67 in the NET claimed that Jesus quoted Psalm 35:19.  A table comparing the Greek of Jesus’ quotation to the Septuagint follows.

John 15:25b (NET Parallel Greek) Psalm 35:19b (Septuagint BLB) Psalm 34:19b (Septuagint Elpenor)
ἐμίσησαν με δωρεάν οἱ μισοῦντές με δωρεὰν οἱ μισοῦντες με δωρεὰν
John 15:25b (NET) Psalm 34:19b (NETS) Psalm 34:19b (English Elpenor)
They hated me without reason those who hate me without cause who hate me for nothing

It is interesting to hear this as Jesus’ prayer:

Masoretic Text Septuagint
Psalm 35:19 (Tanakh) Psalm 35:19 (NET) Psalm 34:19 (NETS) Psalm 34:19 (English Elpenor)
Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause. Do not let those who are my enemies for no reason gloat over me.  Do not let those who hate me without cause carry out their wicked schemes. May those who unjustly are my enemies not be happy over me, those who hate me without cause and wink with the eyes, Let not them that are mine enemies without a cause rejoice against me; who hate me for nothing, and wink with their eyes.

Note 67 in the NET also claimed that Jesus quoted Psalm 69:4.  A table comparing the Greek of Jesus’ quotation to the Septuagint follows.

John 15:25b (NET Parallel Greek) Psalm 69:4b (Septuagint BLB) Psalm 68:5b (Septuagint Elpenor)
ἐμίσησαν με δωρεάν οἱ μισοῦντές με δωρεάν οἱ μισοῦντές με δωρεάν
John 15:25b (NET) Psalm 68:5b (NETS) Psalm 68:5b (English Elpenor)
They hated me without reason those who hate me without cause They that hate me without a cause

If He did quote the Septuagint I find it interesting that He changed the present tense μισοῦντές (a form of μισέω), which was certainly true, to the aorist tense ἐμίσησαν (another form of μισέω).  “The aorist is said to be ‘simple occurrence’ or ‘summary occurrence,’ without regard for the amount of time taken to accomplish the action.  This tense is also often referred to as the ‘punctiliar’ tense.  ‘Punctiliar’ in this sense means ‘viewed as a single, collective whole,’ a ‘one-point-in-time’ action, although it may actually take place over a period of time.”[27]  Has Jesus used Greek grammar to prophesy another point-in-time when this hatred will no longer be true?

Gary Gagliardi on Christ’s Words — The Mysteries of Jesus’s Greek Revealed online took a different tack.  He heard Jesus quoting from the Hebrew of Psalm 109:3.  The Greek verb is quite different.

John 15:25b (NET Parallel Greek) Psalm 109:3b (Septuagint BLB) Psalm 108:3b (Septuagint Elpenor)
ἐμίσησαν με δωρεάν καὶ ἐπολέμησάν με δωρεάν καὶ ἐπολέμησάν με δωρεάν
John 15:25b (NET) Psalm 108:3b (NETS) Psalm 108:3b (English Elpenor)
They hated me without reason and made war on me without cause and fought against me without a cause

Though ἐπολέμησάν (a form of πολεμέω) is different from ἐμίσησαν, it is in the aorist tense.  And I do take Mr. Gagliardi’s point to heart—“Jesus often seems much more light-hearted in the Greek.”  Jesus doesn’t seem as whiny about being hated or polemicized against as I have heard in my own mind reading any of these Psalms.

Note 64 in the NET claimed that Jesus quoted Daniel 3:6.  A table comparing the Greek of Jesus’ quotation to the Septuagint follows.

Matthew 13:42a (NET Parallel Greek) Daniel 3:6 (Septuagint BLB) Daniel 3:6 (Septuagint Elpenor)
βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην
Matthew 13:42a (NET) Daniel 3:6 (NETS) Daniel 3:6 (English Elpenor)
They will throw them into the fiery furnace will be thrown into the furnace blazing with fire he shall be cast into the burning fiery furnace

At first this seemed so startling I searched the Septuagint for another possibility.  But as I considered the entire story (Daniel 3:1-4:3) it began to seem like Jesus’ wink to those in the know.  Shadrach, Meshach, and Abednego (Daniel 3:12) refused to honor the king’s edict out of respect for the one true living God:

Masoretic Text Septuagint
Daniel 3:17, 18 (Tanakh) Daniel 3:17, 18 (NET) Daniel 3:17, 18 (NETS) Daniel 3:17, 18 (English Elpenor)
If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. If our God whom we are serving exists, he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well. for there is a god whom we serve, able to deliver us from the furnace blazing with fire, and out of your hands, O king, he will rescue us. For our God whom we serve is in the heavens, able to deliver us from the burning fiery furnace, and he will rescue us from thy hands, O king.
But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. But if he does not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.” And if not, let it be known to you, O king, that we will not serve your gods, and we will not do obeisance to the image, which you have set up.” But if not, be it known to thee, O king, that we will not serve thy gods, nor worship the image which thou hast set up.

Their insolence had the intended effect.  Enraged, the king ordered that the fire be made seven times hotter.  It was so hot it killed the men who threw Shadrach, Meshach, and Abednego into it, yet they were unharmed by its flames.

Masoretic Text Septuagint
Daniel 3:26, 27 (Tanakh) Daniel 3:26, 27 (NET) Daniel 3:93, 94 (NETS) Daniel 3:26, 27 (English Elpenor)
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither.  Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. Then Nebuchadnezzar approached the door of the furnace of blazing fire.  He called out, “Shadrach, Meshach, and Abednego, servants of the most high God, come out!  Come here!”  Then Shadrach, Meshach, and Abednego emerged from the fire. Then Nabouchodonosor approached the door of the furnace blazing with fire and said, “Sedrach, Misach, Abdenago, slaves of the Most High God, come out and come here!”  And Sedrach, Misach, Abdenago came out from the middle of the fire. Then Nabuchodonosor drew near to the door of the burning fiery furnace, and said, Sedrach, Misach, and Abdenago, ye servants of the most high God, proceed forth, and come hither.  So Sedrach, Misach, and Abdenago, came forth out of the midst of the fire.
And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically unharmed by the fire.  The hair of their heads was not singed, nor were their trousers damaged.  Not even the smell of fire was to be found on them! And the satraps and the generals and the local rulers and the dynasts of the king gathered together and looked at the men, that the fire had not had any power over their body; the hair of their heads was not singed, and their trousers were not changed, and a smell of fire was not on them. Then were assembled the satraps, and captains, and heads of provinces, and the royal princes; and they saw the men, and perceived that the fire had not had power against their bodies, and the hair of their head was not burnt, and their coats were not scorched, nor was the smell of fire upon them.

Note 65 in the NET claimed that Jesus alluded to Daniel 12:3.  A table comparing the Greek of Jesus’ allusion to the Septuagint follows.

Matthew 13:43a (NET Parallel Greek) Daniel 12:3 (Septuagint BLB) Daniel 12:3 (Septuagint Elpenor)
οἱ δίκαιοι ἐκλάμψουσιν ὡς ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν οἱ συνιέντες ἐκλάμψουσιν ὡς λαμπρότης τοῦ στερεώματος καὶ ἀπὸ τῶν δικαίων τῶν πολλῶν ὡς οἱ ἀστέρες εἰς τοὺς αἰῶνας καὶ ἔτι οἱ συνιέντες ἐκλάμψουσιν ὡς ἡ λαμπρότης τοῦ στερεώματος καὶ ἀπὸ τῶν δικαίων τῶν πολλῶν ὡς οἱ ἀστέρες εἰς τοὺς αἰῶνας καὶ ἔτι
Matthew 13:43a (NET) Daniel 12:3 (NETS) Daniel 12:3 (English Elpenor)
the righteous will shine like the sun in the kingdom of their Father those who are intelligent will shine like the splendor of the firmament, and some of the many righteous, like the stars forever and anon. the wise shall shine as the brightness of the firmament, and [some] of the many righteous as the stars for ever and ever.

Tables comparing Psalm 35:19; 69:4; 109:3; Daniel 3:6; 3:17; 3:18; 3:26; 3:27 and 12:3 in the Tanakh, KJV and NET, and tables comparing Psalm 35:19 (34:19); 69:4 (68:5); 109:3 (108:3); Daniel 3:6; 3:17; 3:18; 3:26 (3:93); 3:27 (3:94) and 12:3 the Greek of in the Septuagint (BLB and Elpenor), and tables comparing Matthew 13:24, 25; 13:30; 13:37; John 15:21, 22; 15:24; 15:26; Matthew 13:43; 1 Corinthians 3:10-12 and 3:14 in the NET and KJV follow.

Psalm 35:19 (Tanakh) Psalm 35:19 (KJV) Psalm 35:19 (NET)
Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause. Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause. Do not let those who are my enemies for no reason gloat over me.  Do not let those who hate me without cause carry out their wicked schemes.
Psalm 35:19 (Septuagint BLB) Psalm 34:19 (Septuagint Elpenor)
μὴ ἐπιχαρείησάν μοι οἱ ἐχθραίνοντές μοι ἀδίκως οἱ μισοῦντές με δωρεὰν καὶ διανεύοντες ὀφθαλμοῗς μὴ ἐπιχαρείησάν μοι οἱ ἐχθραίνοντές μοι ἀδίκως, οἱ μισοῦντες με δωρεὰν καὶ διανεύοντες ὀφθαλμοῖς
Psalm 34:19 (NETS) Psalm 34:19 (English Elpenor)
May those who unjustly are my enemies not be happy over me, those who hate me without cause and wink with the eyes, Let not them that are mine enemies without a cause rejoice against me; who hate me for nothing, and wink with their eyes.
Psalm 69:4 (Tanakh) Psalm 69:4 (KJV) Psalm 69:4 (NET)
They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away. They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away. Those who hate me without cause are more numerous than the hairs of my head.  Those who want to destroy me, my enemies for no reason, outnumber me.  They make me repay what I did not steal.
Psalm 69:4 (Septuagint BLB) Psalm 68:5 (Septuagint Elpenor)
ἐπληθύνθησαν ὑπὲρ τὰς τρίχας τῆς κεφαλῆς μου οἱ μισοῦντές με δωρεάν ἐκραταιώθησαν οἱ ἐχθροί μου οἱ ἐκδιώκοντές με ἀδίκως ἃ οὐχ ἥρπασα τότε ἀπετίννυον ἐπληθύνθησαν ὑπὲρ τὰς τρίχας τῆς κεφαλῆς μου οἱ μισοῦντές με δωρεάν, ἐκραταιώθησαν οἱ ἐχθροί μου οἱ ἐκδιώκοντές με ἀδίκως· ἃ οὐχ ἥρπαζον, τότε ἀπετίννυον
Psalm 68:5 (NETS) Psalm 68:5 (English Elpenor)
They multiplied beyond the hairs of my head, those who hate me without cause; my enemies who persecuted me unjustly became strong.  What I did not seize I would then repay. They that hate me without a cause are more than the hairs of my head: my enemies that persecute me unrighteously are strengthened: then I restored that which I took not away.
Psalm 109:3 (Tanakh) Psalm 109:3 (KJV) Psalm 109:3 (NET)
They compassed me about also with words of hatred; and fought against me without a cause. They compassed me about also with words of hatred; and fought against me without a cause. They surround me and say hateful things; they attack me for no reason.
Psalm 109:3 (Septuagint BLB) Psalm 108:3 (Septuagint Elpenor)
καὶ λόγοις μίσους ἐκύκλωσάν με καὶ ἐπολέμησάν με δωρεάν καὶ λόγοις μίσους ἐκύκλωσάν με καὶ ἐπολέμησάν με δωρεάν
Psalm 108:3 (NETS) Psalm 108:3 (English Elpenor)
And they surrounded me with words of hate and made war on me without cause. And they have compassed me with words of hatred; and fought against me without a cause.
Daniel 3:6 (Tanakh) Daniel 3:6 (KJV) Daniel 3:6 (NET)
And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. Whoever does not bow down and pay homage will immediately be thrown into the midst of a furnace of blazing fire!”
Daniel 3:6 (Septuagint BLB) Daniel 3:6 (Septuagint Elpenor)
καὶ ὃς ἂν μὴ πεσὼν προσκυνήσῃ αὐτῇ τῇ ὥρᾳ ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην καὶ ὃς ἂν μὴ πεσὼν προσκυνήσῃ, αὐτῇ τῇ ὥρᾳ ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην
Daniel 3:6 (NETS) Daniel 3:6 (English Elpenor)
And whoever does not fall down and do obeisance, at that very hour will be thrown into the furnace blazing with fire.” And whosoever shall not fall down and worship, in the same hour he shall be cast into the burning fiery furnace.
Daniel 3:17 (Tanakh) Daniel 3:17 (KJV) Daniel 3:17 (NET)
If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. If our God whom we are serving exists, he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well.
Daniel 3:17 (Septuagint BLB) Daniel 3:17 (Septuagint Elpenor)
ἔστιν γὰρ θεός ᾧ ἡμεῗς λατρεύομεν δυνατὸς ἐξελέσθαι ἡμᾶς ἐκ τῆς καμίνου τοῦ πυρὸς τῆς καιομένης καὶ ἐκ τῶν χειρῶν σου βασιλεῦ ῥύσεται ἡμᾶς ἔστι γὰρ Θεὸς ἡμῶν ἐν οὐρανοῖς, ᾧ ἡμεῖς λατρεύομεν, δυνατὸς ἐξελέσθαι ἡμᾶς ἐκ τῆς καμίνου τοῦ πυρὸς τῆς καιομένης, καὶ ἐκ τῶν χειρῶν σου, βασιλεῦ, ρύσεται ἡμᾶς
Daniel 3:17 (NETS) Daniel 3:17 (English Elpenor)
for there is a god whom we serve, able to deliver us from the furnace blazing with fire, and out of your hands, O king, he will rescue us. For our God whom we serve is in the heavens, able to deliver us from the burning fiery furnace, and he will rescue us from thy hands, O king.

Daniel 3:18 (Tanakh)

Daniel 3:18 (KJV)

Daniel 3:18 (NET)

But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. But if he does not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”

Daniel 3:18 (Septuagint BLB)

Daniel 3:18 (Septuagint Elpenor)

καὶ ἐὰν μή γνωστὸν ἔστω σοι βασιλεῦ ὅτι τοῗς θεοῗς σου οὐ λατρεύομεν καὶ τῇ εἰκόνι τῇ χρυσῇ ᾗ ἔστησας οὐ προσκυνοῦμεν καὶ ἐὰν μή, γνωστὸν ἔστω σοι, βασιλεῦ, ὅτι τοῖς θεοῖς σου οὐ λατρεύομεν καὶ τῇ εἰκόνι, ᾗ ἔστησας, οὐ προσκυνοῦμεν

Daniel 3:18 (NETS)

Daniel 3:18 (English Elpenor)

And if not, let it be known to you, O king, that we will not serve your gods, and we will not do obeisance to the image, which you have set up.” But if not, be it known to thee, O king, that we will not serve thy gods, nor worship the image which thou hast set up.
Daniel 3:26 (Tanakh) Daniel 3:26 (KJV) Daniel 3:26 (NET)
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither.  Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. Then Nebuchadnezzar approached the door of the furnace of blazing fire.  He called out, “Shadrach, Meshach, and Abednego, servants of the most high God, come out!  Come here!”  Then Shadrach, Meshach, and Abednego emerged from the fire.
Daniel 3:26 (Septuagint BLB) Daniel 3:26 (Septuagint Elpenor)
τότε προσῆλθεν Ναβουχοδονοσορ πρὸς τὴν θύραν τῆς καμίνου τοῦ πυρὸς τῆς καιομένης καὶ εἶπεν Σεδραχ Μισαχ Αβδεναγω οἱ δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου ἐξέλθετε καὶ δεῦτε καὶ ἐξῆλθον Σεδραχ Μισαχ Αβδεναγω ἐκ μέσου τοῦ πυρός τότε προσῆλθε Ναβουχοδονόσορ πρὸς τὴν θύραν τῆς καμίνου τοῦ πυρὸς τῆς καιομένης καὶ εἶπε· Σεδράχ, Μισάχ, ᾿Αβδεναγώ, οἱ δοῦλοι τοῦ Θεοῦ τοῦ ῾Υψίστου, ἐξέλθετε καὶ δεῦτε. καὶ ἐξῆλθον Σεδράχ, Μισάχ, ᾿Αβδεναγὼ ἐκ μέσου τοῦ πυρός
Daniel 3:93 (NETS) Daniel 3:26 (English Elpenor)
Then Nabouchodonosor approached the door of the furnace blazing with fire and said, “Sedrach, Misach, Abdenago, slaves of the Most High God, come out and come here!”  And Sedrach, Misach, Abdenago came out from the middle of the fire. Then Nabuchodonosor drew near to the door of the burning fiery furnace, and said, Sedrach, Misach, and Abdenago, ye servants of the most high God, proceed forth, and come hither.  So Sedrach, Misach, and Abdenago, came forth out of the midst of the fire.
Daniel 3:27 (Tanakh) Daniel 3:27 (KJV) Daniel 3:27 (NET)
And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically unharmed by the fire.  The hair of their heads was not singed, nor were their trousers damaged.  Not even the smell of fire was to be found on them!
Daniel 3:27 (Septuagint BLB) Daniel 3:27 (Septuagint Elpenor)
καὶ συνάγονται οἱ σατράπαι καὶ οἱ στρατηγοὶ καὶ οἱ τοπάρχαι καὶ οἱ δυνάσται τοῦ βασιλέως καὶ ἐθεώρουν τοὺς ἄνδρας ὅτι οὐκ ἐκυρίευσεν τὸ πῦρ τοῦ σώματος αὐτῶν καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτῶν οὐκ ἐφλογίσθη καὶ τὰ σαράβαρα αὐτῶν οὐκ ἠλλοιώθη καὶ ὀσμὴ πυρὸς οὐκ ἦν ἐν αὐτοῗς καὶ συνάγονται οἱ σατράπαι καὶ οἱ στρατηγοὶ καὶ οἱ τοπάρχαι καὶ οἱ δυνάσται τοῦ βασιλέως καὶ ἐθεώρουν τοὺς ἄνδρας ὅτι οὐκ ἐκυρίευσε τὸ πῦρ τοῦ σώματος αὐτῶν, καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτῶν οὐκ ἐφλογίσθη, καὶ τὰ σαράβαρα αὐτῶν οὐκ ἠλλοιώθη, καὶ ὀσμὴ πυρὸς οὐκ ἦν ἐν αὐτοῖς
Daniel 3:94 (NETS) Daniel 3:27 (English Elpenor)
And the satraps and the generals and the local rulers and the dynasts of the king gathered together and looked at the men, that the fire had not had any power over their body; the hair of their heads was not singed, and their trousers were not changed, and a smell of fire was not on them. Then were assembled the satraps, and captains, and heads of provinces, and the royal princes; and they saw the men, and perceived that the fire had not had power against their bodies, and the hair of their head was not burnt, and their coats were not scorched, nor was the smell of fire upon them.
Daniel 12:3 (Tanakh) Daniel 12:3 (KJV) Daniel 12:3 (NET)
And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But the wise will shine like the brightness of the heavenly expanse.  And those bringing many to righteousness will be like the stars forever and ever.
Daniel 12:3 (Septuagint BLB) Daniel 12:3 (Septuagint Elpenor)
καὶ οἱ συνιέντες ἐκλάμψουσιν ὡς ἡ λαμπρότης τοῦ στερεώματος καὶ ἀπὸ τῶν δικαίων τῶν πολλῶν ὡς οἱ ἀστέρες εἰς τοὺς αἰῶνας καὶ ἔτι καὶ οἱ συνιέντες ἐκλάμψουσιν ὡς ἡ λαμπρότης τοῦ στερεώματος καὶ ἀπὸ τῶν δικαίων τῶν πολλῶν ὡς οἱ ἀστέρες εἰς τοὺς αἰῶνας καὶ ἔτι
Daniel 12:3 (NETS) Daniel 12:3 (English Elpenor)
And those who are intelligent will shine like the splendor of the firmament, and some of the many righteous, like the stars forever and anon. And the wise shall shine as the brightness of the firmament, and [some] of the many righteous as the stars for ever and ever.
Matthew 13:24, 25 (NET) Matthew 13:24, 25 (KJV)
He presented them with another parable: “The kingdom of heaven is like a person who sowed good seed in his field. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
῎Αλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων· ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ αλλην παραβολην παρεθηκεν αυτοις λεγων ωμοιωθη η βασιλεια των ουρανων ανθρωπω σπειροντι καλον σπερμα εν τω αγρω αυτου αλλην παραβολην παρεθηκεν αυτοις λεγων ωμοιωθη η βασιλεια των ουρανων ανθρωπω σπειροντι καλον σπερμα εν τω αγρω αυτου
But while everyone was sleeping, an enemy came and sowed darnel among the wheat and went away. But while men slept, his enemy came and sowed tares among the wheat, and went his way.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἐπέσπειρεν ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν εν δε τω καθευδειν τους ανθρωπους ηλθεν αυτου ο εχθρος και εσπειρεν ζιζανια ανα μεσον του σιτου και απηλθεν εν δε τω καθευδειν τους ανθρωπους ηλθεν αυτου ο εχθρος και εσπειρεν ζιζανια ανα μεσον του σιτου και απηλθεν
Matthew 13:30 (NET) Matthew 13:30 (KJV)
Let both grow together until the harvest.  At harvest time I will tell the reapers, “First collect the darnel and tie it in bundles to be burned, but then gather the wheat into my barn.”’” Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἄφετε συναυξάνεσθαι ἀμφότερα ἕως τοῦ θερισμοῦ, καὶ ἐν καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς· συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ |εἰς| δέσμας πρὸς τὸ κατακαῦσαι αὐτά, τὸν δὲ σῖτον |συναγάγετε| εἰς τὴν ἀποθήκην μου αφετε συναυξανεσθαι αμφοτερα μεχρι του θερισμου και εν τω καιρω του θερισμου ερω τοις θερισταις συλλεξατε πρωτον τα ζιζανια και δησατε αυτα εις δεσμας προς το κατακαυσαι αυτα τον δε σιτον συναγαγετε εις την αποθηκην μου αφετε συναυξανεσθαι αμφοτερα μεχρι του θερισμου και εν καιρω του θερισμου ερω τοις θερισταις συλλεξατε πρωτον τα ζιζανια και δησατε αυτα εις δεσμας προς το κατακαυσαι αυτα τον δε σιτον συναγαγετε εις την αποθηκην μου
Matthew 13:37 (NET) Matthew 13:37 (KJV)
He answered, “The one who sowed the good seed is the Son of Man. He answered and said unto them, He that soweth the good seed is the Son of man;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ δὲ ἀποκριθεὶς εἶπεν· ὁ σπείρων τὸ καλὸν σπέρμα ἐστὶν ὁ υἱὸς τοῦ ἀνθρώπου ο δε αποκριθεις ειπεν αυτοις ο σπειρων το καλον σπερμα εστιν ο υιος του ανθρωπου ο δε αποκριθεις ειπεν αυτοις ο σπειρων το καλον σπερμα εστιν ο υιος του ανθρωπου
John 15:21, 22 (NET) John 15:21, 22 (KJV)
But they will do all these things to you on account of my name because they do not know the one who sent me. But all these things will they do unto you for my name’s sake, because they know not him that sent me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀλλὰ ταῦτα πάντα ποιήσουσιν εἰς ὑμᾶς διὰ τὸ ὄνομα μου, ὅτι οὐκ οἴδασιν τὸν πέμψαντα με αλλα ταυτα παντα ποιησουσιν υμιν δια το ονομα μου οτι ουκ οιδασιν τον πεμψαντα με αλλα ταυτα παντα ποιησουσιν υμιν δια το ονομα μου οτι ουκ οιδασιν τον πεμψαντα με
If I had not come and spoken to them, they would not be guilty of sin.  But they no longer have any excuse for their sin. If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰ μὴ ἦλθον καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἴχοσαν· νῦν δὲ πρόφασιν οὐκ ἔχουσιν περὶ τῆς ἁμαρτίας αὐτῶν ει μη ηλθον και ελαλησα αυτοις αμαρτιαν ουκ ειχον νυν δε προφασιν ουκ εχουσιν περι της αμαρτιας αυτων ει μη ηλθον και ελαλησα αυτοις αμαρτιαν ουκ ειχον νυν δε προφασιν ουκ εχουσιν περι της αμαρτιας αυτων
John 15:24 (NET) John 15:24 (KJV)
If I had not performed among them the miraculous deeds that no one else did, they would not be guilty of sin.  But now they have seen the deeds and have hated both me and my Father. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰ τὰ ἔργα μὴ ἐποίησα ἐν αὐτοῖς ἃ οὐδεὶς ἄλλος ἐποίησεν, ἁμαρτίαν οὐκ εἴχοσαν· νῦν δὲ καὶ ἑωράκασιν καὶ μεμισήκασιν καὶ ἐμὲ καὶ τὸν πατέρα μου. ει τα εργα μη εποιησα εν αυτοις α ουδεις αλλος πεποιηκεν αμαρτιαν ουκ ειχον νυν δε και εωρακασιν και μεμισηκασιν και εμε και τον πατερα μου ει τα εργα μη εποιησα εν αυτοις α ουδεις αλλος πεποιηκεν αμαρτιαν ουκ ειχον νυν δε και εωρακασιν και μεμισηκασιν και εμε και τον πατερα μου
John 15:26 (NET) John 15:26 (KJV)
When the Advocate comes, whom I will send you from the Father—the Spirit of truth who goes out from the Father—he will testify about me, But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ οταν δε ελθη ο παρακλητος ον εγω πεμψω υμιν παρα του πατρος το πνευμα της αληθειας ο παρα του πατρος εκπορευεται εκεινος μαρτυρησει περι εμου οταν δε ελθη ο παρακλητος ον εγω πεμψω υμιν παρα του πατρος το πνευμα της αληθειας ο παρα του πατρος εκπορευεται εκεινος μαρτυρησει περι εμου

Matthew 13:43 (NET)

Matthew 13:43 (KJV)

Then the righteous will shine like the sun in the kingdom of their Father.  The one who has ears had better listen! Then shall the righteous shine forth as the sun in the kingdom of their Father.  Who hath ears to hear, let him hear.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. ὁ ἔχων ὦτα ἀκουέτω τοτε οι δικαιοι εκλαμψουσιν ως ο ηλιος εν τη βασιλεια του πατρος αυτων ο εχων ωτα ακουειν ακουετω τοτε οι δικαιοι εκλαμψουσιν ως ο ηλιος εν τη βασιλεια του πατρος αυτων ο εχων ωτα ακουειν ακουετω
1 Corinthians 3:10-12 (NET) 1 Corinthians 3:10-12 (KJV)
According to the grace of God given to me, like a skilled master-builder I laid a foundation, but someone else builds on it.  And each one must be careful how he builds. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon.  But let every man take heed how he buildeth thereupon.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Κατὰ τὴν χάριν τοῦ θεοῦ τὴν δοθεῖσαν μοι ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα, ἄλλος δὲ ἐποικοδομεῖ. ἕκαστος δὲ βλεπέτω πῶς ἐποικοδομεῖ κατα την χαριν του θεου την δοθεισαν μοι ως σοφος αρχιτεκτων θεμελιον τεθεικα αλλος δε εποικοδομει εκαστος δε βλεπετω πως εποικοδομει κατα την χαριν του θεου την δοθεισαν μοι ως σοφος αρχιτεκτων θεμελιον τεθεικα αλλος δε εποικοδομει εκαστος δε βλεπετω πως εποικοδομει
For no one can lay any foundation other than what is being laid, which is Jesus Christ. For other foundation can no man lay than that is laid, which is Jesus Christ.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός θεμελιον γαρ αλλον ουδεις δυναται θειναι παρα τον κειμενον ος εστιν ιησους ο χριστος θεμελιον γαρ αλλον ουδεις δυναται θειναι παρα τον κειμενον ος εστιν ιησους χριστος
If anyone builds on the foundation with gold, silver, precious stones, wood, hay, or straw, Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον |χρυσόν, ἄργυρον|, λίθους τιμίους, ξύλα, χόρτον, καλάμην, ει δε τις εποικοδομει επι τον θεμελιον τουτον χρυσον αργυρον λιθους τιμιους ξυλα χορτον καλαμην ει δε τις εποικοδομει επι τον θεμελιον τουτον χρυσον αργυρον λιθους τιμιους ξυλα χορτον καλαμην
1 Corinthians 3:14 (NET) 1 Corinthians 3:14 (KJV)
If what someone has built survives, he will receive a reward. If any man’s work abide which he hath built thereupon, he shall receive a reward.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἴ τινος τὸ ἔργον μενεῖ ὃ ἐποικοδόμησεν, μισθὸν λήμψεται ει τινος το εργον μενει ο επωκοδομησεν μισθον ληψεται ει τινος το εργον μενει ο εποικοδομησεν μισθον ληψεται

 

[1] John 17:17 (NET)

[2] The NET parallel Greek text and NA28 had σπείραντι here, where the Stephanus Textus Receptus and Byzantine Majority Text had σπειροντι (KJV: which sowed).

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

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

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

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

[7] John 8:31, 32 (NET)

[8] Romans 8:14 (NET)

[9] John 12:32 (NET)

[10] I’m thinking here of live by the Spirit and you will not carry out (τελέσητε, a form of τελέω) the desires of the flesh (Galatians 5:16).  Apart from my petty outbursts of anger, I recall a more troubling lapse.  It began as a thought, then I spoke it aloud: “It may be time to take out Antifa and BLM while they’re still bringing ball bats to a gunfight.”  They were idle words.  I didn’t follow through to carry out the desire to shoot members of Antifa and BLM with a gun I don’t even have.  And if that’s the best I can hope for this side of the fire, I’ll take it!  But I still want to be more loving, joyful, peaceful, patient, kind, good, faithful, gentle and self-controlled than that.

[11] Who Am I? Part 11 ; Who Am I? Part 12 ; Who Am I? Part 13

[12] Matthew 26:39b (NET)

[13] John 14:16, 17 (NET) Table

[14] Galatians 5:17 (NET) Table

[15] The NET parallel Geek text and NA28 had εἰς ὑμᾶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had υμιν (KJV: unto them).

[16] The NET parallel Geek text and NA28 had εἴχοσαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειχον (KJV: they hadhad).

[17] The NET parallel Geek text and NA28 had ἐποίησεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had πεποιηκεν.

[18] The NET parallel Geek text and NA28 had εἴχοσαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειχον (KJV: had).

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

[20] John 3:16 (KJV) Table

[21] The Stephanus Textus Receptus and Byzantine Majority Text had ακουειν (KJV: to hear) following ears.  The NET parallel Greek text and NA28 did not.

[22] The NET parallel Greek text and NA28 had ἔθηκα here, where the Stephanus Textus Receptus and Byzantine Majority Text had τεθεικα (KJV: I have laid).

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

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

[25] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἐποικοδόμησεν here, where the Stephanus Textus Receptus had επωκοδομησεν (KJV: he hath built).

[26] The NET parallel Greek text and NA28 had λήμψεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ληψεται (KJV: he shall receive).

[27] Verb Tenses, Greek Verbs (Shorter Definitions), Resources for Learning New Testament Greek

Psalm 22, Part 7

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

Masoretic Text

Septuagint
Psalm 22:14b (Tanakh) Table Psalm 22:14b (NET) Psalm 21:15b (NETS)

Psalm 21:15b (Elpenor English)

and all my bones are out of joint: all my bones are dislocated. and all my bones were scattered and all my bones are loosened:

The English translation of וְֽהִתְפָּֽרְד֗וּ, a form of פָּרַד (pāraḏ), in the Tanakh (and others) was unique and specific.  A scan of the table below of all occurrences of forms of פָּרַד (pāraḏ) in the Old Testament is an easy way to satisfy myself that the form וְֽהִתְפָּֽרְד֗וּ is unique among them.  But my Hebrew isn’t good enough to say that וְֽהִתְפָּֽרְד֗וּ is so specific as are out of joint.  Yet it is this specificity that causes me to think of Jesus hanging on the cross: “The strain of the body suspended on the cross would all but dislocate the joints of the arms, and would be felt in every bone of the body.”[1]

A more contemporary translation of the Tanakh rendered וְֽהִתְפָּֽרְד֗וּ were separated.  Would that direct my thoughts to Jesus and the cross if I had never heard are out of joint?  The NETS translation of the Greek διεσκορπίσθη (a form of διασκορπίζω) were scattered would have led me toward a more figurative understanding if spoken by a living person, though I may be more willing now to have taken it more literally if spoken by the dead.  Neither interpretation would have led me to Jesus and the cross.

Between the two, were scattered (NETS) is a more accurate rendering of διεσκορπίσθη than are loosened (English Elpenor).  When I consider the forms of διασκορπίζω found in the New Testament it seems that the English translators of the Elpenor version of the Septuagint were reaching to better accommodate are out of joint.  There was only one other occurrence of a form of διασκορπίζω as the translation of a form of פָּרַד (pāraḏ) in the Septuagint.

Masoretic Text

Septuagint
Psalm 92:9 (Tanakh) Psalm 92:9 (NET) Psalm 91:10 (NETS)

Psalm 91:10 (English Elpenor)

For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered (יִ֜תְפָּֽרְד֗וּ). Indeed, look at your enemies, O Lord.  Indeed, look at how your enemies perish.  All the evildoers are scattered (pāraḏ , יתפרדו). because, look, your enemies, O Lord, because, look, your enemies shall perish and all those who practice lawlessness shall be scattered (διασκορπισθήσονται). For, behold, thine enemies shall perish; and all the workers of iniquity shall be scattered (διασκορπισθήσονται).

It encouraged me to look more closely at how the Rabbis translated forms of פָּרַד (pāraḏ) in the Septuagint.  Two forms of ἀφορίζω were chosen for the earliest occurrences in Genesis.

Reference Hebrew Tanakh NET BLB Septuagint Elpenor
Genesis 2:10 יִפָּרֵ֔ד it was parted it divides ἀφορίζεται ἀφορίζεται
Genesis 10:5 נִפְרְד֞וּ divided were separated ἀφωρίσθησαν ἀφωρίσθησαν

The former is the more visually explicit:

Masoretic Text

Septuagint
Genesis 2:10 (Tanakh) Genesis 2:10 (NET) Genesis 2:10 (NETS)

Genesis 2:10 (English Elpenor)

And a river went out of Eden to water the garden; and from thence it was parted (יִפָּרֵ֔ד), and became four heads. Now a river flows from Eden to water the orchard, and from there it divides (pāraḏ, יפרד) into four headstreams. Now a river goes out of Edem to water the orchard; from there it divides (ἀφορίζεται) into four sources. And a river proceeds out of Edem to water the garden, thence it divides (ἀφορίζεται) itself into four heads.

If I visualize this wordstring as a map: at the point were the four rivers first part, divide or separate they might be described as dislocated.  Farther downstream as the rivers separate more and more they might be described as scattered.  Whether the rivers are dislocated by inches or scattered by my miles, they are separated.  If the Hebrew doesn’t specify where we are on the map so to speak (and I’m assuming from the translations cited above that it doesn’t) the point between dislocated and scattered is an interpretation made by the translators.  That’s actually quite a lot of clarity from the first occurrence of יִפָּרֵ֔ד, a form of פָּרַד (pāraḏ) in Genesis.

There were three other occurrences translated with forms of διασπείρω:

Reference Hebrew Tanakh NET BLB Septuagint Elpenor
Genesis 10:32 נִפְרְד֧וּ divided spread διεσπάρησαν διεσπάρησαν
Deuteronomy 32:8 בְּהַפְרִיד֖וֹ when He separated when he divided up διέσπειρεν διέσπειρεν
Esther 3:8 וּמְפֹרָד֙ and dispersed and spread διεσπαρμένον διεσπαρμένον

Esther 3:8 is the most tantalizing:

Masoretic Text

Septuagint
Esther 3:8 (Tanakh) Esther 3:8 (NET) Esther 3:8 (NETS)

Esther 3:8 (English Elpenor)

And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed (וּמְפֹרָד֙) among the people in all the provinces of thy kingdom; and their laws are diverse from all people; neither keep they the king’s laws: therefore it is not for the king’s profit to suffer them. Then Haman said to King Ahasuerus, “There is a particular people that is dispersed and spread (pāraḏ, ומפרד) among the inhabitants throughout all the provinces of your kingdom whose laws differ from those of all other peoples.  Furthermore, they do not observe the king’s laws.  It is not appropriate for the king to provide a haven for them. Then he spoke to King Artaxerxes, saying, “There is a certain nation scattered (διεσπαρμένον) among the nations throughout all your kingdom; their laws are different from all the nations, and they disobey the king’s laws so that it is not expedient for the king to tolerate them. And he spoke to king Artaxerxes, saying, There is a nation scattered (διεσπαρμένον) among the nations in all thy kingdom, and their laws differ from [those of] all the [other] nations; and they disobey the laws of the king; and it is not expedient for the king to let them alone.

If I actually thought the Masoretic text was the original Hebrew inspired by the Holy Spirit I wouldn’t translate וּמְפֹרָד֙—another form of פָּרַד (pāraḏ), and dispersed (Tanakh), and spread (NET)—as a redundant synonym of מְפֻזָּ֤ר—a form of פזר (p̄zr), scattered abroad (Tanakh), that is dispersed (NET).  A certain people scattered abroad and separated among the people sounds like an authentic complaint a foreign official might lodge against Israel.  It sounds exactly like Haman’s complaint: their laws are diverse from all people; neither keep they the king’s laws.  So why translate וּמְפֹרָד֙ as a redundant synonym of מְפֻזָּ֤ר?

There was only one verb διεσπαρμένον (a form of διασπείρω) in the Septuagint: “to scatter abroad, spread around, throw about, disperse.”  Whether there was only one verb in the original Hebrew or the rabbis collapsed two verbs into one, the Septuagint seems to have dictated the content of the English translations quoted above.  The Tanakh on chabad.org however reads: There is a certain people scattered and separate among the peoples throughout all the provinces of your kingdom…  This seems to be a better translation of the Masoretic text apart from any consideration of the Septuagint.  I’m not sure how much weight to give it in my consideration of Psalm 22:14.

There is another verse in another Psalm where נִפְזְר֥וּ, another form of פזר (p̄zr), was used apparently in a figurative way.

Masoretic Text

Septuagint
Psalm 141:7 (Tanakh) Psalm 141:7 (NET) Psalm 140:7 (NETS)

Psalm 140:7 (English Elpenor)

Our bones are scattered (נִפְזְר֥וּ) at the grave’s mouth, as when one cutteth and cleaveth wood upon the earth. As when one plows and breaks up the soil, so our bones are scattered (p̄zr, נפזרו) at the mouth of Sheol. As a clod of earth was crushed on the land, our bones were strewn (διεσκορπίσθη) beside Hades, As a lump of earth is crushed upon the ground, our bones have been scattered (διεσκορπίσθη) by the [mouth of] the grave.

If the rabbis collapsed two verbs—מְפֻזָּ֤ר, a form of פזר (p̄zr), and וּמְפֹרָד֙, another form of פָּרַד (pāraḏ)—into one—διεσπαρμένον (a form of διασπείρω)—in Esther 3:8, it might explain why they translated both וְֽהִתְפָּֽרְד֗וּ, a form of פָּרַד (pāraḏ), in Psalm 22:14 and נִפְזְר֥וּ, another form of פזר (p̄zr), in Psalm 141:7 διεσκορπίσθη (a form of διασκορπίζω).

There were five occurrences of פָּרַד (pāraḏ) translated with forms of διαχωρίζω in the Septuagint:

Reference Hebrew Tanakh NET BLB Septuagint Elpenor
Genesis 13:9 הִפָּ֥רֶד separate thyself Separate yourself διαχωρίσθητι διαχωρίσθητι
Genesis 13:11 וַיִּפָּ֣רְד֔וּ separated and they separated themselves διεχωρίσθησαν διεχωρίσθησαν
Genesis 13:14 הִפָּֽרֶד was separated had departed διαχωρισθῆναι διαχωρισθῆναι
2 Samuel 1:23 נִפְרָ֑דוּ they were not divided were they separated διεχωρίσθησαν διεχωρίσθησαν
Proverbs 16:28 מַפְרִ֥יד separateth separates διαχωρίζει διαχωρίζει

The first three occurrences mark the bullet points of the story of Abram and Lot separating because their herds were too great for the land (Genesis 13:5-14a).  Here, I would need to visualize the wordstring as a digital 4D map, showing elevation and time, but the story would be the same: Abram and Lot and their herds would begin together and then separate wider and wider apart as Lot journeyed east toward Sodom.

There were four occurrences of forms of פָּרַד (pāraḏ) translated with forms of διαστέλλω.

Reference Hebrew Tanakh NET BLB Septuagint Elpenor
Genesis 25:23 יִפָּרֵ֑דוּ shall be separated will be separated διασταλήσονται διασταλήσονται
Genesis 30:40 הִפְרִ֣יד separated removed διέστειλεν διέστειλεν
Ruth 1:17 יַפְרִ֖יד part will be able to separate διαστελεῗ διαστελεῖ
2 Kings 2:11 וַיַּפְרִ֖דוּ which parted They went διέστειλαν διέστειλαν

Since I’ve been considering free will,[2] the oath David’s Great-Grandmother (Ruth 4:13-17) swore to her mother-in-law stands out to me.  After the deaths of her husband and two sons Naomi had decided to return home to Judah from Moab.  Her two daughters-in-law Orpah and Ruth began the journey with her, but Naomi encouraged them to return to their own homes.  Orpah was reluctantly persuaded while Ruth was not:

Masoretic Text

Septuagint
Ruth 1:15-17 (Tanakh) Ruth 1:15-17 (NET) Ruth 1:15-17 (NETS)

Ruth 1:15-17 (English Elpenor)

And she said: ‘Behold, thy sister-in-law is gone back unto her people, and unto her god; return thou after thy sister-in-law.’ So Naomi said, “Look, your sister-in-law is returning to her people and to her god (Note 49).  Follow your sister-in-law back home!” And Noemin said to Routh, “See, your sister-in-law has turned back to her people and to her gods; now turn back, you too, after your sister-in-law.” And Noemin said to Routh, “See, your sister-in-law has turned back to her people and to her gods; now turn back, you too, after your sister-in-law.”
And Ruth said: ‘Entreat me not to leave thee, and to return from following after thee; for whither thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and thy G-d my G-d; But Ruth replied, “Stop urging me to abandon you!  For wherever you go, I will go.  Wherever you live, I will live.  Your people will become my people, and your God will become my God. But Routh said, “Do not oppose me, to make me abandon you or turn back from after you.  For wherever you go, I will go, and wherever you lodge, I will lodge; your people shall be my people, and your God my God. And Ruth said, Intreat me not to leave thee, or to return from following thee; for whithersoever thou goest, I will go, and wheresoever thou lodgest, I will lodge; thy people [shall be] my people, and thy God my God.
where thou diest, will I die, and there will I be buried; HaShem do so to me, and more also, if aught but death part (יַפְרִ֖יד) thee and me.’ Wherever you die, I will die—and there I will be buried.  May the Lord punish me severely if I do not keep my promise!  Only death will be able to separate (pāraḏ, יפריד) me from you!” And wherever you die, I will die—there will I be buried.  Thus and so may the Lord do to me, and thus and so may he add—for death alone shall part (διαστελεῗ) me from you!” And wherever thou diest, I will die, and there will I be buried: the Lord do so to me, and more also, [if I leave thee], for death [only] shall divide (διαστελεῖ) between me and thee.

One last occurrence caught my ear:

Masoretic Text

Septuagint
Hosea 4:14 (Tanakh) Hosea 4:14 (NET) Hosea 4:14 (NETS)

Hosea 4:14 (English Elpenor)

I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated (יְפָרֵ֔דוּ) with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. I will not punish your daughters when they commit prostitution, nor your daughters-in-law when they commit adultery.  For the men consort (pāraḏ, יפרדו) with harlots; they sacrifice with temple prostitutes.  It is true: “A people that lacks understanding will come to ruin!” And I will not take an interest in your daughters when they play the whore nor in your daughters-in-law when they commit adultery, for the men themselves were associating (συνεφύροντο) with whores and were sacrificing with initiates, and the people, not understanding embraced a whore. And I will not visit upon your daughters when they shall commit fornication, nor your daughters-in-law when they shall commit adultery: for they themselves mingled themselves (συνεφύροντο) with harlots, and sacrificed with polluted ones, and the people that understood not entangled itself with a harlot.

There was a subtle shift in the translation in the Septuagint that strikes me as the influence of the religious mind: It is not that people are separated from God with whores, but they were associating with whores (NETS), they mingled themselves with harlots.  Both are perfectly acceptable translations of συνεφύροντο (a form of συμφύρω); neither hints of separation, whether dislocated or scattered.  And the NET follows the Septuagint here, consort, without any note questioning the originality of יפרדו, a form of פָּרַד (pāraḏ).

All and all the translation of וְֽהִתְפָּֽרְד֗וּ into Greek in the Septuagint in Psalm 22:14 appears to be another reason that Jesus may have preferred[3] to sing this song in his heart in Hebrew.  The complete table of forms of פָּרַד (pāraḏ) in the Old Testament follows.

Reference Hebrew Tanakh NET BLB Septuagint Elpenor
Psalm 22:14 (22:15, 21:15) וְֽהִתְפָּֽרְד֗וּ are out of joint are dislocated διεσκορπίσθη διεσκορπίσθη
Genesis 2:10 יִפָּרֵ֔ד it was parted it divides ἀφορίζεται ἀφορίζεται
Genesis 10:5 נִפְרְד֞וּ divided were separated ἀφωρίσθησαν ἀφωρίσθησαν
Genesis 10:32 נִפְרְד֧וּ divided spread διεσπάρησαν διεσπάρησαν
Genesis 13:9 הִפָּ֥רֶד separate thyself Separate yourself διαχωρίσθητι διαχωρίσθητι
Genesis 13:11 וַיִּפָּ֣רְד֔וּ separated and they separated themselves διεχωρίσθησαν διεχωρίσθησαν
Genesis 13:14 הִפָּֽרֶד was separated had departed διαχωρισθῆναι διαχωρισθῆναι
Genesis 25:23 יִפָּרֵ֑דוּ shall be separated will be separated διασταλήσονται διασταλήσονται
Genesis 30:40 הִפְרִ֣יד separated removed διέστειλεν διέστειλεν
Deuteronomy 32:8 בְּהַפְרִיד֖וֹ when He separated when he divided up διέσπειρεν διέσπειρεν
Judges 4:11 נִפְרָ֣ד had severed had moved away ἐχωρίσθησαν ἐχωρίσθη
Ruth 1:17 יַפְרִ֖יד part will be able to separate διαστελεῗ διαστελεῖ
2 Samuel 1:23 נִפְרָ֑דוּ they were not divided were they separated διεχωρίσθησαν διεχωρίσθησαν
2 Kings 2:11 וַיַּפְרִ֖דוּ which parted They went διέστειλαν διέστειλαν
Nehemiah 4:19 (4:13) נִפְרָדִים֙ and we are separated and we are spread out σκορπιζόμεθα σκορπιζόμεθα
Esther 3:8 וּמְפֹרָד֙ and dispersed and spread διεσπαρμένον διεσπαρμένον
Job 4:11 יִתְפָּרָֽדוּ are scattered abroad are scattered ἔλιπον ἔλιπον
Job 41:17 (41:9) יִתְפָּרָֽדוּ be sundered be separated ἀποσπασθῶσιν ἀποσπασθῶσιν
Psalm 92:9 (92:10, 91:10) יִ֜תְפָּֽרְד֗וּ shall be scattered are scattered διασκορπισθήσονται διασκορπισθήσονται
Proverbs 16:28 מַפְרִ֥יד separateth separates διαχωρίζει διαχωρίζει
Proverbs 17:9 מַפְרִ֥יד separateth separates διίστησιν διΐστησι
Proverbs 18:1 נִפְרָ֑ד a man, having separated One who has isolated himself χωρίζεσθαι χωρίζεσθαι
Proverbs 18:18 יַפְרִֽיד and parteth and settles the issue δυνάσταις δυναστείαις
Proverbs 19:4 יִפָּרֵֽד is separated is separated λείπεται λείπεται
Ezekiel 1:11 פְּרֻד֖וֹת were stretched were spread out ἐκτεταμέναι ἐκτεταμέναι
Hosea 4:14 יְפָרֵ֔דוּ for themselves are separated For the men consort συνεφύροντο συνεφύροντο

Tables comparing Psalm 92:9; Genesis 2:10; Esther 3:8; Psalm 141:7; Ruth 1:15; 1:16; 1:17 and Hosea 4:14 in the Tanakh, KJV and NET, and comparing Psalm 92:9 (91:10); Genesis 2:10; Esther 3:8; Psalm 141:7 (140:7); Ruth 1:15; 1:16; 1:17 and Hosea 4:14 in the Septuagint (BLB and Elpenor) follow.

Psalm 92:9 (Tanakh)

Psalm 92:9 (KJV)

Psalm 92:9 (NET)

For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered. For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered. Indeed, look at your enemies, O Lord.  Indeed, look at how your enemies perish.  All the evildoers are scattered.

Psalm 92:9 (Septuagint BLB)

Psalm 91:10 (Septuagint Elpenor)

ὅτι ἰδοὺ οἱ ἐχθροί σου ἀπολοῦνται καὶ διασκορπισθήσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν ὅτι ἰδοὺ οἱ ἐχθροί σου, Κύριε, ἰδοὺ οἱ ἐχθροί σου ἀπολοῦνται, καὶ διασκορπισθήσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν

Psalm 91:10 (NETS)

Psalm 91:10 (English Elpenor)

because, look, your enemies, O Lord, because, look, your enemies shall perish and all those who practice lawlessness shall be scattered.[4] For, behold, thine enemies shall perish; and all the workers of iniquity shall be scattered.

Genesis 2:10 (Tanakh)

Genesis 2:10 (KJV)

Genesis 2:10 (NET)

And a river went out of Eden to water the garden; and from thence it was parted, and became four heads. And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads. Now a river flows from Eden to water the orchard, and from there it divides into four headstreams.

Genesis 2:10 (Septuagint BLB)

Genesis 2:10 (Septuagint Elpenor)

ποταμὸς δὲ ἐκπορεύεται ἐξ Εδεμ ποτίζειν τὸν παράδεισον ἐκεῗθεν ἀφορίζεται εἰς τέσσαρας ἀρχάς ποταμὸς δὲ ἐκπορεύεται ἐξ ᾿Εδὲμ ποτίζειν τὸν παράδεισον· ἐκεῖθεν ἀφορίζεται εἰς τέσσαρας ἀρχάς

Genesis 2:10 (NETS)

Genesis 2:10 (English Elpenor)

Now a river goes out of Edem to water the orchard; from there it divides into four sources. And a river proceeds out of Edem to water the garden, thence it divides itself into four heads.

Esther 3:8 (Tanakh)

Esther 3:8 (KJV)

Esther 3:8 (NET)

And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws are diverse from all people; neither keep they the king’s laws: therefore it is not for the king’s profit to suffer them. And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws are diverse from all people; neither keep they the king’s laws: therefore it is not for the king’s profit to suffer them. Then Haman said to King Ahasuerus, “There is a particular people that is dispersed and spread among the inhabitants throughout all the provinces of your kingdom whose laws differ from those of all other peoples.  Furthermore, they do not observe the king’s laws.  It is not appropriate for the king to provide a haven for them.

Esther 3:8 (Septuagint BLB)

Esther 3:8 (Septuagint Elpenor)

καὶ ἐλάλησεν πρὸς τὸν βασιλέα Ἀρταξέρξην λέγων ὑπάρχει ἔθνος διεσπαρμένον ἐν τοῗς ἔθνεσιν ἐν πάσῃ τῇ βασιλείᾳ σου οἱ δὲ νόμοι αὐτῶν ἔξαλλοι παρὰ πάντα τὰ ἔθνη τῶν δὲ νόμων τοῦ βασιλέως παρακούουσιν καὶ οὐ συμφέρει τῷ βασιλεῗ ἐᾶσαι αὐτούς καὶ ἐλάλησε πρὸς τὸν βασιλέα ᾿Αρταξέρξης λέγων· ὑπάρχει ἔθνος διεσπαρμένον ἐν τοῖς ἔθνεσιν ἐν πάσῃ τῇ βασιλείᾳ σου, οἱ δὲ νόμοι αὐτῶν ἔξαλλοι παρὰ πάντα τὰ ἔθνη, τῶν δὲ νόμων τοῦ βασιλέως παρακούουσι, καὶ οὐ συμφέρει τῷ βασιλεῖ ἐᾶσαι αὐτούς

Esther 3:8 (NETS)

Esther 3:8 (English Elpenor)

Then he spoke to King Artaxerxes, saying, “There is a certain nation scattered among the nations throughout all your kingdom; their laws are different from all the nations, and they disobey the king’s laws so that it is not expedient for the king to tolerate them. And he spoke to king Artaxerxes, saying, There is a nation scattered among the nations in all thy kingdom, and their laws differ from [those of] all the [other] nations; and they disobey the laws of the king; and it is not expedient for the king to let them alone.

Psalm 141:7 (Tanakh)

Psalm 141:7 (KJV)

Psalm 141:7 (NET)

Our bones are scattered at the grave’s mouth, as when one cutteth and cleaveth wood upon the earth. Our bones are scattered at the grave’s mouth, as when one cutteth and cleaveth wood upon the earth. As when one plows and breaks up the soil, so our bones are scattered at the mouth of Sheol.

Psalm 141:7 (Septuagint BLB)

Psalm 140:7 (Septuagint Elpenor)

ὡσεὶ πάχος γῆς διερράγη ἐπὶ τῆς γῆς διεσκορπίσθη τὰ ὀστᾶ ἡμῶν παρὰ τὸν ᾅδην ὡσεὶ πάχος γῆς ἐρράγη ἐπὶ τῆς γῆς, διεσκορπίσθη τὰ ὀστᾶ αὐτῶν παρὰ τὸν ᾅδην

Psalm 140:7 (NETS)

Psalm 140:7 (English Elpenor)

As a clod of earth was crushed on the land, our bones were strewn beside Hades, As a lump of earth is crushed upon the ground, our bones have been scattered by the [mouth of] the grave.

Ruth 1:15 (Tanakh)

Ruth 1:15 (KJV)

Ruth 1:15 (NET)

And she said: ‘Behold, thy sister-in-law is gone back unto her people, and unto her god; return thou after thy sister-in-law.’ And she said, Behold, thy sister in law is gone back unto her people, and unto her gods: return thou after thy sister in law. So Naomi said, “Look, your sister-in-law is returning to her people and to her god.  Follow your sister-in-law back home!”

Ruth 1:15 (Septuagint BLB)

Ruth 1:15 (Septuagint Elpenor)

καὶ εἶπεν Νωεμιν πρὸς Ρουθ ἰδοὺ ἀνέστρεψεν ἡ σύννυμφός σου πρὸς λαὸν αὐτῆς καὶ πρὸς τοὺς θεοὺς αὐτῆς ἐπιστράφητι δὴ καὶ σὺ ὀπίσω τῆς συννύμφου σου καὶ εἶπε Νωεμὶν πρὸς Ῥούθ· ἰδοὺ ἀνέστρεψεν ἡ σύννυμφός σου πρὸς λαὸν αὐτῆς καὶ πρὸς τοὺς θεοὺς αὐτῆς· ἐπιστράφηθι δὴ καὶ σὺ ὀπίσω τῆς συννύμφου σου

Ruth 1:15 (NETS)

Ruth 1:15 (English Elpenor)

And Noemin said to Routh, “See, your sister-in-law has turned back to her people and to her gods; now turn back, you too, after your sister-in-law.” And Noemin said to Ruth, Behold, thy sister-in-law has returned to her people and to her gods; turn now thou also after thy sister-in-law.

Ruth 1:16 (Tanakh)

Ruth 1:16 (KJV)

Ruth 1:16 (NET)

And Ruth said: ‘Entreat me not to leave thee, and to return from following after thee; for whither thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and thy G-d my G-d; And Ruth said, Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: But Ruth replied, “Stop urging me to abandon you!  For wherever you go, I will go.  Wherever you live, I will live.  Your people will become my people, and your God will become my God.

Ruth 1:16 (Septuagint BLB)

Ruth 1:16 (Septuagint Elpenor)

εἶπεν δὲ Ρουθ μὴ ἀπαντήσαι ἐμοὶ τοῦ καταλιπεῗν σε ἢ ἀποστρέψαι ὄπισθέν σου ὅτι σὺ ὅπου ἐὰν πορευθῇς πορεύσομαι καὶ οὗ ἐὰν αὐλισθῇς αὐλισθήσομαι ὁ λαός σου λαός μου καὶ ὁ θεός σου θεός μου εἶπε δὲ Ῥούθ· μὴ ἀπάντησαί μοι τοῦ καταλιπεῖν σε ἢ ἀποστρέψαι ὄπισθέν σου· ὅτι σὺ ὅπου ἐὰν πορευθῇς, πορεύσομαι, καὶ οὗ ἐὰν αὐλισθῇς, αὐλισθήσομαι· ὁ λαός σου λαός μου, καὶ ὁ Θεός σου Θεός μου

Ruth 1:16 (NETS)

Ruth 1:16 (English Elpenor)

But Routh said, “Do not oppose me, to make me abandon you or turn back from after you.  For wherever you go, I will go, and wherever you lodge, I will lodge; your people shall be my people, and your God my God. And Ruth said, Intreat me not to leave thee, or to return from following thee; for whithersoever thou goest, I will go, and wheresoever thou lodgest, I will lodge; thy people [shall be] my people, and thy God my God.

Ruth 1:17 (Tanakh)

Ruth 1:17 (KJV)

Ruth 1:17 (NET)

where thou diest, will I die, and there will I be buried; HaShem do so to me, and more also, if aught but death part thee and me.’ Where thou diest, will I die, and there will I be buried: the LORD do so to me, and more also, if ought but death part thee and me. Wherever you die, I will die—and there I will be buried.  May the Lord punish me severely if I do not keep my promise!  Only death will be able to separate me from you!”

Ruth 1:17 (Septuagint BLB)

Ruth 1:17 (Septuagint Elpenor)

καὶ οὗ ἐὰν ἀποθάνῃς ἀποθανοῦμαι κἀκεῗ ταφήσομαι τάδε ποιήσαι μοι κύριος καὶ τάδε προσθείη ὅτι θάνατος διαστελεῗ ἀνὰ μέσον ἐμοῦ καὶ σοῦ καὶ οὗ ἐὰν ἀποθάνῃς, ἀποθανοῦμαι, κἀκεῖ ταφήσομαι· τάδε ποιήσαι μοι Κύριος καὶ τάδε προσθείῃ, ὅτι θάνατος διαστελεῖ ἀναμέσον ἐμοῦ καὶ σοῦ

Ruth 1:17 (NETS)

Ruth 1:17 (English Elpenor)

And wherever you die, I will die—there will I be buried.  Thus and so may the Lord do to me, and thus and so may he add—for death alone shall part me from you!” And wherever thou diest, I will die, and there will I be buried: the Lord do so to me, and more also, [if I leave thee], for death [only] shall divide between me and thee.

Hosea 4:14 (Tanakh)

Hosea 4:14 (KJV)

Hosea 4:14 (NET)

I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. I will not punish your daughters when they commit prostitution, nor your daughters-in-law when they commit adultery.  For the men consort with harlots; they sacrifice with temple prostitutes.  It is true: “A people that lacks understanding will come to ruin!”

Hosea 4:14 (Septuagint BLB)

Hosea 4:14 (Septuagint Elpenor)

καὶ οὐ μὴ ἐπισκέψωμαι ἐπὶ τὰς θυγατέρας ὑμῶν ὅταν πορνεύωσιν καὶ ἐπὶ τὰς νύμφας ὑμῶν ὅταν μοιχεύωσιν διότι καὶ αὐτοὶ μετὰ τῶν πορνῶν συνεφύροντο καὶ μετὰ τῶν τετελεσμένων ἔθυον καὶ ὁ λαὸς ὁ συνίων συνεπλέκετο μετὰ πόρνης καὶ οὐ μὴ ἐπισκέψωμαι ἐπὶ τὰς θυγατέρας ὑμῶν, ὅταν πορνεύσωσι, καὶ ἐπὶ τὰς νύμφας ὑμῶν, ὅταν μοιχεύσωσιν· ὅτι αὐτοὶ μετὰ τῶν πορνῶν συνεφύροντο καὶ μετὰ τῶν τετελεσμένων ἔθυον, καὶ ὁ λαὸς ὁ συνίων συνεπλέκετο μετὰ πόρνης

Hosea 4:14 (NETS)

Hosea 4:14 (English Elpenor)

And I will not take an interest in your daughters when they play the whore nor in your daughters-in-law when they commit adultery, for the men themselves were associating with whores and were sacrificing with initiates, and the people, not understanding embraced a whore. And I will not visit upon your daughters when they shall commit fornication, nor your daughters-in-law when they shall commit adultery: for they themselves mingled themselves with harlots, and sacrificed with polluted ones, and the people that understood not entangled itself with a harlot.

[1] Pulpit Commentary, Psalm 22:14

[2] Who Am I? Part 11; Who Am I? Part 12; Who Am I? Part 13

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

[4] In this case the NETS is a better translation of the Elpenor Septuagint (with the exception of a second ὅτι, because) while the English Elpenor is a better translation of the BLB Septuagint.

Who Am I? Part 13

I returned to the same church I had left, believing they were right and I was wrong.  I resurrected my god of punishment, more or less, and resolved to be a do-it-yourself-Christian with renewed vigor.  I began to worship my own free will again, though I would have denied it if anyone had told me.  I only recognize two things different from before my prodigal years.

First, I was done with sin.  I would never have said that aloud.  I’m not sure I ever thought it through.  It certainly wasn’t true yet in any practical sense.  But I had returned with real adult sins to my credit and I was sick and tired of it.  I can trace that very clearly back to my prodigal years.

Second, I wanted to study the Bible.  It wasn’t like before when there were times that I wanted to study the Bible because I was a studious person.  Trying to study the Bible always cured me of my “studious person” desire.  After my prodigal years I caught myself reading and studying the Bible when I didn’t particularly want to read or study the Bible.  I trace that back to God’s answer to a prayer:

“If you’re really out there, I really want to know you.”

It wasn’t a prayer of great faith.  “If you’re really out there,” doesn’t score very high on any faith-o-meter.  It was little more than a flicker of “hope” that “God might still be there waiting for any who might perchance call upon Him.”[1]  And yet it was the prayer that was answered.

It was a prayer of my own free will in some sense.  No one held a gun to my head to force me to walk to the kitchen and look out at the sky.  No one beat or tortured me until I said the words.  But when I consider the actual words I prayed I find it more difficult to believe that they were the result of my own free will.

My prayer was a conditional statement.  It would be several years before I went back to school, took Logic 101 and understood that the only condition I placed upon God was his existence.  There was no list of personal goals, plans, hopes, dreams, other conditions that God must meet to obtain my loyalty or, in this prayer, my desire (my will) to know Him.

Once I returned to the church and the people I grew up among many if not all of my conditions returned, but even that didn’t alter my new desire to read and study the Bible.  Even when it wasn’t always exactly my desire, I caught myself doing it anyway.  And I was several years from understanding that I had prayed for eternal life as Jesus’ defined it.  Where did the words of this prayer come from?

I’m going to consider a passage from John’s first letter about knowing God.  It’s not too hard to imagine that these words were somewhere in my memory from somewhere in my past.  I’ll begin at his discussion of love and eternal life (1 John 3:14, 15 NET):

We know that we have crossed over from death to life because we love (ἀγαπῶμεν, a form of ἀγαπάω) our fellow Christians.  The one who does not love[2] (ἀγαπῶν, another form of ἀγαπάω) remains in death.  Everyone who hates his fellow Christian is a murderer, and you know that no murderer has eternal life residing in him.[3]

As a do-it-yourself-Christian I assumed I should love other Christians (KJV: the brethren) in my own strength to prove that I was one, too.  I understood that Everyone who hates his fellow Christian is a murderer, and you know that no murderer will go to heaven.  John, however, was thinking here of ζωὴν αἰώνιον (eternal life) as something potentially residing (μένουσαν, a form of μένω) in one, rather than as a place one might go.  This is much more like Jesus’ understanding of αἰώνιος ζωὴ (John 17:3 NET):

Now this is eternal life (αἰώνιος ζωὴ)—that they know (γινώσκωσιν, a form of γινώσκω) you, the only true God, and Jesus Christ, whom you sent.

The Greek word translated know in the phrase We know was not the same as γινώσκωσιν above.  Rather, it was οἴδαμεν (a form of εἴδω), to know by seeing or experiencing.  John was not describing a rule to obey in my own strength so much as a sign to recognize that I had crossed over from death to life.

The second definition of ἀγαπάω in the Koine Greek Lexicon online is “to accept the authority of (someone), display respect for (someone).”  Though “believing” my fellow Christians “were right and I was wrong” would eventually become somewhat problematic, I probably should have recognized, or would have benefitted from recognizing, this insight as at least the beginning of the love of God stirring within me, an aspect of the fruit of the Holy Spirit residing in me.

I have argued alternatively that fellow Christians was too restrictive or not restrictive enough a translation of τοὺς ἀδελφούς (KJV: the brethren).  Regardless, it doesn’t alter Jesus’ teaching (Matthew 5:43-45 NET):

You have heard that it was said, ‘Love (ἀγαπήσεις, another form of ἀγαπάω) your neighbor’ and ‘hate your enemy.’  But I say to you, love (ἀγαπᾶτε, another form of ἀγαπάω) your enemy and pray for those who persecute you [Table], so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous [Table].

As a rule to obey in my own strength, loving my enemies seems daunting if not even a little stupid.  But to be like my Father in heaven, loving with the love that flows from his Spirit dwelling within me, is completely doable despite the how-to-do-that being a little tricky to learn.  John was explicitly clear about the quality of this love (1 John 3:16 NET):

We have come to know love (ἀγάπην, a form of ἀγάπη) by this: that Jesus laid down his life for us; thus we ought to lay down[4] our lives for our fellow Christians.

The Greek word translated We have come to know is ἐγνώκαμεν (another form of γινώσκω), like that they know (γινώσκωσιν, a form of γινώσκω) you, the only true God…  So I have everything Jesus said and did in the Gospel narratives to define this love as well as the Holy Spirit’s verbal definition given through Paul (1 Corinthians 13:1-13 NET):

If I speak in the tongues of men and of angels, but I do not have love (ἀγάπην, a form of ἀγάπη), I am a noisy gong or a clanging cymbal.  And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove[5] mountains, but do not have love (ἀγάπην, a form of ἀγάπη), I am nothing.  If I give away everything I own, and if I give over my body in order to boast, but do not have love (ἀγάπην, a form of ἀγάπη), I receive no benefit [Table].

Love (ἀγάπη) is patient, love (ἀγάπη) is kind, it is not envious.  Love (ἀγάπη) does not brag, it is not puffed up.  It is not rude, it is not self-serving, it is not easily angered or resentful.  It is not glad about injustice, but rejoices in the truth.  It bears all things, believes all things, hopes all things, endures all things.

Love (ἀγάπη) never ends.  But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside [Table].  For[6] we know in part, and we prophesy in part, but when what is perfect comes,[7] the partial will be set aside.  When I was a child, I talked like a child, I thought like a child, I reasoned like a child.  But when I became an adult, I set aside childish ways.  For now we see in a mirror indirectly, but then we will see face to face.  Now I know in part, but then I will know fully, just as I have been fully known.  And now these three remain: faith, hope, and love (ἀγάπη).  But the greatest of these is love (ἀγάπη).

John continued (1 John 3:17 NET):

But whoever has the world’s possessions and sees his fellow Christian in need and shuts off his compassion against him, how can the love (ἀγάπη) of God reside in such a person?

It was exceptionally childish of me as a do-it-yourself-Christian to think that I could love like God by turning Paul’s definition of love into rules I would obey in my own strength.  John was fairly clear here, writing about the love of God that might reside (μένει, another form of μένω) in a person (much like eternal life).  Here one does not manufacture the love but possibly shuts off (κλείσῃ, a form of κλείω) his compassion.  I wonder if I should consider his (αὐτοῦ, a form of αὐτός) here as a reference to God.

John continued (1 John 3:18-20 NET):

Little children,[8] let us not love (ἀγαπῶμεν, a form of ἀγαπάω) with word or with tongue but in deed and truth.  And by this we will know[9] that we are of the truth and will convince our conscience[10] in his presence, that if our conscience condemns us, that God is greater than our conscience and knows all things.

As a child I had adapted my understanding of the meaning of my elders’ words to better accommodate what they actually did.  As a do-it-yourself-Christian I understood word (λόγῳ, a form of λόγος) and tongue (γλώσσῃ, a form of γλῶσσα) as faith, and deed (ἔργῳ, a form of ἔργον) and truth (ἀληθείᾳ) as my own works.  So, by our own works we will know (γνωσόμεθα, a form of γινώσκω) that we are of the truth (ἀληθείας, a form of ἀλήθεια) and will convince our conscience in his presence.  The only sense I could make of the next verse then was that God would forgive us for not loving like God in our own strength.

The idea that we would actually love like God in his strength by his Holy Spirit eluded me, as did what I misconstrued as the goal of Christian faith and obedience—to get God to do what we want—since I failed so miserably to love like God in my own strength (1 John 3:21, 22 NET):

Dear friends, if our conscience does not condemn us,[11] we have confidence in the presence of God, and whatever we ask we receive from[12] him, because we keep his commandments and do the things that are pleasing to him.

And the one who sent me is with me, Jesus said.  He[13] has not left me alone because I always do those things that please him.[14]  The Greek words translated those things that please here and the things that are pleasing above were τὰ ἀρεστὰ.  This connection was troubling since Jesus seemed to credit his perfect obedience with the fact that the Father has not left me alone.  But it became enlightening as well as I began to suspect that God had not left me alone even during my prodigal years when I had claimed to be an atheist.  I searched for some reason to explain it since I was unpersuadable that I’m so much more adorable than Jesus.

John continued (1 John 3:23, 24 NET):

Now this is his commandment: that we believe in the name of his Son Jesus Christ and love (ἀγαπῶμεν, a form of ἀγαπάω) one another, just as he gave us the commandment.  And the person who keeps his commandments resides in God, and God in him.  Now by this we know (γινώσκομεν, another form of γινώσκω) that God resides in us: by the Spirit he has given us.

Over time it became harder and harder to believe that my faith and obedience caused me to reside in God and He in me.  Slowly, I began to suspect that the Holy Spirit He had given me was God residing in me and the cause of my residing in Him.  My faith and obedience, such as they were, were the result of his presence, and signs that it was so.  For from him and through him and to him are all things.  To him be glory forever!  Amen.[15]

Tables comparing 1 John 3:14, 15; 3:16; 1 Corinthians 13:2; 13:9, 10; 1 John 3:18, 19; 3:21, 22 and John 8:29 in the NET and KJV follow.

1 John 3:14, 15 (NET) 1 John 3:14, 15 (KJV)
We know that we have crossed over from death to life because we love our fellow Christians.  The one who does not love remains in death. We know that we have passed from death unto life, because we love the brethren.  He that loveth not his brother abideth in death.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἡμεῖς οἴδαμεν ὅτι μεταβεβήκαμεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν, ὅτι ἀγαπῶμεν τοὺς ἀδελφούς· ὁ μὴ ἀγαπῶν μένει ἐν τῷ θανάτῳ ημεις οιδαμεν οτι μεταβεβηκαμεν εκ του θανατου εις την ζωην οτι αγαπωμεν τους αδελφους ο μη αγαπων τον αδελφον μενει εν τω θανατω ημεις οιδαμεν οτι μεταβεβηκαμεν εκ του θανατου εις την ζωην οτι αγαπωμεν τους αδελφους ο μη αγαπων τον αδελφον μενει εν τω θανατω
Everyone who hates his fellow Christian is a murderer, and you know that no murderer has eternal life residing in him. Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
πᾶς ὁ μισῶν τὸν ἀδελφὸν αὐτοῦ ἀνθρωποκτόνος ἐστίν, καὶ οἴδατε ὅτι πᾶς ἀνθρωποκτόνος οὐκ ἔχει ζωὴν αἰώνιον ἐν αὐτῷ μένουσαν πας ο μισων τον αδελφον αυτου ανθρωποκτονος εστιν και οιδατε οτι πας ανθρωποκτονος ουκ εχει ζωην αιωνιον εν αυτω μενουσαν πας ο μισων τον αδελφον αυτου ανθρωποκτονος εστιν και οιδατε οτι πας ανθρωποκτονος ουκ εχει ζωην αιωνιον εν εαυτω μενουσαν
1 John 3:16 (NET) 1 John 3:16 (KJV)
We have come to know love by this: that Jesus laid down his life for us; thus we ought to lay down our lives for our fellow Christians. Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐν τούτῳ ἐγνώκαμεν τὴν ἀγάπην, ὅτι ἐκεῖνος ὑπὲρ ἡμῶν τὴν ψυχὴν αὐτοῦ ἔθηκεν· καὶ ἡμεῖς ὀφείλομεν ὑπὲρ τῶν ἀδελφῶν τὰς ψυχὰς θεῖναι εν τουτω εγνωκαμεν την αγαπην οτι εκεινος υπερ ημων την ψυχην αυτου εθηκεν και ημεις οφειλομεν υπερ των αδελφων τας ψυχας τιθεναι εν τουτω εγνωκαμεν την αγαπην οτι εκεινος υπερ ημων την ψυχην αυτου εθηκεν και ημεις οφειλομεν υπερ των αδελφων τας ψυχας τιθεναι
1 Corinthians 13:2 (NET) 1 Corinthians 13:2 (KJV)
And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
|καὶ ἐὰν| ἔχω προφητείαν καὶ εἰδῶ τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν |καὶ ἐὰν| ἔχω πᾶσαν τὴν πίστιν ὥστε ὄρη |μεθιστάναι|, ἀγάπην δὲ μὴ ἔχω, οὐθέν εἰμι. και εαν εχω προφητειαν και ειδω τα μυστηρια παντα και πασαν την γνωσιν και εαν εχω πασαν την πιστιν ωστε ορη μεθιστανειν αγαπην δε μη εχω ουθεν ειμι και εαν εχω προφητειαν και ειδω τα μυστηρια παντα και πασαν την γνωσιν και εαν εχω πασαν την πιστιν ωστε ορη μεθιστανειν αγαπην δε μη εχω ουθεν ειμι
1 Corinthians 13:9, 10 (NET) 1 Corinthians 13:9, 10 (KJV)
For we know in part, and we prophesy in part, For we know in part, and we prophesy in part.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐκ μέρους γὰρ γινώσκομεν καὶ ἐκ μέρους προφητεύομεν εκ μερους γαρ γινωσκομεν και εκ μερους προφητευομεν εκ μερους δε γινωσκομεν και εκ μερους προφητευομεν
but when what is perfect comes, the partial will be set aside. But when that which is perfect is come, then that which is in part shall be done away.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὅταν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται οταν δε ελθη το τελειον τοτε το εκ μερους καταργηθησεται οταν δε ελθη το τελειον τοτε το εκ μερους καταργηθησεται
1 John 3:18, 19 (NET) 1 John 3:18, 19 (KJV)
Little children, let us not love with word or with tongue but in deed and truth. My little children, let us not love in word, neither in tongue; but in deed and in truth.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Τεκνία, μὴ ἀγαπῶμεν λόγῳ μηδὲ τῇ γλώσσῃ ἀλλὰ ἐν ἔργῳ καὶ ἀληθείᾳ τεκνια μου μη αγαπωμεν λογω μηδε γλωσση αλλ εργω και αληθεια τεκνια μου μη αγαπωμεν λογω μηδε τη γλωσση αλλ εν εργω και αληθεια
And by this we will know that we are of the truth and will convince our conscience in his presence, And hereby we know that we are of the truth, and shall assure our hearts before him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
[Καὶ] ἐν τούτῳ γνωσόμεθα ὅτι ἐκ τῆς ἀληθείας ἐσμέν, καὶ ἔμπροσθεν αὐτοῦ πείσομεν τὴν καρδίαν ἡμῶν και εν τουτω γινωσκομεν οτι εκ της αληθειας εσμεν και εμπροσθεν αυτου πεισομεν τας καρδιας ημων και εν τουτω γινωσκομεν οτι εκ της αληθειας εσμεν και εμπροσθεν αυτου πεισομεν τας καρδιας ημων
1 John 3:21, 22 (NET) 1 John 3:21, 22 (KJV)
Dear friends, if our conscience does not condemn us, we have confidence in the presence of God, Beloved, if our heart condemn us not, then have we confidence toward God.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἀγαπητοί, ἐὰν ἡ καρδία [ἡμῶν] μὴ καταγινώσκῃ, παρρησίαν ἔχομεν πρὸς τὸν θεόν αγαπητοι εαν η καρδια ημων μη καταγινωσκη ημων παρρησιαν εχομεν προς τον θεον αγαπητοι εαν η καρδια ημων μη καταγινωσκη ημων παρρησιαν εχομεν προς τον θεον
and whatever we ask we receive from him, because we keep his commandments and do the things that are pleasing to him. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ὃ ἐὰν αἰτῶμεν λαμβάνομεν ἀπ᾿ αὐτοῦ, ὅτι τὰς ἐντολὰς αὐτοῦ τηροῦμεν καὶ τὰ ἀρεστὰ ἐνώπιον αὐτοῦ ποιοῦμεν και ο εαν αιτωμεν λαμβανομεν παρ αυτου οτι τας εντολας αυτου τηρουμεν και τα αρεστα ενωπιον αυτου ποιουμεν και ο εαν αιτωμεν λαμβανομεν παρ αυτου οτι τας εντολας αυτου τηρουμεν και τα αρεστα ενωπιον αυτου ποιουμεν
John 8:29 (NET) John 8:29 (KJV)
And the one who sent me is with me.  He has not left me alone because I always do those things that please him. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ὁ πέμψας με μετ᾿ ἐμοῦ ἐστιν· οὐκ ἀφῆκεν με μόνον, ὅτι ἐγὼ τὰ ἀρεστὰ αὐτῷ ποιῶ πάντοτε και ο πεμψας με μετ εμου εστιν ουκ αφηκεν με μονον ο πατηρ οτι εγω τα αρεστα αυτω ποιω παντοτε και ο πεμψας με μετ εμου εστιν ουκ αφηκεν με μονον ο πατηρ οτι εγω τα αρεστα αυτω ποιω παντοτε

[1] Who Am I?, Part 3[2] The Stephanus Textus Receptus and Byzantine Majority Text had τον αδελφον (KJV: the brethren) following love (KJV: loveth).  The NET parallel Greek text and NA28 did not.

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

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

[5] The NET parallel Greek text and NA28 had μεθιστάναι here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεθιστανειν (KJV: that I could remove).

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

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

[8] The Stephanus Textus Receptus and Byzantine Majority Text had μου (KJV: My) following Little children.  The NET parallel Greek text and NA28 did not.

[9] The NET parallel Greek text and NA28 had γνωσόμεθα here, where the Stephanus Textus Receptus and Byzantine Majority Text had γινωσκομεν (KJV: we know).

[10] The NET parallel Greek text and NA28 had τὴν καρδίαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had τας καρδιας (KJV: our hearts).

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

[12] The NET parallel Greek text and NA28 had ἀπ᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρ (KJV: of).

[13] The Stephanus Textus Receptus and Byzantine Majority Text had ο πατηρ (KJV: the Father) here.  The NET parallel Greek text and NA28 did not.

[14] John 8:29 (NET)

[15] Romans 11:36 (NET)

Who Am I? Part 12

Jesus said, I always do those things that please him[1] (literally: “I the pleasing things do always”).

“How?” I ask.  I couldn’t even say, “I always lie.”

The Father that dwelleth in me, he doeth the works,[2] Jesus replied.

But I say, Paul wrote, live by the Spirit and you will not carry out the desires of the flesh.[3]

I’ve written that I became an atheist during my prodigal years.  That is technically correct according to the definition that pops up in Google: “a person who disbelieves or lacks belief in the existence of God or gods.”  I stopped believing in my god of punishment for a few years, and I certainly didn’t believe in the existence of any other gods.  But I was by no means a practicing atheist.

To become a practicing atheist is at least as difficult as becoming a do-it-yourself-Christian.  Atheists exist in a world where God the Father is making Jesus’ enemies a footstool for [his] feet;[4] God the Holy Spirit is proving the world wrong concerning sin and righteousness and judgment;[5] and God the Son promised to draw allto myself.[6]  The practicing atheist must be ever-vigilant to withstand his relentless love while striving to make this world the place where the omnipresent God is not.  The atheist philosopher Friedrich Nietzsche lamented, “I am afraid we are not rid of God because we still have faith in grammar.”[7]

It’s probably more meaningful to say that my free will became relatively unfettered from God for a time.  Since I didn’t study the Bible in English, much less in Greek, I didn’t know anything about ἀπ᾿ ἐμαυτοῦ.  I didn’t see the connection between ἀπ᾿ ἐμαυτοῦ and θέλημα.  I was clueless that the noun θέλημα related to the verb θέλω: “I want.”  But with my own free will relatively unfettered from God I was about to get a crash course in I want.

The following Gospel harmony provides a glimpse into Jesus’ free will as I want:

Matthew 26:36-39a (NET)

Mark 14:32-35 (NET) Luke 22:39-41 (NET)

John 18:1 (NET)

When he had said these things (John 13:31-17:26),
Then Jesus went with them Then they went Then Jesus went out and made his way, as he customarily did, to the Mount of Olives, and the[8] disciples followed him. Jesus went out with his disciples
across the[9] Kidron Valley.   There was an orchard there,
to a place called Gethsemane,[10] to a place called Gethsemane,[11]
When he came to the place,
and he and his disciples went into it.
and he said to the disciples, and Jesus said to his disciples, he said to them,
“Sit here while I go over there and pray.” “Sit here while I pray.”
“Pray that you will not fall into temptation.”
He took with him Peter and the two sons of Zebedee, and he became anguished and distressed.  Then he[12] said to them, “My soul is deeply grieved, even to the point of death.  Remain here and stay awake with me.” He took Peter, James,[13] and John[14] with him,[15] and became very troubled and distressed.  He said to them, “My soul is deeply grieved, even to the point of death.  Remain here and stay alert.”
Going a little farther, he threw himself down with his face to the ground and prayed, Going a little farther, he threw[16] himself to the ground and prayed He went away from them about a stone’s throw, knelt down, and prayed,
that if it were possible the hour would pass from him.

Jesus’ will here, what He wanted, was not to be tortured to death.  My Father, if possible, let this cup pass[17] from me![18] He prayed according to Matthew’s Gospel narrative.  Abba, Father, all things are possible for you, Mark’s Gospel narrative clarified.  Take this cup away from me.[19]  This is perfectly intelligible to me.

I want to live, not to die.  If I must die, I want that death to be as easy as possible.  Viewed this way Jesus’ expressed a fundamental aspect of the human will.  But viewed in the context of his own life and words, I get a very different picture.  He had already stated quite publicly (John 12:27, 28a NET):

“Now my soul is greatly distressed.  And what should I say? ‘Father, deliver me from this hour’?  No, but for this very reason I have come to this hour.  Father, glorify your name.”

And then privately, alone in prayer with his Father, He did exactly that: He prayed that if it were possible the hour would pass from him.[20]  This is so pathetically human I can hear the pre-echo of Paul’s lament: Wretched man that I am!  Who will rescue me from this body of death?[21]  Jesus’ prayer was more nuanced, however, than I’ve made it seem.  His free will was more constrained by the will of his Father.

Matthew 26:39b (NET)

Mark 14:36 (NET)

Luke 22:42 (NET)

He said,
“My Father, if possible, “Abba, Father, all things are possible for you.
“Father, if you are willing,
let this cup pass from me!  Yet not what I will, but what you will.” Take this cup away from me.  Yet not what I will, but what you will.” take this cup away[22] from me.  Yet not my will but yours be done.”

Jesus’ will was subordinate to his Father’s will (letter C of the throne diagram).  Father, if you are willing (εἰ βούλει), He prayed before his request in Luke’s Gospel narrative.  Yet not my will (πλὴν μὴ τὸ θέλημα μου), followed his request, but yours be done (ἀλλὰ τὸ σὸν γινέσθω).  Matthew’s and Mark’s Gospel narratives had the following after Jesus’ request:

Matthew 26:39c (NET)

Mark 14:36c (NET)

Yet not what I will, but what you will. Yet not what I will, but what you will.

Matthew 26:39c (NET Parallel Greek)

Mark 14:36c (NET Parallel Greek)

πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλ᾿ ὡς σύ ἀλλ᾿ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ

Though I didn’t study the Bible, this story was unavoidable as Easter approached.  I don’t recall it being presented as a Gospel harmony.  We were Protestant.  Visual aids were not generally used upstairs in gownup church.  I do remember flipping back and forth between Gospel accounts during sermons.  That’s how I knew they “needed” harmonizing.

As a boy I found it embarrassing, even a little disconcerting, how much Jesus feared death.  I’m sure preachers tried to explain how it wasn’t a fear of death, but that just seemed like a cover for their own embarrassment over Jesus’ lack of machismo.  Besides, Jesus was so perfect, it was all going to work out okay in the end—for Him.  What follows always seemed like the point of the story to me.

Matthew 26:40, 41 (NET)

Mark 14:37, 38 (NET)

Then he came to the disciples and found them sleeping.  He said to Peter, Then he came and found them sleeping, and said to Peter,
“Simon, are you sleeping?
“So, couldn’t you stay awake with me for one hour?  Stay awake and pray that you will not fall into temptation.  The spirit is willing, but the flesh is weak.” Couldn’t you stay awake for one hour?  Stay awake and pray that you will not fall[23] into temptation.  The spirit is willing, but the flesh is weak.”

I thought I needed to be stronger than Peter and the other disciples, stronger even than Jesus perhaps:

If you can force your heart and nerve and sinew

   To serve your turn long after they are gone,

And so hold on when there is nothing in you

   Except the Will which says to them: “Hold on”;[24]

[Jesus] did not need anyone to testify about man, for he knew what was in man.[25]  For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.[26]  But I missed completely that when Jesus said, The spirit is willing, but the flesh is weak, He referred primarily to Himself.  He wasn’t chiding his disciples so much as empathizing with them, as he continued to wrestle in prayer with the weakness of his own flesh.

Matthew 26:42 (NET)

Mark 14:39 (NET)

Luke 22:43 ,44 (NET)

He went away a second time and prayed, He went away again and prayed the same thing.
Then an angel from heaven appeared to him and strengthened him.  And in his anguish he prayed more earnestly, and his sweat was like drops of blood falling to the ground.
“My Father, if this cup[27] cannot be taken away[28] unless I drink it, your will must be done.”

An argument could be made that the angel from heaven didn’t appear until Jesus’ third prayer session.  I placed this appearance in the second because I know what comes next.  We are taken from a scene of Jesus in anguish praying more earnestly with sweatlike drops of blood to a scene where Jesus is terrifyingly calm.  These scenes are separated not by decades, nor years, not months, nor weeks, not even days: It was only a matter of moments before Jesus asked Peter and the other disciples: How then would the scriptures that say it must happen this way be fulfilled?[29]

Despite my attempt to add a few moments here the angel may not have appeared before Jesus prayed: My Father, if this cup cannot be taken away unless I drink it, your will must be done.  The clause your will must be done (γενηθήτω τὸ θέλημα σου) struck me as I consider free will in general and Jesus’ free will in particular.  The subject, your will, is τὸ θέλημα σου.  The NET translators chose must be done for the verb γενηθήτω, a passive imperative form of γίνομαι.  I laughed out loud at a passive imperative.

It was clear that must was intended to convey the imperative aspect and be done the passive aspect.  But I couldn’t grasp whether the imperative aspect should hold sway (your will must be done by me), or the passive aspect (your will must be done to me).  Gary Gagliardi’s insight on Christ’s Words — The Mysteries of Jesus’s Greek Revealed was helpful here:

The word translated as “be” means “to become,” that is, to enter into a new state. In Greek, especially as used by Jesus, it is the opposite of “being,” which is existence in the current state. It is in a form that doesn’t exist in English, the 3rd person command in the passive. In translation a 3rd person command is usually translated with a leading “let”, so “let your.”

Mr. Gagliardi’s translation, “let your desire come into being,” seemed like a perfect solution until I tried to make it more concrete with a simpler command: one in authority says, “I want you to wash the dishes.”  “Let your desire come into being,” rings true if the one under authority says it on the way to washing the dishes.  But if the one under authority simply stands there, or sits there, and says, “Let your desire come into being,” I have a fairly practical demonstration of James’ maxim (James 2:17 KJV):

Even so faith, if it hath not works, is dead, being alone.

The translation alone for the Greek word ἑαυτήν (NET: itself) seems to strengthen the connection to a later statement: You see[30] that a person is justified by works and not by faith alone (μόνον, a form of μόνος; KJV: only).[31]  Jesus presented this same issue to the chief priests and elders of the people as a question (Matthew 21:28-31a NET):

What do you think?  A man had two sons.  He went to the first and said, ‘Son, go and work in the vineyard today’ [Table].  The boy answered, ‘I will (θέλω) not.’  But later he had a change of heart and went.  The father went to the other son and said the same thing.  This boy answered, ‘I will, sir (ἐγώ, κύριε),’ but did not go.  Which of the two did (ἐποίησεν, a form of ποιέω) his father’s will (θέλημα) [Table]?

The works are so integrated into the faith we would probably call it faithworks if we were physicists.  But who does these faithworks?  Do I do them as continuous acts of my own free will or do they come from God?  I expressed my current bias clearly at the beginning of this essay: The Father that dwelleth in me, Jesus said, he doeth the works.[32]

The scene of Jesus’ anguish in prayer continued:

Matthew 26:43-46 (NET)

Mark 14:40-42 (NET)

Luke 22:45, 46 (NET)

When he got up from prayer,
He came again and found[33] them sleeping; When he came[34] again he found them sleeping; he came to the disciples and found them sleeping,
exhausted from grief.
they could not keep their eyes open. they could not keep their eyes open.[35]
. And they did not know what to tell him.
So he said to them, “Why are you sleeping?  Get up and pray that you will not fall into temptation!”
So leaving them again, he went away and prayed for the third time, saying the same thing once more.[36]
Then he came to the[37] disciples and said to them, “Are you still sleeping and resting? He came a third time and said to them, “Are you still sleeping and resting?
Enough of that!
Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners.  Get up, let us go.  Look!  My betrayer is approaching!” The hour has come.  Look, the Son of Man is betrayed into the hands of sinners.  Get up, let us go.  Look!  My betrayer is approaching!”

And that abruptly we are in a new scene: Jesus is back, large and in charge, and terrifyingly calm.  It is probably time to call terrifyingly calm what it actually is: the peace (εἰρήνη) of God that surpasses all understanding,[38] an aspect of the fruit of the Spirit.  Jesus, strengthened by an angel from heaven, prayed in anguish as the human response exemplified by his disciples was to sleep.  Jesus exhibited the peace of God that surpasses all understanding when the human response exemplified by his disciples was fight (Matthew 26:51-54; Mark 14:47-49; Luke 22:49-52; John 18:10, 11) or flight (Matthew 26:56; Mark 14:50-52).

It becomes more and more impossible for me to believe that Jesus subordinated his will—“I want not to be tortured to death”—to his Father’s will by an act of his own free will, which was—“I want not to be tortured to death” at that moment. The apparent choices, willpower or the indwelling Spirit of God, are listed in a tabular form:

Willpower

The Indwelling Spirit of God

If you can force your heart and nerve and sinew

To serve your turn long after they are gone,

And so hold on when there is nothing in you

Except the Will which says to them: “Hold on”;

The Father that dwelleth in me, he doeth the works.

But that’s Jesus.  What about me?  For it is God which worketh in you, Paul wrote to those who believe Jesus, both to will and to do of his good pleasure.[39]

The Greek word translated worketh is ἐνεργῶν (a form of ἐνεργέω).  The word translated to will is θέλειν (a form of θέλω).  And the word translated to do is ἐνεργεῖν (another form of ἐνεργέω).

To conclude I’ll consider the passive imperative γενηθήτω again, not as a bad joke but as a source of real insight.  I’m more confident that your will must be done by the Father that dwelleth in me, he doeth the works.  But there is an aspect of your will must be done to me as well here:

Matthew 26:45b, 46 (NET)

Mark 14:41b, 42 (NET)

Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners…My betrayer is approaching!” The hour has come.  Look, the Son of Man is betrayed into the hands of sinners…My betrayer is approaching!”

The Greek word translated betrayed is παραδίδοται (a form of παραδίδωμι).  The same word was translated will be handed over when Jesus told his disciples, You know that after two days the Passover is coming, and the Son of Man will be handed over (παραδίδοται) to be crucified.[40]  It was translated is delivered in the KJV when Jesus taught his disciples, and said unto them, The Son of man is delivered (παραδίδοται) into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third[41] day.[42]

Though the emphasis above may be on the betrayer (παραδιδούς, another form of παραδίδωμι) Judas Iscariot, Jesus was handed over and delivered by God the Father long before Judas was born: How then would the scriptures that say it must happen this way be fulfilled?[43]  For God so loved the world, that he gave his only begotten (μονογενῆ, a form of μονογενής) Son, that whosoever believeth in him should not perish, but have everlasting life.[44]  Yet none of this was contrary to Jesus’ own free will (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. [45]  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.

This leads me to a third aspect: your will must be done through me.  Whether this aspect is implicit in the passive imperative γενηθήτω or not, it is revealed in this story.  These three aspects are difficult for me to hold in my mind simultaneously as one whole (not unlike the nine aspects of the fruit of the Spirit).  Those who believe have God’s promise to guide us through this and every faithwork.

Masoretic Text

Septuagint
Isaiah 55:10, 11 (Tanakh) Isaiah 55:10, 11 (NET) Isaiah 55:10, 11 (NETS)

Isaiah 55:10, 11 (English Elpenor)

For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: The rain and snow fall from the sky and do not return, but instead water the earth and make it produce and yield crops, and provide seed for the planter and food for those who must eat. For as rain or snow comes down from heaven and will not return until it has soaked the earth and brought forth and blossomed and given seed to the sower and bread for food, For as rain shall come down, or snow, from heaven, and shall not return until it have saturated the earth, and it bring forth, and bud, and give seed to the sower, and bread for food:
So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. In the same way, the promise that I make does not return to me, having accomplished nothing.  No, it is realized as I desire and is fulfilled as I intend.” so shall my word be, whatever goes out from my mouth; it shall not return until whatever I have willed (ἠθέλησα) is fulfilled, and I will prosper your ways and my commandments. so shall my word be, whatever shall proceed out of my mouth, it shall by no means turn back, until all the things which I willed (ἠθέλησα) shall have been accomplished; and I will make thy[46] ways prosperous, and [will effect] my commands.

Tables comparing Isaiah 55:10 and 55:11 in the Tanakh, KJV and NET, and comparing Isaiah 55:10 and 55:11 in the Septuagint (BLB and Elpenor), and tables comparing Matthew 26:36; 26:38, 39; Mark 14:32, 33; 14:35; Luke 22:39; John 18:1; Luke 22:42; Mark 14:38; Matthew 26:42; James 2:24; Matthew 26:43-45; Mark 14:40 and 9:31 in the NET and KJV follow.

Isaiah 55:10 (Tanakh)

Isaiah 55:10 (KJV)

Isaiah 55:10 (NET)

For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: The rain and snow fall from the sky and do not return, but instead water the earth and make it produce and yield crops, and provide seed for the planter and food for those who must eat.

Isaiah 55:10 (Septuagint BLB)

Isaiah 55:10 (Septuagint Elpenor)

ὡς γὰρ ἐὰν καταβῇ ὑετὸς ἢ χιὼν ἐκ τοῦ οὐρανοῦ καὶ οὐ μὴ ἀποστραφῇ ἕως ἂν μεθύσῃ τὴν γῆν καὶ ἐκτέκῃ καὶ ἐκβλαστήσῃ καὶ δῷ σπέρμα τῷ σπείροντι καὶ ἄρτον εἰς βρῶσιν ὡς γὰρ ἂν καταβῇ ὑετὸς ἢ χιὼν ἐκ τοῦ οὐρανοῦ καὶ οὐ μὴ ἀποστραφῇ, ἕως ἂν μεθύσῃ τὴν γῆν, καὶ ἐκτέκῃ καὶ ἐκβλαστήσῃ καὶ δῷ σπέρμα τῷ σπείραντι καὶ ἄρτον εἰς βρῶσιν

Isaiah 55:10 (NETS)

Isaiah 55:10 (English Elpenor)

For as rain or snow comes down from heaven and will not return until it has soaked the earth and brought forth and blossomed and given seed to the sower and bread for food, For as rain shall come down, or snow, from heaven, and shall not return until it have saturated the earth, and it bring forth, and bud, and give seed to the sower, and bread for food:

Isaiah 55:11 (Tanakh)

Isaiah 55:11 (KJV)

Isaiah 55:11 (NET)

So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. In the same way, the promise that I make does not return to me, having accomplished nothing.  No, it is realized as I desire and is fulfilled as I intend.”

Isaiah 55:11 (Septuagint BLB)

Isaiah 55:11 (Septuagint Elpenor)

οὕτως ἔσται τὸ ῥῆμά μου ὃ ἐὰν ἐξέλθῃ ἐκ τοῦ στόματός μου οὐ μὴ ἀποστραφῇ ἕως ἂν συντελεσθῇ ὅσα ἠθέλησα καὶ εὐοδώσω τὰς ὁδούς σου καὶ τὰ ἐντάλματά μου οὕτως ἔσται τὸ ῥῆμά μου, ὃ ἐὰν ἐξέλθῃ ἐκ τοῦ στόματός μου, οὐ μὴ ἀποστραφῇ, ἕως ἂν τελεσθῇ ὅσα ἂν ἠθέλησα καὶ εὐοδώσω τὰς ὁδούς μου καὶ τὰ ἐντάλματά μου

Isaiah 55:11 (NETS)

Isaiah 55:11 (English Elpenor)

so shall my word be, whatever goes out from my mouth; it shall not return until whatever I have willed is fulfilled, and I will prosper your ways and my commandments. so shall my word be, whatever shall proceed out of my mouth, it shall by no means turn back, until all the things which I willed shall have been accomplished; and I will make thy ways prosperous, and [will effect] my commands.

Matthew 26:36 (NET)

Matthew 26:36 (KJV)

Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.” Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Τότε ἔρχεται μετ᾿ αὐτῶν ὁ Ἰησοῦς εἰς χωρίον λεγόμενον Γεθσημανὶ καὶ λέγει τοῖς μαθηταῖς· καθίσατε αὐτοῦ ἕως [οὗ] ἀπελθὼν ἐκεῖ προσεύξωμαι τοτε ερχεται μετ αυτων ο ιησους εις χωριον λεγομενον γεθσημανη και λεγει τοις μαθηταις καθισατε αυτου εως ου απελθων προσευξωμαι εκει τοτε ερχεται μετ αυτων ο ιησους εις χωριον λεγομενον γεθσημανη και λεγει τοις μαθηταις καθισατε αυτου εως ου απελθων προσευξωμαι εκει

Matthew 26:38, 39 (NET)

Matthew 26:38, 39 (KJV)

Then he said to them, “My soul is deeply grieved, even to the point of death.  Remain here and stay awake with me.” Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

τότε λέγει αὐτοῖς· περίλυπος ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε μετ᾿ ἐμοῦ τοτε λεγει αυτοις περιλυπος εστιν η ψυχη μου εως θανατου μεινατε ωδε και γρηγορειτε μετ εμου τοτε λεγει αυτοις ο ιησους περιλυπος εστιν η ψυχη μου εως θανατου μεινατε ωδε και γρηγορειτε μετ εμου
Going a little farther, he threw himself down with his face to the ground and prayed, “My Father, if possible, let this cup pass from me!  Yet not what I will, but what you will.” And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ προελθὼν μικρὸν ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων· πάτερ μου, εἰ δυνατόν ἐστιν, παρελθάτω ἀπ᾿ ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλ᾿ ὡς σύ και προελθων μικρον επεσεν επι προσωπον αυτου προσευχομενος και λεγων πατερ μου ει δυνατον εστιν παρελθετω απ εμου το ποτηριον τουτο πλην ουχ ως εγω θελω αλλ ως συ και προσελθων μικρον επεσεν επι προσωπον αυτου προσευχομενος και λεγων πατερ μου ει δυνατον εστιν παρελθετω απ εμου το ποτηριον τουτο πλην ουχ ως εγω θελω αλλ ως συ

Mark 14:32, 33 (NET)

Mark 14:32, 33 (KJV)

Then they went to a place called Gethsemane, and Jesus said to his disciples, “Sit here while I pray.” And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Καὶ ἔρχονται εἰς χωρίον οὗ τὸ ὄνομα Γεθσημανὶ καὶ λέγει τοῖς μαθηταῖς αὐτοῦ· καθίσατε ὧδε ἕως προσεύξωμαι και ερχονται εις χωριον ου το ονομα γεθσημανη και λεγει τοις μαθηταις αυτου καθισατε ωδε εως προσευξωμαι και ερχονται εις χωριον ου το ονομα γεθσημανη και λεγει τοις μαθηταις αυτου καθισατε ωδε εως προσευξωμαι
He took Peter, James, and John with him, and became very troubled and distressed. And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy;

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ παραλαμβάνει τὸν Πέτρον καὶ [τὸν] Ἰάκωβον καὶ [τὸν] Ἰωάννην μετ᾿ αὐτοῦ καὶ ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν και παραλαμβανει τον πετρον και τον ιακωβον και ιωαννην μεθ εαυτου και ηρξατο εκθαμβεισθαι και αδημονειν και παραλαμβανει τον πετρον και ιακωβον και ιωαννην μεθ εαυτου και ηρξατο εκθαμβεισθαι και αδημονειν

Mark 14:35 (NET)

Mark 14:35 (KJV)

Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him. And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ προελθὼν μικρὸν ἔπιπτεν ἐπὶ τῆς γῆς καὶ προσηύχετο ἵνα εἰ δυνατόν ἐστιν παρέλθῃ ἀπ᾿ αὐτοῦ ἡ ὥρα και προελθων μικρον επεσεν επι της γης και προσηυχετο ινα ει δυνατον εστιν παρελθη απ αυτου η ωρα και προσελθων μικρον επεσεν επι της γης και προσηυχετο ινα ει δυνατον εστιν παρελθη απ αυτου η ωρα

Luke 22:39 (NET)

Luke 22:39 (KJV)

Then Jesus went out and made his way, as he customarily did, to the Mount of Olives, and the disciples followed him. And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Καὶ ἐξελθὼν ἐπορεύθη κατὰ τὸ ἔθος εἰς τὸ ὄρος τῶν ἐλαιῶν, ἠκολούθησαν δὲ αὐτῷ |καὶ| οἱ μαθηταί και εξελθων επορευθη κατα το εθος εις το ορος των ελαιων ηκολουθησαν δε αυτω και οι μαθηται αυτου και εξελθων επορευθη κατα το εθος εις το ορος των ελαιων ηκολουθησαν δε αυτω και οι μαθηται αυτου

John 18:1 (NET)

John 18:1 (KJV)

When he had said these things, Jesus went out with his disciples across the Kidron Valley.  There was an orchard there, and he and his disciples went into it. When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ταῦτα εἰπὼν Ἰησοῦς ἐξῆλθεν σὺν τοῖς μαθηταῖς αὐτοῦ πέραν τοῦ χειμάρρου |τοῦ| Κεδρὼν ὅπου ἦν κῆπος, εἰς ὃν εἰσῆλθεν αὐτὸς καὶ οἱ μαθηταὶ αὐτοῦ ταυτα ειπων ο ιησους εξηλθεν συν τοις μαθηταις αυτου περαν του χειμαρρου των κεδρων οπου ην κηπος εις ον εισηλθεν αυτος και οι μαθηται αυτου ταυτα ειπων ο ιησους εξηλθεν συν τοις μαθηταις αυτου περαν του χειμαρρου των κεδρων οπου ην κηπος εις ον εισηλθεν αυτος και οι μαθηται αυτου

Luke 22:42 (NET)

Luke 22:42 (KJV)

“Father, if you are willing, take this cup away from me.  Yet not my will but yours be done.” Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

λέγων· πάτερ, εἰ βούλει παρένεγκε τοῦτο τὸ ποτήριον ἀπ᾿ ἐμοῦ· πλὴν μὴ τὸ θέλημα μου ἀλλὰ τὸ σὸν γινέσθω λεγων πατερ ει βουλει παρενεγκειν το ποτηριον τουτο απ εμου πλην μη το θελημα μου αλλα το σον γενεσθω λεγων πατερ ει βουλει παρενεγκειν το ποτηριον τουτο απ εμου πλην μη το θελημα μου αλλα το σον γενεσθω

Mark 14:38 (NET)

Mark 14:38 (KJV)

Stay awake and pray that you will not fall into temptation.  The spirit is willing, but the flesh is weak.” Watch ye and pray, lest ye enter into temptation.  The spirit truly is ready, but the flesh is weak.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ ἔλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής γρηγορειτε και προσευχεσθε ινα μη εισελθητε εις πειρασμον το μεν πνευμα προθυμον η δε σαρξ ασθενης γρηγορειτε και προσευχεσθε ινα μη εισελθητε εις πειρασμον το μεν πνευμα προθυμον η δε σαρξ ασθενης

Matthew 26:42 (NET)

Matthew 26:42 (KJV)

He went away a second time and prayed, “My Father, if this cup cannot be taken away unless I drink it, your will must be done.” He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

πάλιν ἐκ δευτέρου ἀπελθὼν προσηύξατο |λέγων|· πάτερ μου, εἰ οὐ δύναται τοῦτο παρελθεῖν ἐὰν μὴ αὐτὸ πίω, γενηθήτω τὸ θέλημα σου παλιν εκ δευτερου απελθων προσηυξατο λεγων πατερ μου ει ου δυναται τουτο το ποτηριον παρελθειν απ εμου εαν μη αυτο πιω γενηθητω το θελημα σου παλιν εκ δευτερου απελθων προσηυξατο λεγων πατερ μου ει ου δυναται τουτο το ποτηριον παρελθειν απ εμου εαν μη αυτο πιω γενηθητω το θελημα σου

James 2:24 (NET)

James 2:24 (KJV)

You see that a person is justified by works and not by faith alone. Ye see then how that by works a man is justified, and not by faith only.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὁρᾶτε ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον ορατε τοινυν οτι εξ εργων δικαιουται ανθρωπος και ουκ εκ πιστεως μονον ορατε τοινυν οτι εξ εργων δικαιουται ανθρωπος και ουκ εκ πιστεως μονον

Matthew 26:43-45 (NET)

Matthew 26:43-45 (KJV)

He came again and found them sleeping; they could not keep their eyes open. And he came and found them asleep again: for their eyes were heavy.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ ἐλθὼν πάλιν εὗρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ βεβαρημένοι και ελθων ευρισκει αυτους παλιν καθευδοντας ησαν γαρ αυτων οι οφθαλμοι βεβαρημενοι και ελθων ευρισκει αυτους παλιν καθευδοντας ησαν γαρ αυτων οι οφθαλμοι βεβαρημενοι
So leaving them again, he went away and prayed for the third time, saying the same thing once more. And he left them, and went away again, and prayed the third time, saying the same words.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ ἀφεὶς αὐτοὺς πάλιν ἀπελθὼν προσηύξατο ἐκ τρίτου τὸν αὐτὸν λόγον εἰπὼν πάλιν και αφεις αυτους απελθων παλιν προσηυξατο εκ τριτου τον αυτον λογον ειπων και αφεις αυτους απελθων παλιν προσηυξατο εκ τριτου τον αυτον λογον ειπων
Then he came to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners. Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

τότε ἔρχεται πρὸς τοὺς μαθητὰς καὶ λέγει αὐτοῖς· καθεύδετε [τὸ] λοιπὸν καὶ ἀναπαύεσθε· ἰδοὺ ἤγγικεν ἡ ὥρα καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἁμαρτωλῶν τοτε ερχεται προς τους μαθητας αυτου και λεγει αυτοις καθευδετε το λοιπον και αναπαυεσθε ιδου ηγγικεν η ωρα και ο υιος του ανθρωπου παραδιδοται εις χειρας αμαρτωλων τοτε ερχεται προς τους μαθητας αυτου και λεγει αυτοις καθευδετε το λοιπον και αναπαυεσθε ιδου ηγγικεν η ωρα και ο υιος του ανθρωπου παραδιδοται εις χειρας αμαρτωλων

Mark 14:40 (NET)

Mark 14:40 (KJV)

When he came again he found them sleeping; they could not keep their eyes open.  And they did not know what to tell him. And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ πάλιν ἐλθὼν εὗρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ καταβαρυνόμενοι, καὶ οὐκ ᾔδεισαν τί ἀποκριθῶσιν αὐτῷ και υποστρεψας ευρεν αυτους παλιν καθευδοντας ησαν γαρ οι οφθαλμοι αυτων βεβαρημενοι και ουκ ηδεισαν τι αυτω αποκριθωσιν και υποστρεψας ευρεν αυτους παλιν καθευδοντας ησαν γαρ οι οφθαλμοι αυτων βεβαρημενοι και ουκ ηδεισαν τι αυτω αποκριθωσιν

Mark 9:31 (NET)

Mark 9:31 (KJV)

for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men.  They will kill him, and after three days he will rise.” For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν |αὐτοῖς| ὅτι ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν, καὶ ἀποκτανθεὶς μετὰ τρεῖς ἡμέρας ἀναστήσεται εδιδασκεν γαρ τους μαθητας αυτου και ελεγεν αυτοις οτι ο υιος του ανθρωπου παραδιδοται εις χειρας ανθρωπων και αποκτενουσιν αυτον και αποκτανθεις τη τριτη ημερα αναστησεται εδιδασκεν γαρ τους μαθητας αυτου και ελεγεν αυτοις οτι ο υιος του ανθρωπου παραδιδοται εις χειρας ανθρωπων και αποκτενουσιν αυτον και αποκτανθεις τη τριτη ημερα αναστησεται

[1] John 8:29b (NET)

[2] John 14:10b (KJV)

[3] Galatians 5:16 (NET)

[4] Hebrews 1:13; Luke 20:43; Acts 2:35 (NET)

[5] John 16:8 (NET)

[6] John 12:32 (NET)

[7] Quoted from “Nietzsche, Grammar & God,” by Timothy T.C. McGhee, on Timothy T. C. McGhee online.

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

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

[10] In the NET parallel Greek text and NA28 Gethsemane was spelled Γεθσημανὶ, and γεθσημανη in the Stephanus Textus Receptus and Byzantine Majority Text.

[11] In the NET parallel Greek text and NA28 Gethsemane was spelled Γεθσημανὶ, and γεθσημανη in the Stephanus Textus Receptus and Byzantine Majority Text.

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

[13] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the article τὸν preceding James.  The Byzantine Majority Text did not.

[14] The NET parallel Greek text and NA28 had the article τὸν preceding John.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[15] The NET parallel Greek text and NA28 had μετ᾿ αὐτοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεθ εαυτου.

[16] The NET parallel Greek text and NA28 had ἔπιπτεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had επεσεν (KJV: fell).

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

[18] Matthew 26:39b (NET)

[19] Mark 14:36a (NET)

[20] Mark 14:35b (NET)

[21] Romans 7:24 (NET)

[22] The NET parallel Greek text and NA28 had παρένεγκε here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρενεγκειν (KJV: remove).

[23] The NET parallel Greek text and NA28 had ἔλθητε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εισελθητε (KJV: ye enter).

[24] If, Rudyard Kipling.  This poem was a favorite admonition of my Dad’s.

[25] John 2:25 (NET)

[26] Hebrews 4:15 (NET)

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

[28] The Stephanus Textus Receptus and Byzantine Majority Text had απ εμου (KJV: from me) following be taken away (KJV: pass away).  The NET parallel Greek text and NA28 did not.

[29] Matthew 26:54 (NET)

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

[31] James 2:24 (NET)

[32] John 14:10b (KJV)

[33] The NET parallel Greek text and NA28 had εὗρεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευρισκει.

[34] The NET parallel Greek text and NA28 had ἐλθὼν here, where the Stephanus Textus Receptus and Byzantine Majority Text had υποστρεψας (KJV: when he returned).

[35] The NET parallel Greek text and NA28 had καταβαρυνόμενοι here, where the Stephanus Textus Receptus and Byzantine Majority Text had βεβαρημενοι (KJV: heavy).

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

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

[38] Philippians 4:7 (NET)

[39] Philippians 2:13 (KJV) Table

[40] Matthew 26:2 (NET)

[41] The Stephanus Textus Receptus and Byzantine Majority Text had τη τριτη here, where the NET parallel Greek text and NA28 had μετὰ τρεῖς (NET: after three).

[42] Mark 9:31 (KJV)

[43] Matthew 26:54 (NET)

[44] John 3:16 (KJV) Table

[45] Who Am I? Part 11

[46] The Greek is μου here though the parallel English is thy.

Who Am I? Part 11

In the movie M*A*S*H Major Frank Burns (Robert Duvall) is introduced on his knees at his cot praying aloud.  At sixteen I thought he was some kind of super-Christian.  I wouldn’t have prayed aloud like that at church camp.

When he yelled at Private Boone (Bud Cort) for a lazy and inappropriate response to a direct order, it was uncomfortable, but it didn’t diminish Major Burns in my estimation.  After all, what does it mean to be “under authority” if not that those in authority over you berate you as they see fit?  I didn’t particularly like it but I was used to it.  It didn’t really change my opinion of those who berated me.

When Major Burns succumbed to his lust for Major Houlihan (Sally Kellerman), it was disappointing, but God punished him immediately.  Radar O’Reilly (Gary Burghoff) slipped a microphone into the tent where Major Burns and Major Houlihan carried on their tryst.  Audio of it was broadcast live to the entire 4077th camp.

And know that your sin will find you out[1] [Table below].  You who tell others not to commit adultery, do you commit adultery?[2]

When Major Burns was sent home in a straitjacket and I was left alone at the MASH camp in Korea (actually, I was on a date) I was at a loss to figure out what this, my first R-rated, movie was actually about.  I had been a do-it-yourself-Christian for over ten years by then.

Jesus may have died to forgive my sins but it was up to me to trust and obey.  C.H. Spurgeon did a fair job of describing my faith in a sermon presented, not as doctrine he believed but, as his characterization of an “Arminian” theory of redemption:

Christ, when He died, did not die with an intent to save any particular person…Christ’s death does not in itself secure, beyond doubt, the salvation of any one man living…Christ died to make the salvation of all men possible…any man who pleases may attain unto eternal life…if man’s will would not give way and voluntarily surrender to grace, then Christ’s atonement would be unavailing….

Though I didn’t realize it at the time I worshiped my own free will.  I didn’t carve or cast a statue, fall prostrate before it and bring it offerings.  I wasn’t a sculptor.  But I thought free will as a concept was fair.

I lifted the following diagram from a site online.

The Throne Diagram

This diagram (or one like it) was the essence of my religious education.  The explanation reads as follows: “The circle is your life.  The seat is a throne.  The throne stands for whatever is lord of your life.  S is for self.  The cross is Jesus.  The other things in the circle represent whatever is important to you.”

Everyone begins at letter A.  The goal is to work through to letter C.  The steps are spelled out in some detail on Cru.org online:[3]

We must surrender, or yield, the throne to Christ….By faith we must recognize that Christ assumed control of our lives upon our invitation….We receive the Lord Jesus Christ by faith.  How then do we allow Him to control our lives moment by moment?

Did I receive the Lord Jesus Christ by faith at sixteen?  Certainly not by the faith (πίστις) that is an aspect of the fruit of his Spirit (John 16:12-16).  I didn’t know of such a faith and would have considered it cheating.  By faith meant trust and obey, acts (continuous acts) of my free will: “We must surrender…we must recognize…We receive…we allow” or God is powerless, except to punish.

I didn’t realize I was worshiping my free will.  I certainly can’t recall what I might have meant at the time by free will if I had.  I thought I was doing, more or less, what I was supposed to be doing, except, of course, when I wasn’t.  So, what is free will?

As I approach it now I have a fairly clear idea what the translators of the NET think about it.  Jesus said (John 10:18 NET):

No one takes [my life] 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.

Here the Greek words ἀπ᾿ ἐμαυτοῦ were translated of my own free will.  This ἐμαυτοῦ was derived from an authority (ἐξουσίαν, a form of ἐξουσία) derived from a commandment (ἐντολὴν, a form of ἐντολή) Jesus received (ἔλαβον, a form of λαμβάνω) from his Father.  Jesus’ saying is very important to me.  I can describe it best as a contrast to me.

Nail me to a cross and I will stay there until you pry me down, whether dead or alive will depend on how long you leave me nailed there.  Jesus endured the cross.  The Greek word translated endured was ὑπέμεινεν (a form of ὑπομένω): “to remain, stay behind (while others leave); to remain (instead of fleeing).”  Jesus remained on the cross when He had other options.  At any moment throughout that ordeal He could have exercised his authority received by the commandment of His Father, and of his own free will, said, “Enough of this,” and stepped down from the cross.

In the past I’ve added, “and been none the worse for wear.”  I see it a little differently now: He would not be obedient to the point of death, nor the firstborn from the dead and He would be uniquely alone: I tell you the solemn truth, He said, unless a kernel of wheat falls into the ground and dies, it remains by itself alone.  But if it dies, it produces much grain.[4]

At sixteen I didn’t study the Bible, didn’t know I was worshiping my own free will, but I wonder if I could have accepted an authority received from a commandment of God my free will.  Recently, I’ve described free will as an ability to ignore and disobey God.  That might be an authority derived from a commandment: I don’t know but I don’t cease to exist the moment I think or do anything contrary to God’s word or will.

I looked at the other examples of ἀπ᾿ ἐμαυτοῦ to see if of my own free will would stand up to scrutiny as a translation.  The very first example called my understanding of Jesus’ free will into question (John 5:26, 27, 30):

For just as the Father has life in himself, thus he has granted the Son to have life in himself, and he has granted the Son authority to execute judgment because he is the Son of Man.

I can do nothing on my own initiative.  Just as I hear, I judge, and my judgment is just because I do not seek my own will, but the will of the one who sent me [Table].

I can do nothing of my own free will (ἀπ᾿ ἐμαυτοῦ), seems to hold up, despite its shock value: Jesus said this after having been granted (ἔδωκεν, a form of δίδωμι)…authority (ἐξουσίαν, a form of ἐξουσία) to execute (ποιεῖν, a form of ποιέω) judgment (κρίσιν, a form of κρίσις).

I’m willing to hear an authority (ἐξουσίαν) granted (ἔδωκεν) as roughly equivalent to an authority (ἐξουσίαν) received (ἔλαβον) by a commandment (ἐντολὴν), though that authority is not exercised here of Jesus’ own free will: Just as I hear (ἀκούω), I judge (κρίνω), and my judgment (κρίσις) is just (δικαία, a form of δίκαιος).  Jesus didn’t leave me to guess why such judgment is just: I do not seek (ζητῶ, a form of ζητέω) my own will (θέλημα), but the will (θέλημα) of the one who sent me.

So is there something peculiar about judgment (κρίσιν, κρίσις) that placed special constraints on Jesus’ authority (ἐξουσίαν) to judge of his own free will?  Or did I carry it too far before?  Could Jesus, being Jesus, being who He is, actually of his own free will have stepped down from the cross?  Or did He, as Jesus, seekthe will (θέλημα) of the one (KJV: Father) who sent Him?

The next occurrence of ἀπ᾿ ἐμαυτοῦ sheds some more light on Jesus’ attitude (John 7:16-18 NET):

So[5] Jesus replied, “My teaching is not from me, but from the one who sent me [Table].  If anyone wants to do God’s will, he will know about my teaching, whether it is from God or whether I speak from my own authority.  The person who speaks on his own authority desires to receive honor for himself; the one who desires the honor of the one who sent him is a man of integrity, and there is no unrighteousness in him.

Here ἀπ᾿ ἐμαυτοῦ was translated from my own authority, despite the lack of any form of ἐξουσία in the text.  I don’t have any quarrel with it but think “of my own free will” was still possible as long as I don’t assume that Jesus’ teaching was contrary to his own free will.  The point is his own free will was not the source of his teaching: My teaching is not from me (ἐμὴ, a form of ἐμός; literally: mine).

The person who speaks on his own authority (ἀφ᾿ ἑαυτοῦ) desires (ζητεῖ, a form of ζητέω; literally: seeks) to receive honor (δόξαν, a form of δόξα; KJV: glory) for himself.  Again, Jesus contrasted this one to Himself, One who seeks the glory of the One who sent Him.  It seems less and less likely that Jesus would have exercised his authority to utilize his free will to come down from the cross.

The next occurrence of ἀπ᾿ ἐμαυτοῦ was translated on my own initiative (John 7:28, 29 NET):

Then Jesus, while teaching in the temple courts, cried out, “You both know me and know where I come from!  And I have not come on my own initiative, but the one who sent me is true.  You do not know him, but[6] I know him because I have come from him and he sent me.”

Again, I have not come of my own free will, holds up as long as I don’t assume that He came against his own free will.  This pattern continues: When you lift up the Son of Man, then you will know that I am he, and I do nothing on my own initiative (ἀπ᾿ ἐμαυτοῦ), but I speak just what the Father[7] taught me.[8]  And, If God were your Father, you would love me, for I have come from God and am now here.  I have not come on my own initiative (ἀπ᾿ ἐμαυτοῦ), but he sent me [Table].[9]  And finally, Do you not believe that I am in the Father, and the Father is in me?  The words that I say[10] to you, I do not speak on my own initiative (ἀπ᾿ ἐμαυτοῦ), but the Father residing in me performs[11] his[12] miraculous deeds.[13]

To translate ἔργα (a form of ἔργον) miraculous deeds here and in the following verses might divert one’s attention away from one of the clearest statements of Jesus’ faith, how He lived as a man on this earth: the Father that dwelleth in me, he doeth the works.[14]  I live by the faith (πίστει, a form of πίστις) of the Son of God,[15] Paul wrote.

So, though Jesus had the authority to come down from the cross of his own free will, He didn’t do it because the Father that dwelleth in [Him]…doeth the works.  I didn’t know any of this at sixteen.  My knowledge of God was based on hearsay and whatever I had reasoned out through trial and error, which wasn’t particularly helpful since I was asking the wrong questions and misunderstanding the answers.

God’s love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control is so meaningful to me now, I search for some inkling of the fruit of the Spirit in my past.  The closest I come is the vague memory of a belief that God would help me.  By age sixteen I had over ten years of empirical evidence that God didn’t help me do anything I wanted to do.  (Even after my prodigal years the fruit of the Spirit so-called was a list of attitudes I was expected to conjure and maintain out of my own gratitude for being saved from an eternity in the lake of fire.)

At sixteen I was trying to trust and obey as continuous acts of my own free will and figure out how to abdicate the throne of my life to Christ.  God had one role in my life: to punish me for sin.  By seventeen or eighteen, after He had “failed” at that, I was left alone to figure out what this life was actually about (or so I thought). 

Tables comparing Numbers 32:23 in the Tanakh, KJV and NET, and comparing Numbers 32:23 in the Septuagint (BLB and Elpenor), and tables comparing John 7:29; 8:28 and 14:10 in the NET and KJV follow. 

Numbers 32:23 (Tanakh)

Numbers 32:23 (KJV)

Numbers 32:23 (NET)

But if ye will not do so, behold, ye have sinned against HaShem; and know ye your sin which will find you. But if ye will not do so, behold, ye have sinned against the LORD: and be sure your sin will find you out. “But if you do not do this, then look, you will have sinned against the Lord.  And know that your sin will find you out.

Numbers 32:23 (Septuagint BLB)

Numbers 32:23 (Septuagint Elpenor)

ἐὰν δὲ μὴ ποιήσητε οὕτως ἁμαρτήσεσθε ἔναντι κυρίου καὶ γνώσεσθε τὴν ἁμαρτίαν ὑμῶν ὅταν ὑμᾶς καταλάβῃ τὰ κακά ἐὰν δὲ μὴ ποιήσητε οὕτως, ἁμαρτήσεσθε ἔναντι Κυρίου καὶ γνώσεσθε τὴν ἁμαρτίαν ὑμῶν, ὅταν ὑμᾶς καταλάβῃ τὰ κακά

Numbers 32:23 (NETS)

Numbers 32:23 (English Elpenor)

But if you will not do so, you will sin against the Lord, and you will know your sin when misfortunes overtake you. But if ye will not do so, ye will sin against the Lord; and ye shall know your sin, when afflictions shall come upon you.

John 7:29 (NET)

John 7:29 (KJV)

but I know him because I have come from him and he sent me.” But I know him: for I am from him, and he hath sent me.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἐγὼ οἶδα αὐτόν, ὅτι παρ᾿ αὐτοῦ εἰμι κακεῖνος με ἀπέστειλεν εγω δε οιδα αυτον οτι παρ αυτου ειμι κακεινος με απεστειλεν εγω οιδα αυτον οτι παρ αυτου ειμι κακεινος με απεστειλεν

John 8:28 (NET)

John 8:28 (KJV)

Then Jesus said, “When you lift up the Son of Man, then you will know that I am he, and I do nothing on my own initiative, but I speak just what the Father taught me. Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

εἶπεν οὖν [αὐτοῖς] ὁ Ἰησοῦς· ὅταν ὑψώσητε τὸν υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι, καὶ ἀπ᾿ ἐμαυτοῦ ποιῶ οὐδέν, ἀλλὰ καθὼς ἐδίδαξεν με ὁ πατὴρ ταῦτα λαλῶ ειπεν ουν αυτοις ο ιησους οταν υψωσητε τον υιον του ανθρωπου τοτε γνωσεσθε οτι εγω ειμι και απ εμαυτου ποιω ουδεν αλλα καθως εδιδαξεν με ο πατηρ μου ταυτα λαλω ειπεν ουν αυτοις ο ιησους οταν υψωσητε τον υιον του ανθρωπου τοτε γνωσεσθε οτι εγω ειμι και απ εμαυτου ποιω ουδεν αλλα καθως εδιδαξεν με ο πατηρ μου ταυτα λαλω

John 14:10 (NET)

John 14:10 (KJV)

Do you not believe that I am in the Father, and the Father is in me?  The words that I say to you, I do not speak on my own initiative, but the Father residing in me performs his miraculous deeds. Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν; τὰ ρήματα ἃ ἐγὼ λέγω ὑμῖν ἀπ᾿ ἐμαυτοῦ οὐ λαλῶ, ὁ δὲ πατὴρ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὐτοῦ ου πιστευεις οτι εγω εν τω πατρι και ο πατηρ εν εμοι εστιν τα ρηματα α εγω λαλω υμιν απ εμαυτου ου λαλω ο δε πατηρ ο εν εμοι μενων αυτος ποιει τα εργα ου πιστευεις οτι εγω εν τω πατρι και ο πατηρ εν εμοι εστιν τα ρηματα α εγω λαλω υμιν απ εμαυτου ου λαλω ο δε πατηρ ο εν εμοι μενων αυτος ποιει τα εργα

[1] Numbers 32:23b (NET)

[2] Romans 2:22a (NET)

[3]The Christ-Controlled Life,” by Bill Bright

[4] John 12:24 (NET)

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

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

[7] The Stephanus Textus Receptus and Byzantine Majority Text had μου following Father (KJV: my).  The NET parallel Greek text and NA28 did not.

[8] John 8:28 (NET)

[9] John 8:42 (NET)

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

[11] The Stephanus Textus Receptus and Byzantine Majority Text had αυτος (KJV: he) preceding performs (KJV: doeth).  The NET parallel Greek text and NA28 did not.

[12] The NET parallel Greek text and NA28 had αὐτοῦ following deeds.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[13] John 14:10 (NET)

[14] John 14:10b (KJV)

[15] Galatians 2:20b (KJV)

Isaiah 53:10-12, Part 4

This is a continuation of a consideration of the differences between the Masoretic text and the Septuagint.  My working assumption is that the Masoretic text is a revision of the Hebrew scriptures made in accordance with Jewish tradition and that the Septuagint is a Greek translation of an earlier Hebrew text, before Israel rejected Jesus as Messiah.  Again, I must thank Jim Searcy for reminding me that a manuscript of Isaiah was found among the dead sea scrolls.

My Hebrew still sucks but it’s good enough to spot a word in a wordstring, especially if that wordstring is printed.  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. and the Lord’s purpose will be accomplished through him. And the Lord wishes to take away the Lord also is pleased to take away from

In another essay I looked at the Hebrew word translated the pleasure (Tanakh) and purpose (NET): וְחֵ֥פֶץ (chephets).  It was translated with the Greek conjunction καὶ and verb βούλεται (a form of βούλομαι) in the Septuagint.

The Hebrew word בְּיָד֥וֹ (yad), translated in his hand (Tanakh) and through him (NET), seemed to have no counterpart in Greek in the Septuagint.  It does occur however in the Isaiah scroll from the dead sea scrolls.  “The Great Isaiah Scroll and the Masoretic Text,” by Jeff A. Benner on The Ancient Hebrew Research Center online was a great introduction for me.

Near the end of the article there is an “Interlinear of Isaiah 53.”  The interlinear in this case is printed Hebrew text and verse numbers superimposed upon a photograph of the 53rd chapter of the Isaiah scroll.  It was much easier to decipher and provided a handy key to pursue other verses in the online version of the scroll.  “The Isaiah scroll from the Dead Sea Caves has been dated to around 200 B.C.” Mr. Benner wrote.

I had begun to consider the thirteen (twelve other) negative examples, this particular difference between the Masoretic text and the Septuagint, in Isaiah.  I’m straining the limits of my eyesight but I’m pretty sure יָדִי֙ (yad) is also found in Isaiah 10:13 in the Isaiah scroll.  “Dating from ca. 125 BCE, [“The Great Isaiah Scroll”] is also one of the oldest of the Dead Sea Scrolls,” according to the introductory material in “The Great Isaiah Scroll” on The Digital Dead Sea Scrolls online.

I quoted the different dates on purpose.  This is normal in historical research.  I don’t tend to get too excited about artifact dating, but these dates would push back a portion of the Masoretic text to before the time of Christ.  I’ll quote the explanation from “The Great Isaiah Scroll” in a little detail:

Masoretic Version of the Hebrew Bible
The evidence emerging from the Qumran scrolls is that there were several concurrent versions of the biblical text, though one – now referred to as the proto-Rabbinic or proto-Masoretic – enjoyed a special status by the Greco-Roman period (3rd century BCE – 1st century CE). That apparently became the authoritative text for mainstream Judaism toward the end of the Second Temple, as evidenced by ancient parchment fragments of several biblical books (1st-2nd century CE) discovered in other parts of the Judean Desert (Masada, Wadi Murabba’at, Nahal Hever, and Nahal Tze’elim).

Through the activity of generations of sages (known as “Masoretes”), who faithfully preserved and transmitted the sacred words across centuries, an authoritative or Masoretic version of the Hebrew Bible gradually evolved, containing its definitive correct text, proper vocalization, and accentuation marks. The Aleppo Codex, transcribed by the scribe Solomon son of Buya’a and annotated by the scholar Aaron ben Asher in the 10th century CE in the Galilean city of Tiberias, is considered the finest extant example of this version.

My original hope that the differences between the Masoretic text and the Septuagint would be limited to disputes over Jesus as Messiah hasn’t panned out anyway.  I’m kind of lazy at heart, but have grown to realize that this is a bigger project than I first imagined.  So, the next negative example follows:

Masoretic Text Septuagint
Isaiah 19:25 (Tanakh) Isaiah 19:25 (NET) Isaiah 19:25 (NETS)

Isaiah 19:24b, 25 (Elpenor English)

Whom the LORD of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work (וּמַֽעֲשֵׂ֚ה) of my hands (יָדַי֙), and Israel mine inheritance. The Lord of Heaven’s Armies will pronounce a blessing over the earth, saying, “Blessed be my people, Egypt, and the work (ma`aseh, ומעשׁה) of my hands (yad, ידי), Assyria, and my special possession, Israel!” that the Lord Sabaoth has blessed, saying, “Blessed be my people that are in Egypt and among the Assyrians, even Israel my heritage.” which the Lord of hosts has blessed, (25) saying, Blessed be my people that is in Egypt, and that is among the Assyrians, and Israel mine inheritance.

Here the phrase וּמַֽעֲשֵׂ֚ה (ma`aseh), andthe work, יָדַי֙ (yad), of my hands, was not translated in the Septuagint.  My working assumption is that it was not in the Hebrew version the rabbis used to translate the Septuagint.  (It is in the Isaiah scroll dated 200-125 BC.)  I turned Rashi’s commentary on in the Tanakh on Chabad.org, hoping for some reason why the Masoretes might have added it:

Whichblessed them: [lit. him,] i.e., Israel.

Blessed is My people: Israel, whom I chose for Myself as a people when they were in Egypt.

and the work of My hands: I showed them with the mighty deeds I performed wondrously against Assyria, and through those miracles they will repent and be as though I just made them anew, and they will be My heritage, Israel. Jonathan paraphrased this in a similar manner. 

With the exception of the blessing on the work of God’s hands, Rashi’s commentary reads in a way similar to the way I read the Septuagint: Blessed be my people that is in Egypt, and that is among the Assyrians, and Israel mine inheritance.  The “work of my hands” that Rashi had in mind concerning Assyria was “the miracle that will be performed for Hezekiah” (2 Kings 18:13-19:37).  Isaiah 19:24 and Rashi’s commentary follow:

Masoretic Text

Septuagint
Isaiah 19:24 (Tanakh) Isaiah 19:24 (NET) Isaiah 19:24 (NETS)

Isaiah 19:24 (Elpenor English)

In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land: At that time Israel will be the third member of the group, along with Egypt and Assyria, and will be a recipient of blessing in the earth. On that day Israel will be third among the Assyrians and among the Egyptians, blessed in the land In that day shall Israel be third with the Egyptians and the Assyrians, blessed in the land which the Lord of hosts has blessed,

Israel shall be a third to Egypt and to Assyria: for a blessing, since there was no prominent nation in the world at that time like Egypt and like Assyria, and the Jews were humble in the days of Ahaz and in the days of Hoshea the son of Elah. And the prophet states that, through the miracle that will be performed for Hezekiah, Israel’s name will be greatly magnified, and they will be as prominent as one of these kingdoms in regards to blessing and greatness.

If I understand verse 23 as the rabbis who translated the Septuagint understood it I can date the fulfillment of this prophecy to a time when Assyria conquered Egypt.

Masoretic Text

Septuagint
Isaiah 19:23 (Tanakh) Isaiah 19:23 (NET) Isaiah 19:23 (NETS)

Isaiah 19:23 (Elpenor English)

In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. At that time there will be a highway from Egypt to Assyria.  The Assyrians will visit Egypt, and the Egyptians will visit Assyria.  The Egyptians and Assyrians will worship together. On that day there will be a way from Egypt to the Assyrians, and the Assyrians will enter Egypt, and the Egyptians will go to the Assyrians, and the Egyptians will be subject to the Assyrians. In that day there shall be a way from Egypt to the Assyrians, and the Assyrians shall enter into Egypt, and the Egyptians shall go to the Assyrians, and the Egyptians shall serve the Assyrians.

The Wikipedia article, “Assyrian conquest of Egypt,” reads:

…Esarhaddon [the son of Sennacherib] took and sacked Memphis, where he captured numerous members of the royal family. Although the Pharaoh Taharqa had escaped to the south, Esarhaddon captured the Pharaoh’s family, including his son and wife, and most of the royal court, which were sent back to Assyria as hostages. Esarhaddon reorganized the political structure in the north, governors loyal to the Assyrian king were placed in charge of the conquered territories, and he established Necho I as king at Sais….

The Babylonian Chronicles retells how Egypt “was sacked and its gods were abducted”.[12] The conquest resulted in the relocation of a large number of Egyptians to the Assyrian heartland.[13]

A note (41) in the NET reads:

The text could be translated, “and Egypt will serve Assyria” (cf. NAB), but subjugation of one nation to the other does not seem to be a theme in vv. 23-25. Rather the nations are viewed as equals before the Lord (v. 25). Therefore it is better to take אֶת (ʾet) in v. 23b as a preposition, “together with,” rather than the accusative sign. The names of the two countries are understood to refer by metonymy to their respective inhabitants.

A translation decision made for thematic considerations has consequences.  Neither the 8th nor the 7th century BC came up for consideration when Claude Mariottini wanted to use this passage to demonstrate that the “Bible is not completely negative about the Assyrians.”[1]

In that day Israel will be the third, along with Egypt and Assyria, a blessing on the earth (Isaiah 19:24).

In this passage, the prophet affirms that in the last days Israel, Egypt, and Assyria will be united as one people under God. Instead of being enemies, they will be united and instead of having different religions, they shall all worship the same God. Israel, together with Assyria and Egypt, will become a blessing to other nations because from them the true religion of God will be extended unto other nations.

Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance (Isaiah 19:25).

In this passage, God calls Assyria “the work of my hands.” This expression is used in parallelism with “my people,” and “my inheritance.” Since Israel is also the work of God’s hand (Isaiah 64:8), the prophet is saying that in God’s hand, Assyria will be a means of blessing to others.

Dr. Mariottini didn’t think of “the work of [God’s] hands” applied to Assyria in quite the way Rashi described it.

Masoretic Text

Septuagint
2 Kings 19:35, 36 (Tanakh) 2 Kings 19:35, 36 (NET) 4 Reigns 19:35, 36 (NETS)

4 Kings 19:35, 36 (Elpenor English)

And it came to pass that night, that the angel of HaShem went forth, and smote in the camp of the Assyrians a hundred fourscore and five thousand; and when men arose early in the morning, behold, they were all dead corpses. That very night the angel of the Lord went out and killed 185,000 in the Assyrian camp.  When they got up early the next morning, there were all the corpses. And it happened, while it was night, that an angel of the Lord went out and struck one hundred eighty-five thousands in the camp of the Assyrians, and they rose early in the morning, and behold, all were dead bodies. And it came to pass at night that the angel of the Lord went forth, and smote in the camp of the Assyrians a hundred and eighty-five thousand: and they rose early in the morning, and, behold, [these were] all dead corpses.
So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. So King Sennacherib of Assyria broke camp and went on his way.  He went home and stayed in Nineveh. And Sennacherim, king of the Assyrians, left and went and returned and lived in Nineue. And Sennacherim king of the Assyrians departed, and went and returned, and dwelt in Nineve.

It makes some sense that “the work of [God’s] hands” would mean retribution to Rashi and redemption to Dr. Mariottini.  In his article online Dr. Mariottini quoted an anonymous comment from another article.[2]

…no one mentions the accomplishments and the civilization that the ancient Assyrians left for the world, in addition to being the first people to believe in the message of salvation and spreading it as far as India, Mongolia, Soumatra, Japan, China, Azerbaijan, and so on with their monuments being witnesses to that great effort long before Marco Polo or the Roman Catholic Church set foot in those remote lands, the missionaries of the Holy Church of The East a.k.a. The Holy Apostolic Assyrian Church of The East, held a Cross in one hand and the Bible in the other and went on foot to preach the Gospel with Christian brotherly love and not coercion….Since their historical lands in what’s today known as Iraq amongst other parts of the Middle East were invaded by Persians, Arabs and Mongols the indigenous Assyrians have paid a highest price over the centuries just to preserve their identity, culture, language and history and they continue to suffer.

Does this history of The Holy Apostolic Assyrian Church of The East justify, even require, the Masoretes’ addition of the phrase וּמַֽעֲשֵׂ֚ה (ma`aseh), andthe work, יָדַי֙ (yad), of my hands, along with Dr. Mariottini’s interpretation of that phrase as opposed to Rashi’s?  I think I have a better option.

Jesus said (John 12:32 NET and parallel Greek):

καγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν (And I, when I am lifted up from the earth, will draw all…to myself.)

There is no serious dispute over the text.  The NET parallel Greek agrees with the contemporary Nestle-Aland critical text, the received text and the Byzantine Majority Text.

John 12:32 (NA28)

John 12:32 (Stephanus Textus Receptus)

John 12:32 (Byzantine Majority Text)

κἀγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν καγω εαν υψωθω εκ της γης παντας ελκυσω προς εμαυτον καγω εαν υψωθω εκ της γης παντας ελκυσω προς εμαυτον

No particular scholarship is required, only that one believe Jesus.  And even those who don’t believe that He meant all (πάντας, a form of πᾶς), tend to believe that forms of πᾶς are “generally used to signify that Christ has redeemed some of all sorts — some Jews, some Gentiles, some rich, some poor, and has not restricted His redemption to either Jew or Gentile … (C.H. Spurgeon from a sermon on Particular Redemption)”[3]

This is more than sufficient to account for the history of The Holy Apostolic Assyrian Church of The East cited in the comment above without resorting to a late, potentially spurious, addition to the Hebrew text coupled with a contemporary interpretation of that addition that runs counter to a commentator closer to the time (and closer to the mind) of those who made that potentially spurious addition in a prophecy that may have been fulfilled 2,700 years ago.

I want to conclude this essay by contrasting a positive example in close proximity to the negative one I’m considering here.

Masoretic Text

Septuagint
Isaiah 19:16 (Tanakh) Isaiah 19:16 (NET) Isaiah 19:16 (NETS)

Isaiah 19:16 (Elpenor English)

In that day shall Egypt be like unto women: and it shall be afraid and fear because of the shaking of the hand (יַד) of the LORD of hosts, which he shaketh over it. At that time the Egyptians will be like women.  They will tremble and fear because the Lord of Heaven’s Armies brandishes his fist (yad, יד) against them. But on that day the Egyptians will be like women in fear and trembling before the hand (τῆς χειρὸς) of the Lord Sabbaoth, which he will lay on them. But in that day the Egyptians shall be as women, in fear and in trembling because of the hand (τῆς χειρὸς) of the Lord of hosts, which he shall bring upon them.

Though the Masoretic text and the Septuagint don’t agree exactly on what the Lord did with his hand (NET: fist), this seems to confirm that יַד (yad) was part of the original Hebrew text, translated τῆς χειρὸς by the rabbis.  The next verse follows with Rashi’s commentary.

Masoretic Text

Septuagint
Isaiah 19:17 (Tanakh) Isaiah 19:17 (NET) Isaiah 19:17 (NETS)

Isaiah 19:17 (Elpenor English)

And the land of Judah shall be a terror unto Egypt, every one that maketh mention thereof shall be afraid in himself, because of the counsel of the LORD of hosts, which he hath determined against it. The land of Judah will humiliate Egypt.  Everyone who hears about Judah will be afraid because of what the Lord of Heaven’s Armies is planning to do to them. And the land of the Judeans will become a terror to the Egyptians.  As for everyone who should mention it to them—they will fear because of the plan that the Lord has planned against it. And the land of the Jews shall be for a terror to the Egyptians: whosoever shall name it to them, they shall fear, because of the counsel which the Lord of hosts has purposed concerning it.

And the land of Judah shall be to Egypt for a dread: When those remaining in Egypt from the captivity of Sennacherib hear of his downfall, that he will fall in the land of Judah without any physical warfare, they will know that the Divine Presence is manifest in Israel and that their Savior is mighty, and they will fear and be frightened of the land of Judah.

a dread: Heb. לְחָגָּא, an expression of a breach and fear and fright, similar to (Psalms 107: 27): “They were frightened (יָחוֹגוּ) and wander like a drunkard,” similarly (Song 2:14), “In the cracks of (בְּחַגְוֵי) the rock.”

because of the plan of the Lord of Hosts which he planned against him: to cause him to fall into the hands of Sennacherib, and Judah will escape from his hand.

This could be the kind of parallelism that inspired the Masoretes to add the phrase וּמַֽעֲשֵׂ֚ה (ma`aseh), andthe work, יָדַי֙ (yad), of my hands, to the passage about Assyria.  Granted this late addition to the text is only problematic to those who regard the “original autographs” with some precedence.

Only the original autographs (the original manuscripts written by the apostles, prophets, etc.) are under the divine promise of inspiration and inerrancy.[4]

I did attest some fidelity to these imaginary “original autographs” one of the last times I joined a church, and still think this assertion has some reasonable merit.  Those who think that “the Authorized Version, the KJV Holy Bible, [is] the true, inerrant, more sure, God promised PERFECT written word of God”[5] will not be bothered by differences between the Masoretic text and the Septuagint that occurred prior to 1611Mr. Searcy posted (if not wrote):

THE Bible, the KJV, the Authorized Version, is God’s Bible in English and all the others could be called Jesuit bibles, pope bibles, or Lucifer’s bibles. At the turn of the 17th century only God could know that English would be the international language of the last days before the return of The Lord Jesus Christ.[6]

I’ll continue to consider the other negative examples in another essay.

Tables comparing Isaiah 19:25; 19:24; 19:23; 2 Kings 19:35; 19:36; Isaiah 19:16 and 19:17 in the Tanakh, KJV and NET, and comparing Isaiah 19:25; 19:24; 19:23; 2 Kings (4 Reigns, 4 Kings) 19:35; 19:36; Isaiah 19:16 and 19:17 in the Septuagint (BLB and Elpenor), and a table comparing 1 Timothy 3:16 in the NET and KJV follow.

Isaiah 19:25 (Tanakh)

Isaiah 19:25 (KJV)

Isaiah 19:25 (NET)

Whom the LORD of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance. Whom the LORD of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance. The Lord of Heaven’s Armies will pronounce a blessing over the earth, saying, “Blessed be my people, Egypt, and the work of my hands, Assyria, and my special possession, Israel!”

Isaiah 19:25 (Septuagint BLB)

Isaiah 19:25 (Septuagint Elpenor)

ἣν εὐλόγησεν κύριος σαβαωθ λέγων εὐλογημένος ὁ λαός μου ὁ ἐν Αἰγύπτῳ καὶ ὁ ἐν Ἀσσυρίοις καὶ ἡ κληρονομία μου Ισραηλ ἣν εὐλόγησε Κύριος σαβαὼθ λέγων· εὐλογημένος ὁ λαός μου ὁ ἐν Αἰγύπτῳ καὶ ὁ ἐν ᾿Ασσυρίοις καὶ ἡ κληρονομία μου ᾿Ισραήλ

Isaiah 19:25 (NETS)

Isaiah 19:24b, 25 (English Elpenor)

that the Lord Sabaoth has blessed, saying, “Blessed be my people that are in Egypt and among the Assyrians, even Israel my heritage.” which the Lord of hosts has blessed, (25) saying, Blessed be my people that is in Egypt, and that is among the Assyrians, and Israel mine inheritance.

Isaiah 19:24 (Tanakh)

Isaiah 19:24 (KJV)

Isaiah 19:24 (NET)

In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land: In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land: At that time Israel will be the third member of the group, along with Egypt and Assyria, and will be a recipient of blessing in the earth.
Isaiah 19:24 (Septuagint BLB)

Isaiah 19:24 (Septuagint Elpenor)

τῇ ἡμέρᾳ ἐκείνῃ ἔσται Ισραηλ τρίτος ἐν τοῗς Ἀσσυρίοις καὶ ἐν τοῗς Αἰγυπτίοις εὐλογημένος ἐν τῇ γῇ Τῇ ἡμέρᾳ ἐκείνη ἔσται ᾿Ισραὴλ τρίτος ἐν τοῖς ᾿Ασσυρίοις καὶ ἐν τοῖς Αἰγυπτίοις εὐλογημένος ἐν τῇ γῇ

Isaiah 19:24 (NETS)

Isaiah 19:24 (English Elpenor)

On that day Israel will be third among the Assyrians and among the Egyptians, blessed in the land In that day shall Israel be third with the Egyptians and the Assyrians, blessed in the land which the Lord of hosts has blessed,

Isaiah 19:23 (Tanakh)

Isaiah 19:23 (KJV)

Isaiah 19:23 (NET)

In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. At that time there will be a highway from Egypt to Assyria. The Assyrians will visit Egypt, and the Egyptians will visit Assyria.  The Egyptians and Assyrians will worship together.

Isaiah 19:23 (Septuagint BLB)

Isaiah 19:23 (Septuagint Elpenor)

τῇ ἡμέρᾳ ἐκείνῃ ἔσται ὁδὸς Αἰγύπτου πρὸς Ἀσσυρίους καὶ εἰσελεύσονται Ἀσσύριοι εἰς Αἴγυπτον καὶ Αἰγύπτιοι πορεύσονται πρὸς Ἀσσυρίους καὶ δουλεύσουσιν οἱ Αἰγύπτιοι τοῗς Ἀσσυρίοις Τῇ ἡμέρᾳ ἐκείνη ἔσται ὁδὸς ἀπὸ Αἰγύπτου πρὸς ᾿Ασσυρίους καὶ εἰσελεύσονται ᾿Ασσύριοι εἰς Αἴγυπτον, καὶ Αἰγύπτιοι πορεύσονται πρὸς ᾿Ασσυρίους, καὶ δουλεύσουσιν Αἰγύπτιοι τοῖς ᾿Ασσυρίοις

Isaiah 19:23 (NETS)

Isaiah 19:23 (English Elpenor)

On that day there will be a way from Egypt to the Assyrians, and the Assyrians will enter Egypt, and the Egyptians will go to the Assyrians, and the Egyptians will be subject to the Assyrians. In that day there shall be a way from Egypt to the Assyrians, and the Assyrians shall enter into Egypt, and the Egyptians shall go to the Assyrians, and the Egyptians shall serve the Assyrians.

2 Kings 19:35 (Tanakh)

2 Kings 19:35 (KJV)

2 Kings 19:35 (NET)

And it came to pass that night, that the angel of HaShem went forth, and smote in the camp of the Assyrians a hundred fourscore and five thousand; and when men arose early in the morning, behold, they were all dead corpses. And it came to pass that night, that the angel of the LORD went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. That very night the angel of the Lord went out and killed 185,000 in the Assyrian camp.  When they got up early the next morning, there were all the corpses.

2 Kings 19:35 (Septuagint BLB)

4 Kings 19:35 (Septuagint Elpenor)

καὶ ἐγένετο ἕως νυκτὸς καὶ ἐξῆλθεν ἄγγελος κυρίου καὶ ἐπάταξεν ἐν τῇ παρεμβολῇ τῶν Ἀσσυρίων ἑκατὸν ὀγδοήκοντα πέντε χιλιάδας καὶ ὤρθρισαν τὸ πρωί καὶ ἰδοὺ πάντες σώματα νεκρά Καὶ ἐγένετο ἕως νυκτὸς καὶ ἐξῆλθεν ἄγγελος Κυρίου καὶ ἐπάταξεν ἐν τῇ παρεμβολῇ ᾿Ασσυρίων ἑκατὸν ὀγδοηκονταπέντε χιλιάδας· καὶ ὤρθρισαν τὸ πρωΐ, καὶ ἰδοὺ πάντες σώματα νεκρά

4 Reigns 19:35 (NETS)

4 Kings 19:35 (English Elpenor)

And it happened, while it was night, that an angel of the Lord went out and struck one hundred eighty-five thousands in the camp of the Assyrians, and they rose early in the morning, and behold, all were dead bodies. And it came to pass at night that the angel of the Lord went forth, and smote in the camp of the Assyrians a hundred and eighty-five thousand: and they rose early in the morning, and, behold, [these were] all dead corpses.

2 Kings 19:36 (Tanakh)

2 Kings 19:36 (KJV)

2 Kings 19:36 (NET)

So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. So King Sennacherib of Assyria broke camp and went on his way.  He went home and stayed in Nineveh.

2 Kings 19:36 (Septuagint BLB)

4 Kings 19:36 (Septuagint Elpenor)

καὶ ἀπῆρεν καὶ ἐπορεύθη καὶ ἀπέστρεψεν Σενναχηριμ βασιλεὺς Ἀσσυρίων καὶ ᾤκησεν ἐν Νινευη καὶ ἀπῇρε καὶ ἐπορεύθη καὶ ἀπέστρεψε Σενναχηρὶμ βασιλεὺς ᾿Ασσυρίων καὶ ᾤκησεν ἐν Νινευῆ

4 Reigns 19:36 (NETS)

4 Kings 19:36 (English Elpenor)

And Sennacherim, king of the Assyrians, left and went and returned and lived in Nineue. And Sennacherim king of the Assyrians departed, and went and returned, and dwelt in Nineve.

Isaiah 19:16 (Tanakh)

Isaiah 19:16 (KJV)

Isaiah 19:16 (NET)

In that day shall Egypt be like unto women: and it shall be afraid and fear because of the shaking of the hand of the LORD of hosts, which he shaketh over it. In that day shall Egypt be like unto women: and it shall be afraid and fear because of the shaking of the hand of the LORD of hosts, which he shaketh over it. At that time the Egyptians will be like women.  They will tremble and fear because the Lord of Heaven’s Armies brandishes his fist against them.

Isaiah 19:16 (Septuagint BLB)

Isaiah 19:16 (Septuagint Elpenor)

τῇ δὲ ἡμέρᾳ ἐκείνῃ ἔσονται οἱ Αἰγύπτιοι ὡς γυναῗκες ἐν φόβῳ καὶ ἐν τρόμῳ ἀπὸ προσώπου τῆς χειρὸς κυρίου σαβαωθ ἣν αὐτὸς ἐπιβαλεῗ αὐτοῗς Τῇ δὲ ἡμέρᾳ ἐκείνῃ ἔσονται οἱ Αἰγύπτιοι ὡς γυναῖκες ἐν φόβῳ καὶ ἐν τρόμῳ ἀπὸ προσώπου τῆς χειρὸς Κυρίου σαβαώθ, ἣν αὐτὸς ἐπιβαλεῖ αὐτοῖς

Isaiah 19:16 (NETS)

Isaiah 19:16 (English Elpenor)

But on that day the Egyptians will be like women in fear and trembling before the hand of the Lord Sabbaoth, which he will lay on them. But in that day the Egyptians shall be as women, in fear and in trembling because of the hand of the Lord of hosts, which he shall bring upon them.

Isaiah 19:17 (Tanakh)

Isaiah 19:17 (KJV)

Isaiah 19:17 (NET)

And the land of Judah shall be a terror unto Egypt, every one that maketh mention thereof shall be afraid in himself, because of the counsel of the LORD of hosts, which he hath determined against it. And the land of Judah shall be a terror unto Egypt, every one that maketh mention thereof shall be afraid in himself, because of the counsel of the LORD of hosts, which he hath determined against it. The land of Judah will humiliate Egypt.  Everyone who hears about Judah will be afraid because of what the Lord of Heaven’s Armies is planning to do to them.

Isaiah 19:17 (Septuagint BLB)

Isaiah 19:17 (Septuagint Elpenor)

καὶ ἔσται ἡ χώρα τῶν Ιουδαίων τοῗς Αἰγυπτίοις εἰς φόβητρον πᾶς ὃς ἐὰν ὀνομάσῃ αὐτὴν αὐτοῗς φοβηθήσονται διὰ τὴν βουλήν ἣν βεβούλευται κύριος ἐπ᾽ αὐτήν καὶ ἔσται ἡ χώρα τῶν ᾿Ιουδαίων τοῖς Αἰγυπτίοις εἰς φόβητρον· πᾶς, ὃς ἐὰν ὀνομάσῃ αὐτὴν αὐτοῖς, φοβηθήσονται διὰ τὴν βουλήν, ἣν βεβούλευται Κύριος σαβαὼθ ἐπ᾿ αὐτήν

Isaiah 19:17 (NETS)

Isaiah 19:17 (English Elpenor)

And the land of the Judeans will become a terror to the Egyptians.  As for everyone who should mention it to them—they will fear because of the plan that the Lord has planned against it. And the land of the Jews shall be for a terror to the Egyptians: whosoever shall name it to them, they shall fear, because of the counsel which the Lord of hosts has purposed concerning it.

1 Timothy 3:16 (NET)

1 Timothy 3:16 (KJV)

And we all agree, our religion contains amazing revelation: He was revealed in the flesh, vindicated by the Spirit, seen by angels, proclaimed among Gentiles, believed on in the world, taken up in glory. And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ ὁμολογουμένως μέγα ἐστὶν τὸ τῆς εὐσεβείας μυστήριον· ὃς ἐφανερώθη ἐν σαρκί, ἐδικαιώθη ἐν πνεύματι, ὤφθη ἀγγέλοις, ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, ἀνελήμφθη ἐν δόξῃ και ομολογουμενως μεγα εστιν το της ευσεβειας μυστηριον θεος εφανερωθη εν σαρκι εδικαιωθη εν πνευματι ωφθη αγγελοις εκηρυχθη εν εθνεσιν επιστευθη εν κοσμω ανεληφθη εν δοξη και ομολογουμενως μεγα εστιν το της ευσεβειας μυστηριον θεος εφανερωθη εν σαρκι εδικαιωθη εν πνευματι ωφθη αγγελοις εκηρυχθη εν εθνεσιν επιστευθη εν κοσμω ανεληφθη εν δοξη

[1] “Blessed be . . . Assyria the work of my hands” (Isaiah 19:25). Dr. Claude Mariottini – Professor of Old Testament

[2] In this other article, Jonah and His God, Dr. Mariottini also mentioned that “a policy of mass deportation was reintroduced by Tiglath-pileser.”  This was in the mid 8th century BC about three quarters of a century before “Esarhaddon [the son of Sennacherib] took and sacked Memphis.”

Dr. Mariottini continued, “This policy of mass deportation meant that after conquering a nation, Tiglath-pileser took the survivors of the upper class along with professional and skilled people of that nation and relocated them to other parts of the empire. Then, he would bring war prisoners from other nations and settle them in the conquered nation.”

[3] From the definition of πάντας in the NET.

[4]Does the inerrancy of the Bible only apply to the original manuscripts?,” from Got Questions: Your Questions. Biblical Answers

[5] Who Am I? Part 10

[6]The Attack,” from More Sure Word

James L. Melton wrote: “I believe the King James Bible is the preserved and infallible words of God. It doesn’t merely “contain” the word of God: it IS the word of God. I’m absolutely sure of it…”  In his article, “How I Know The King James Bible is the Word of God,” on Dial-the-Truth Ministries online he described “twelve reasons how I know that the KJV is the word of God.”

Terry Watkins has an interesting article on changes to the New Testament on the same site: “The Attack on the Bible”   Take 1 Timothy 3:16 [Table above] as an example.   Where the Stephanus Textus Receptus and Byzantine Majority Text had θεος (KJV: God), the NET parallel Greek text and NA28 had ὃς (NET: He).

The extremely long notes (24) in the NET do come off like a bit of a guilty conscience.  Even if the argument has some validity, is it pushing the concept of “original autographs” too far?  The counter argument is that the KJV translators had most of these same manuscripts at their disposal and preferred θεός.

Patterns of Evidence: Exodus

Patterns of Evidence: Exodus, A Filmmaker’s Journey by Timothy P. Mahoney was Mom’s coffee table book this Thanksgiving.  I have a bit of history with my mother’s coffee table books.  This time I even asked her if she leaves them out for my benefit.  (She said, “No.”)

I can relate to the need to pursue this kind of project.  If there is something dissuading you from believing the Bible it’s best to take Jesus by the hand and hit it head on.  With a history background I’m a little more inured apparently to the historical dabbling of archaeologists than Mr. Mahoney was.  My bias toward historical documents has afforded me a measure of protection here.

Mr. Mahoney’s book is the companion to a film of the same name.  It’s a good film.  He described it in an interview: “Is there a pattern of evidence at any time in the archaeology of Egypt and Israel that matches the events of the Exodus and the Conquest as recorded in the Bible?”[1]  I won’t steal his thunder.  He and his investors deserve to make their money back.  The companion book was more detailed and much more troubling to me.

The confessions he elicited from Jews (on camera) without torture or duress of any kind disturbed me.  Had you asked me I would have said yes, not all those who are descended from Israel are truly Israel, nor are all the children Abraham’s true descendants.[2]  But I was clearly not prepared to have my nose rubbed in it, like some naughty puppy that has peed the carpet.

Mr. Mahoney interviewed a Jewish anthropologist in his museum workroom:

Anthropologist: I always have been Jewish, I always will be Jewish, and I believe in the tradition of Judaism.  Do I think of the Bible as the word of God?  No (Luke 24:25-27), I don’t….[3]

Mahoney: Do you believe that the Exodus occurred as it is written in the Old Testament—do you believe it was a miraculous event with God intervening?

Anthropologist: No, I don’t.  Do I believe the event may have happened?  Yep.  Sure I do.  But do I believe that there was a miraculous event with God intervening?  I don’t believe it… (Exodus 3:1-22)  But I’m willing to be shown.[4]

He interviewed a Jewish archaeologist in the hill country of Israel.

Mahoney: So was there an Exodus?

Archaeologist1: My easy answer to you, as an archaeologist, it didn’t happen.  Not in the way its written down in the Bible…If we didn’t have the Bible, we would never, as archaeologists or as Egyptologists, be able to say this happened….[5]

I’m Jewish, and I like to sit down at a Seder meal and enjoy recounting the Exodus.  But that’s a tradition.  That makes me who I am culturally.  As an archaeologist, we do not see this happening as a one-off event….[6]

Thus you nullify the word of God by your tradition that you have handed down, Jesus said to the Pharisees and the experts in the law.  And you do many things like this.[7]  Jesus’ actual point here was some specific legal wrangling about corban (κορβᾶν).  And you do many things like this, opens it up in my mind to the kind of mental gymnastics cited above.

Mr. Mahoney interviewed another Jewish archaeologist in his workroom.

Archaeologist2: Exodus did not happen in the way it is described in the text of the Bible on the background of the 13th century BC….[8]

This same pattern of traditional thinking informed his view of the Hebrew Bible.

Archaeologist2: We are dealing with traditions (2 Timothy 3:16, 17).  Let’s say that the author of this or that part of the Hebrew Bible sits in Jerusalem.  And people have traditions.  Grandpa says this and Grandma says another story, and there is one tradition of this village and another tradition of that family, that clan and this tribe and so on and so forth…They collected all sorts of stories, memories, myths, tales, you know.  And they put them together in such a way that transmits an idea….[9]

Mahoney: Do you believe in celebrating Passover?

Archaeologist2: When I sit at a Passover meal and we read the Haggadah with the family, that evening, it’s all history from A to Z.  Perfect history…about all those many generations of my forefathers who were sitting to the same table at Passover at the same time and reciting the Haggadah….

Mahoney: What would you say to those people who are concerned with the idea that these stories didn’t happen as they are written?

Archaeologist2: I would tell them that it is not important…I think that it is more important to understand the meaning of Exodus, the moral of Exodus, for our civilization, for humanity, for mankind, for understanding the biblical text and the authors….[10]

“As I have mentioned before,” Mr. Mahoney wrote, this particular archaeologist’s “work and ideas greatly influenced” a Jewish Rabbi “to write his controversial Passover sermon.”[11]  Michael Medved asked this Rabbi about that sermon:

Rabbi: I said that the Exodus certainly didn’t happen the way the Bible depicts it, assuming that it was a historical event in any description….

Medved: Why did you say that?

Rabbi: I said it for two reasons.  One was because I knew that these students and others would go off to college and hear people talk about biblical archaeology and comparative religion, and I wanted them to know that that was not a frightening topic….[12]

This Rabbi regarded the Exodus as fiction:

Rabbi: The extent to which the Exodus story has a historical core is very hard to say, but my deeper conviction about it is that it’s a story that whether it was true, it is true.  And those are two different things…there are things that aren’t facts that can be truths….[13]

Medved: What did you want people to feel, not to think, but to feel about the Exodus?

Rabbi: I wanted them to feel that their faith was unshakable, that it didn’t matter what the conclusions were of archaeologists, scientists and historians….[14]

Medved: What does [Passover] mean if we weren’t delivered from Egypt?

Rabbi: Whether or not people were delivered then, does that affect my ability to empathize with what slavery is like now?[15]

Mr. Mahoney interviewed a Jewish politician in the Knesset who seemed to echo the Rabbi’s emphasis on slavery:

Moses was the greatest revolutionary of all time.  Remember that in antiquity there were grand empires that were based on one principal: slavery (Deuteronomy 15:12-18).  Moses challenged that twice.  He challenged it by taking his people, who were slaves in bondage in Egypt, freeing them, and taking them to their promised land.  But Moses also challenged the empires of the world by providing a moral code for mankind that said it is not the king or the emperor who decides the law.  There is a higher law (Deuteronomy 17:18-20).  These were absolutely revolutionary ideas.[16]

If the reason given for celebrating the Passover was: for in this selfsame day have I brought your hosts out of the land of Egypt,[17] a feast to HaShem,[18] then staying home to celebrate it “to empathize with what slavery is like now” is almost as disobedient as going out and doing something else instead.

Masoretic Text

Septuagint
Exodus 12:14, 17 (Tanakh) Exodus 12:14, 17 (NET) Exodus 12:14, 17 (NETS)

Exodus 12:14, 17 (Elpenor English)

And this day shall be unto you for a memorial, and ye shall keep it a feast to HaShem; throughout your generations ye shall keep it a feast by an ordinance for ever. “‘This day will become a memorial for you, and you will celebrate it as a festival to the Lord—you will celebrate it perpetually as a lasting ordinance. And this day shall be a memorial for you, and you shall celebrate it as a feast to the Lord throughout your generations.  You shall celebrate it as a perpetual precept. And this day shall be to you a memorial, and ye shall keep it a feast to the Lord through all your generations; ye shall keep it a feast for a perpetual ordinance.
And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your hosts out of the land of Egypt; therefore shall ye observe this day throughout your generations by an ordinance for ever. So you will keep the Feast of Unleavened Bread, because on this very day I brought your regiments out from the land of Egypt, and so you must keep this day perpetually as a lasting ordinance. And you shall keep this commandment.  For on this day I will bring your host out of the land of Egypt, and you shall make this day throughout your generations a perpetual precept. And ye shall keep this commandment, for on this day will I bring out your force out of the land of Egypt; and ye shall make this day a perpetual ordinance for you throughout your generations.

Mr. Mahoney interviewed another Jewish archaeologist in his teaching lab.

Archaeologist3: …as I used to tell my students, archaeology is about 10 percent data and 90 percent interpretation.  And this is why I’d say it is controversial in many aspects and open to different opinions….[19]

This confession proved to be more important than it appeared at first.  Mr. Mahoney, a filmmaker, did an admirable job of demonstrating from archaeological data and a few documentary fragments where the events of Exodus in the Bible fit sequentially into that archaeological data.  He went on to demonstrate that Jewish archaeologists (among others) reject this correlation in favor of their own interpretations of the data.  In other words, they reject the Hebrew scriptures to cling to their faith in their own works, their own interpretations as archaeologists.  You can’t make this stuff up.

The interview continued:

Mahoney: You believe the Exodus and the Conquest are legendary stories?  You don’t see them in the archaeology, is that right?

Archaeologist3: No, we don’t see them at all.  We see something different.  Many times people tell us absence of evidence is not evidence of absence, but the point is, as I used to say, paradoxically, the more information we have on biblical matters, the more contradictions we’ve found…we have hundreds of sites now of different periods and millions of objects which indicate an archaeological reality.  And this reality says the Israelites did not come from outside the land of Canaan.  They did not conquer the land.  They simply evolved from within the local community to a new phase of economic and social organization, which later developed into the state of Israel.  So, the process was entirely different than described in the Bible….[20]

The Exodus story is a very important and interesting legend about the people of Israel, but it has no real historical basis….[21]

So Israelites are merely Canaanites with delusions of grandeur?  Why do I, a natural born Gentile Christian turned atheist, have more confidence in the Hebrew scriptures than a Jewish anthropologist, Jewish archaeologists, a Rabbi or a Jewish politician?  Jesus.

Jesus is dragging me out of my Gentile-Christian-turned-atheist-ness to Himself (John 12:32).  His own confidence in the Hebrew scriptures directed his actions toward their fulfillment: How then would the scriptures that say it must happen this way be fulfilled?[22] He asked Peter.  Does this mean that I am inspired to faith by Jesus’ faith?

Well, okay, sure.  But I’m also inspired to courage, determination and some faith at the climax of Avengers: Endgame when Captain America (Chris Evans), bruised, fallen, all but defeated, tightens the strap of his broken shield on his arm and stands again to face Thanos (Josh Brolin) and his armies, alone if necessary.  The trouble with this kind of inspiration is that it can only awaken the courage, determination or faith already latent within me.

In Jesus I am born from above and filled with his own Holy Spirit just as He promised.  My faith is not my faith[23] but his (it is no longer I who live, but Christ lives in me[24]), the same faith that flowed into and through Him from the same Spirit when He asked: How then would the scriptures that say it must happen this way be fulfilled?  Jesus also said, Do not be afraid[25] of those who kill[26] the body but cannot kill the soul.[27]

Archaeologists cannot kill the body.  This is not to say that an individual archaeologist is incapable of murderer, just that archaeologists as archaeologists have no authority beyond the grades handed down in their classrooms.  The entire field of archaeology, that interpretive work of archaeologists, is a “finite province of meaning” relative to the “paramount reality” of most people’s everyday lives.  Most people are unlikely to hear, in fact most people do not hear, about most of the interpretations of data uncovered by archaeologists, unless those interpretations prove useful to Satan, who deceives the whole world.

Given the limited authority archaeologists actually have over others it may seem like overkill to apply Jesus’ prohibition to them: Do not be afraid of archaeologists.  But I actually agree with the Rabbi that archaeology is “not a frightening topic.”  When I understand Jesus’ prohibition as a negation of the definition I gleaned from Deuteronomy of the the fear of the Lord—Do not have a heart to hear and do whatsoever archaeologists shall speak—I am free to choose what I will hear with what measure of faith.

Anyone interested in archaeology should take the Jewish archaeologist’s instruction to his students to heart: “archaeology is about 10 percent data and 90 percent interpretation.”  Every student is free to distinguish that germ of data from the mass of interpretation and judge that interpretation accordingly, based on all that student’s knowledge, including the Bible as the word of God.

Answers to test questions in school are not assertions of truth a student must believe.  They are simply a measure of a student’s proficiency taking notes and repeating what a teacher has said.  A student is not forsworn by recalling what a teacher has said and writing it down accurately on a test.  All rights to one’s own thoughts and beliefs are fully retained, even after an archaeology test.

Archaeology, archaeologists’ interpretations of archaeological data, is no reason to let Satan rob you of your opportunity to knowthe only true God, and Jesus Christ, whom [He] sent,[28] to be born from above (John 3:5-7), to receive his Holy Spirit, to be bouyed up and carried along by a continuous stream of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control[29] here and now.

Jesus said: No one can come to me unless the Father who sent me draws him….[30]  And I, when I am lifted up from the earth, He promised, will draw allto myself.[31]  Paul wrote: So then, it does not depend on human desire or exertion, but on God who shows mercy.[32]  For God has consigned allto disobedience so that he may show mercy toall.[33]

When I hear these things I tighten the strap of the shield of faith on my arm.  Do you?  Or are you hurting yourself by kicking against the goads?[34]

Tables comparing Exodus 12:17 and 12:14 in the Tanakh, KJV and NET, and tables comparing Exodus 12:17 and 12:14 in the Septuagint (BLB and Elpenor) follow.  A Table comparing Matthew 10:28 in the NET and KJV follows those.

Exodus 12:17 (Tanakh)

Exodus 12:17 (KJV)

Exodus 12:17 (NET)

And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your hosts out of the land of Egypt; therefore shall ye observe this day throughout your generations by an ordinance for ever. And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever. So you will keep the Feast of Unleavened Bread, because on this very day I brought your regiments out from the land of Egypt, and so you must keep this day perpetually as a lasting ordinance.

Exodus 12:17 (Septuagint BLB)

Exodus 12:17 (Septuagint Elpenor)

καὶ φυλάξεσθε τὴν ἐντολὴν ταύτην ἐν γὰρ τῇ ἡμέρᾳ ταύτῃ ἐξάξω τὴν δύναμιν ὑμῶν ἐκ γῆς Αἰγύπτου καὶ ποιήσετε τὴν ἡμέραν ταύτην εἰς γενεὰς ὑμῶν νόμιμον αἰώνιον καὶ φυλάξετε τὴν ἐντολὴν ταύτην· ἐν γὰρ τῇ ἡμέρᾳ ταύτῃ ἐξάξω τὴν δύναμιν ὑμῶν ἐκ γῆς Αἰγύπτου, καὶ ποιήσετε τὴν ἡμέραν ταύτην εἰς γενεὰς ὑμῶν νόμιμον αἰώνιον

Exodus 12:17 (NETS)

Exodus 12:17 (English Elpenor)

And you shall keep this commandment.  For on this day I will bring your host out of the land of Egypt, and you shall make this day throughout your generations a perpetual precept. And ye shall keep this commandment, for on this day will I bring out your force out of the land of Egypt; and ye shall make this day a perpetual ordinance for you throughout your generations.

Exodus 12:14 (Tanakh)

Exodus 12:14 (KJV)

Exodus 12:14 (NET)

And this day shall be unto you for a memorial, and ye shall keep it a feast to HaShem; throughout your generations ye shall keep it a feast by an ordinance for ever. And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever. “‘This day will become a memorial for you, and you will celebrate it as a festival to the Lord—you will celebrate it perpetually as a lasting ordinance.

Exodus 12:14 (Septuagint BLB)

Exodus 12:14 (Septuagint Elpenor)

καὶ ἔσται ἡ ἡμέρα ὑμῗν αὕτη μνημόσυνον καὶ ἑορτάσετε αὐτὴν ἑορτὴν κυρίῳ εἰς πάσας τὰς γενεὰς ὑμῶν νόμιμον αἰώνιον ἑορτάσετε αὐτήν καὶ ἔσται ἡ ἡμέρα ὑμῖν αὕτη μνημόσυνον· καὶ ἑορτάσετε αὐτὴν ἑορτὴν Κυρίῳ εἰς πάσας τὰς γενεὰς ὑμῶν· νόμιμον αἰώνιον ἑορτάσετε αὐτήν

Exodus 12:14 (NETS)

Exodus 12:14 (English Elpenor)

And this day shall be a memorial for you, and you shall celebrate it as a feast to the Lord throughout your generations.  You shall celebrate it as a perpetual precept. And this day shall be to you a memorial, and ye shall keep it a feast to the Lord through all your generations; ye shall keep it a feast for a perpetual ordinance.

Matthew 10:28 (NET)

Matthew 10:28 (KJV)

Do not be afraid of those who kill the body but cannot kill the soul.  Instead, fear the one who is able to destroy both soul and body in hell. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ μὴ |φοβεῖσθε| ἀπὸ τῶν |ἀποκτεννόντων| τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι· φοβεῖσθε δὲ μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ και μη φοβηθητε απο των αποκτεινοντων το σωμα την δε ψυχην μη δυναμενων αποκτειναι φοβηθητε δε μαλλον τον δυναμενον και ψυχην και σωμα απολεσαι εν γεεννη και μη φοβεισθε απο των αποκτενοντων το σωμα την δε ψυχην μη δυναμενων αποκτειναι φοβηθητε δε μαλλον τον δυναμενον και την ψυχην και το σωμα απολεσαι εν γεεννη

[1]Timothy Mahoney Interview on Patterns of Evidence,” July 21, 2015, TheBestSchools

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

[3] “Patterns of Evidence: Exodus, A Filmmaker’s Journey,” by Timothy P. Mahoney; with Steven Law; St. Louis Park: MN, Thinking Man Media, 2015, p. 38

[4] ibid, pp. 38-39

[5] ibid, p. 51

[6] ibid, p. 52

[7] Mark 7:13 (NET)

[8] “Patterns of Evidence: Exodus, A Filmmaker’s Journey,” by Timothy P. Mahoney; with Steven Law; St. Louis Park: MN, Thinking Man Media, 2015, p. 55

[9] ibid, pp. 56-57

[10] ibid, p. 173

[11] ibid, p. 173

[12] ibid, p. 42

[13] ibid, p. 43

[14] ibid, pp. 173, 174

[15] ibid, p. 174

[16] ibid, p. 66

[17] Exodus 12:17b (Tanakh)

[18] Exodus 12:14 (Tanakh) The Hebrew word translated Hashem was לַֽיהֹוָ֑ה (Yehovah).

[19] “Patterns of Evidence: Exodus, A Filmmaker’s Journey,” by Timothy P. Mahoney; with Steven Law; St. Louis Park: MN, Thinking Man Media, 2015, pp. 59, 60

[20] ibid, pp. 60, 61

[21] ibid, p. 61

[22] Matthew 26:54 (NET)

[23] The Greek word translated faithfulness in Galatians 5:22 (NET) was πίστις.

[24] Galatians 2:20b (NET)

[25] The NET parallel Greek text, NA28 and Byzantine Majority Text had φοβεῖσθε here, where the Stephanus Textus Receptus had φοβηθητε (KJV: fear).

[26] The NET parallel Greek text and NA28 had ἀποκτεννόντων here, where the Stephanus Textus Receptus had αποκτεινοντων and the Byzantine Majority Text had αποκτενοντων.

[27] Matthew 10:28a (NET)

[28] John 17:3 (NET)

[29] Galatians 5:22b-23a (NET) Table

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

[31] John 12:32 (NET) NET note (67): Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).  I removed people for accuracy: καγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν.  There is no word limiting this drawing to people in the Greek text.

[32] Romans 9:16 (NET) Table

[33] Romans 11:32 (NET) NET note (24): Grk “to all”; “them” has been supplied for stylistic reasons. Here again I removed people and them: συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν, ἵνα τοὺς πάντας ἐλεήσῃ.  I wrote about τοὺς πάντας in another essayFor God was pleased to have all (πᾶν) his fullness dwell in the Son and through him to reconcile all things (τὰ πάντα) to himself by making peace through the blood of his cross—through him, whether things on earth or things in heaven (Colossians 1:19, 20 NET).

[34] Acts 26:14b (NET) Table

Fear – Deuteronomy, Part 16

Moses recalled what the people of Israel had said to him as well as what יְהֹוָה֙ (Yehovah) said about what the people had said:

Masoretic Text

Septuagint
Deuteronomy 5:24-27 (Tanakh) Deuteronomy 5:27-29 (NET) Deuteronomy 5:27-29 (NETS)

Deuteronomy 5:27-29 (Elpenor English)

Go thou near, and hear all that HaShem our G-d may say; and thou shalt speak unto us all that HaShem our G-d may speak unto thee; and we will hear it and do it.’ You go near so that you can hear everything the Lord our God is saying and then you can tell us whatever he says to you; then we will pay attention and do it.” You go near so that you can hear everything the Lord our God is saying and then you can tell us whatever he says to you; then we will pay attention and do it.” Do thou draw near, and hear all that the Lord our God shall say, and thou shalt speak to us all things whatsoever the Lord our God shall speak to thee, and we will hear, and do.
And HaShem heard the voice of your words, when ye spoke unto me; and HaShem said unto me: ‘I have heard the voice of the words of this people, which they have spoken unto thee; they have well said all that they have spoken. When the Lord heard you speaking to me, he said to me, “I have heard what these people have said to you—they have spoken well. And the Lord heard the sound of your words when you were speaking to me: “I have heard the sound of the words of this people, what they have spoken to you; all that they have spoken they have spoken correctly. And the Lord heard the voice of your words as ye spoke to me; and the Lord said to me, I have heard the voice of the words of this people, even all things that they have said to thee.  [They have] well [said] all that they have spoken.
Oh that they had such a heart as this alway, to fear Me, and keep all My commandments, that it might be well with them, and with their children for ever! If only it would really be their desire to fear me and obey all my commandments in the future, so that it may go well with them and their descendants forever. Who shall grant that their heart be in them in such a way that they fear me and keep my commandments in all their days so that it might go well with them and their sons forever! O that there were such a heart in them, that they should fear me and keep my commands always, that it might be well with them and with their sons for ever.

Here is a very accessible definition of the fear (yare’, לְיִרְאָ֥ה; Septugaint: φοβεῖσθαί, a form of φοβέω) of the Lord: a heart to hear and do whatsoever the Lord our God shall speak.

Masoretic Text

Septuagint
Deuteronomy 6:1-3 (Tanakh) Deuteronomy 6:1-3 (NET) Deuteronomy 6:1-3 (NETS)

Deuteronomy 6:1-3 (Elpenor English)

Now this is the commandment, the statutes, and the ordinances, which HaShem your G-d commanded to teach you, that ye might do them in the land whither ye go over to possess it– Now these are the commandments, statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed And these are the commandments and the statutes and the ordinances that the Lord your God commanded to teach you to do so in the land which you are entering there to inherit And these [are] the commands, and the ordinances, and the judgments, as many as the Lord our God gave commandment to teach you to do so in the land on which ye enter to inherit it.
that thou mightest fear HaShem thy G-d, to keep all His statutes and His commandments, which I command thee, thou, and thy son, and thy son’s son, all the days of thy life; and that thy days may be prolonged. and that you may so revere the Lord your God that you will keep all his statutes and commandments that I am giving you—you, your children, and your grandchildren—all your lives, to prolong your days. so that you may fear the Lord your God, to keep all his statutes and his commandments that I command you today, you and your sons and your sons’ sons, all the days of your life so that you may be long-lived. That ye may fear the Lord your God, keep ye all his ordinances, and his commandments, which I command thee to-day, thou, and thy sons, and thy sons’ sons, all the days of thy life, that ye may live many days.
Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as HaShem, the G-d of thy fathers, hath promised unto thee–a land flowing with milk and honey. Pay attention, Israel, and be careful to do this so that it may go well with you and that you may increase greatly in number—as the Lord, the God of your ancestors, said to you, you will have a land flowing with milk and honey. Now hear, O Israel, and be watchful to perform so that it may be well with you and that you may multiply greatly, just as the Lord, the God of your fathers, has spoken, to give you a land flowing with milk and honey. Hear, therefore, O Israel, and observe to do them, that it may be well with thee, and that ye may be greatly multiplied, as the Lord God of thy fathers said that he would give thee a land flowing with milk and honey: and these [are] the ordinances, and the judgments, which the Lord commanded the children of Israel in the wilderness, when they had gone forth from the land of Egypt.

Here, too, fear was תִּירָ֜א (yare’; Septuagint: φοβῆσθε, a form of φοβέω).  It seems important to hold on to this definition of fear as it relates to the Lord: a heart to hear and do whatsoever the Lord our God shall speak.  This is the first moment I think I have understood the psalmist: The fear[1] of the Lord is pure, enduring for ever and ever.[2]

Since I have read the Bible before and know that most in Israel did not have a heart to hear and do whatsoever the Lord our God shall speak, my religious mind can fall from this definition of fear of the Lord all too easily.  It begins to substitute fear of the kind of things that happened to Israel in the power of darkness when they did not have the fear of the Lord: a heart to hear and do whatsoever the Lord our God shall speak.  To make such a substitution is similar to the thinking of those who exchanged the truth of God for a lie and worshiped and served the creation rather than the Creator, who is blessed forever![3]

And as I consider Paul’s loving (Romans 9:1-5) diagnosis of Israel’s history, faith is clearly an aspect of the fear of the Lord (Romans 9:30-32a NET):

What shall we say then?—that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith, but Israel even though pursuing a law of righteousness did not attain it [Table].  Why not?  Because they pursued it not by faith but (as if it were possible) by works [Table].

Paul didn’t eliminate the concept of service from the Gospel of Jesus Christ: God, whom I serve (λατρεύω) in my spirit in the gospel of his Son,[4] he wrote.

Masoretic Text

Septuagint
Deuteronomy 6:13-15 (Tanakh) Deuteronomy 6:13-15 (NET) Deuteronomy 6:13-15 (NETS)

Deuteronomy 6:13-15 (Elpenor English)

Thou shalt fear HaShem thy G-d; and Him shalt thou serve, and by His name shalt thou swear [Table]. You must revere the Lord your God, serve him, and take oaths using only his name. The Lord your God you shall fear, and him you shall serve, and to him you shall cling, and by his name you shall swear. Thou shalt fear the Lord thy God, and him only shalt thou serve; and thou shalt cleave to him, and by his name thou shalt swear.
Ye shall not go after other gods, of the gods of the peoples that are round about you; You must not go after other gods, those of the surrounding peoples, Do not go after other gods from the gods of the nations around you, Go ye not after other gods of the gods of the nations round about you;
for a jealous G-d, even HaShem thy G-d, is in the midst of thee; lest the anger of HaShem thy G-d be kindled against thee, and He destroy thee from off the face of the earth. for the Lord your God, who is present among you, is a jealous God—his anger will erupt against you and remove you from the land. because the Lord your God, who is present with you, is a jealous god.  Lest the Lord your God, being angered with wrath against you, destroy you utterly from the face of the earth. for the Lord thy God in the midst of thee [is] a jealous God, lest the Lord thy God be very angry with thee, and destroy thee from off the face of the earth.

Here fear was תִּירָ֖א (yare’; Septuagint: φοβηθήσῃ, a form of φοβέω).  The fear of יְהֹוָ֧ה (Yehovah)—a heart to hear and do whatsoever the Lord our God shall speak[5]—is associated with and Him shalt thou serve (Tanakh), and him only shalt thou serve (English Elpenor).

The Hebrew word translated and Him shalt thou serve was תַֽעֲבֹ֑ד (`abad).  It was translated καὶ αὐτῷ λατρεύσεις (NETS: and him you shall serve) or καὶ αὐτῷ μόνῳ λατρεύσεις (Elpenor; English: and him only shalt thou serve) in the Septuagint.  Whether μόνῳ (only) was deleted from the Masoretic text or added to the Elpenor Septuagint, Jesus quoted μόνῳ to SatanBut now we have been released from the law, Paul described one result of the Gospel, because we have died to what controlled us, so that we may serve (δουλεύειν, a form of δουλεύω) in the new life of the Spirit and not under the old written code.[6]

The fear of יְהֹוָ֧ה (Yehovah)—a heart to hear and do whatsoever the Lord our God shall speak—is also associated with καὶ πρὸς αὐτὸν κολληθήσῃ (NETS: and to him you shall cling) in the Septuagint.  This is missing from the Masoretic text.

The fear of יְהֹוָ֧ה (Yehovah)—a heart to hear and do whatsoever the Lord our God shall speak—is also associated with וּבִשְׁמ֖וֹ (shem; Tanakh: and by His name) תִּשָּׁבֵֽעַ (shaba`, Tanakh: shalt thou swear).  The Greek of the Septuagint was καὶ τῷ ὀνόματι αὐτοῦ ὀμῇ (BLB) or καὶ ἐπὶ τῷ ὀνόματι αὐτοῦ ὀμῇ (Elpenor).  The Greek word ὀμῇ is a form of ὄμνυμι.  Other forms of ὄμνυμι occur in Jesus’ revision of oath taking (Matthew 5:33-37 NET):

“Again, you have heard that it was said to an older generation, ‘Do not break an oath, but fulfill your vows (ὅρκους, a form of ὅρκος) to the Lord.’  But I say to you, do not take oaths (ὀμόσαι, another form of ὄμνυμι) at all—not by heaven, because it is the throne of God, not by earth because it is his footstool, and not by Jerusalem, because it is the city of the great King.  Do not take an oath (ὀμόσῃς, another form of ὄμνυμι) by your head because you are not able to make one hair white or black.  Let your word be ‘Yes, yes’ or ‘No, no.’  More than this is from the evil one.

But even Jesus’ revision of oath taking and presumably its relationship to the fear of יְהֹוָ֧ה (Yehovah)—a heart to hear and do whatsoever the Lord our God shall speak—doesn’t justify incorporating God’s anger stirred up against going after other gods into the definition of the fear of the Lord, despite my religious mind’s struggle to revise the text: Thou shalt fear the Lord thy Godlest the Lord thy God be very angry with thee, and destroy thee from off the face of the earth.[7]

Masoretic Text

Septuagint
Deuteronomy 6:24 (Tanakh) Deuteronomy 6:24 (NET) Deuteronomy 6:24 (NETS)

Deuteronomy 6:24 (Elpenor English)

And HaShem commanded us to do all these statutes, to fear HaShem our G-d, for our good always, that He might preserve us alive, as it is at this day. The Lord commanded us to obey all these statutes and to revere him so that it may always go well for us and he may preserve us, as he has to this day. And the Lord commanded us to perform all these statutes, to fear the Lord our God, so that it may be well for us all our days so that we may live, as it is today. And the Lord charged us to observe all these ordinances; to fear the Lord our God, that it may be well with us for ever, that we may live, as even today.

Here, too, fear was לְיִרְאָ֖ה (yare’) in Hebrew, and φοβεῖσθαι (a form of φοβέω) in Greek in the Septuagint.  It was associated again with לַֽעֲשׂוֹת֙ (`asah), to do all these statutes (Tanakh), and ποιεῖν (a form of ποιέω) in Greek, to observe all these ordinances (English Elpenor).  This fear of יְהֹוָ֗ה (Yehovah)—a heart to hear and do whatsoever the Lord our God shall speak—is for our good always (Tanakh).

Masoretic Text

Septuagint
Deuteronomy 7:17-19 (Tanakh) Deuteronomy 7:17-19 (NET) Deuteronomy 7:17-19 (NETS)

Deuteronomy 7:17-19 (Elpenor English)

If thou shalt say in thy heart: ‘These nations are more than I; how can I dispossess them?’ If you think, “These nations are more numerous than I—how can I dispossess them?” But if you say in your mind, “This nation is more numerous than I; how will I be able to destroy them utterly?” But if thou shouldest say in thine heart, This nation [is] greater than I, how shall I be able to destroy them utterly?
thou shalt not be afraid of them; thou shalt well remember what HaShem thy G-d did unto Pharaoh, and unto all Egypt: you must not fear them.  You must carefully recall what the Lord your God did to Pharaoh and all Egypt, you shall not be afraid of them.  With remembrance you shall remember what the Lord your God did to Pharao and to all the Egyptians, thou shalt not fear them; thou shalt surely remember all that the Lord thy God did to Pharao and to all the Egyptians:
the great trials which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the outstretched arm, whereby HaShem thy G-d brought thee out; so shall HaShem thy G-d do unto all the peoples of whom thou art afraid. the great judgments you saw, the signs and wonders, the strength and power by which he brought you out—thus the Lord your God will do to all the people you fear. the great trials that your eyes saw, the signs and those great wonders, the strong hand and the high arm as the Lord your God brought you out.  The Lord our God will do thus to all the nations of whose faces you are afraid. the great temptations which thine eyes have seen, those signs and great wonders, the strong hand, and the high arm; how the Lord thy God brought thee forth: so the Lord your God will do to all the nations, whom thou fearest in their presence.

The Hebrew word translated art afraid (Tanakh) and fear (NET) in verse 19 was ירא (yare’).  It was translated φοβῇ (a form of φοβέω), you are afraid (NETS) and thou fearest (English Elpenor), in the Septuagint.  I’m reasonably convinced that this is a more natural use of the word fear (though even here it may be respect).  I’m much less sure of the usage in verse 18.

Did Moses caution Israel, thou shalt not be afraid of them (Tanakh), because he assumed that they were afraid (yare’, תִירָ֖א) to engage an enemy that was more numerous (NET), רַבִּ֛ים (rab)?  Or did he command Israel, thou shalt not fear them (English Elpenor), φοβηθήσῃ (a form of φοβέω)—that is, not have a heart to hear and do whatsoever the enemy shall speak—because the people of Israel might think this enemy nation [was] greater than Israel (English Elpenor), πολὺ (a form of πολύς)?

It’s important here to consider the command the people of Israel were to have a heart to hear and do:

Masoretic Text

Septuagint
Deuteronomy 7:16 (Tanakh) Deuteronomy 7:16 (NET) Deuteronomy 7:16 (NETS)

Deuteronomy 7:16 (Elpenor English)

And thou shalt eat all the spoils of the nations which the Lord thy God gives thee; thine eye shall not spare them, and thou shalt not serve their gods; for this is an offence to thee. You must destroy all the people whom the Lord your God is about to deliver over to you; you must not pity them or worship their gods, for that will be a snare to you. And you shall eat all the spoils of the nations that the Lord your God is giving to you; your eye shall not be sparing to them, and you shall not serve their gods, for this is a stumbling block to you. And thou shalt eat all the spoils of the nations which the Lord thy God gives thee; thine eye shall not spare them, and thou shalt not serve their gods; for this is an offence to thee.

Holy genocide with extreme prejudice sounds strange to anyone being rooted and grounded in love (Ephesians 3:14-21), but Yehovah/Jesus had not yet made peace through the blood of his cross.  He had not yet revised the law (Matthew 5:38-45 NET):

“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’  But I say to you, do not resist the evildoer.  But whoever strikes you on the right cheek, turn the other to him as well [Table].  And if someone wants to sue you and take your tunic, let him have your coat also.  And if anyone forces you to go one mile, go with him two.  Give to the one who asks you, and do not reject the one who wants to borrow from you [Table].

“You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’  But I say to you, love your enemy and pray for those who persecute you [Table], so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous [Table].

As Paul wrote to Timothy, we have set our hope on the living God, who is the Savior of all people, especially of believers.[8]  I‘ll continue this in another essay.

A note (44) in the NET claimed that Jesus quoted Leviticus 19:12.  Frankly, I don’t see it.  A table comparing Jesus’ supposed quotation with the Septuagint follows.

Matthew 5:33b (NET Parallel Greek)

Leviticus 19:12 (Septuagint BLB)

Leviticus 19:12 (Septuagint Elpenor)

οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου καὶ οὐκ ὀμεῗσθε τῷ ὀνόματί μου ἐπ᾽ ἀδίκῳ καὶ οὐ βεβηλώσετε τὸ ὄνομα τοῦ θεοῦ ὑμῶν ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν καὶ οὐκ ὀμεῖσθε τῷ ὀνόματί μου ἐπ᾿ ἀδίκῳ καὶ οὐ βεβηλώσετε τὸ ὄνομα τὸ ἅγιον τοῦ Θεοῦ ὑμῶν· ἐγώ εἰμι Κύριος ὁ Θεὸς ὑμῶν

Matthew 5:33b (NET)

Leviticus 19:12 (NETS)

Leviticus 19:12 (English Elpenor)

Do not break an oath, but fulfill your vows to the Lord. And you shall not swear by my name in an unjust matter, and you shall not profane the name of your God; it is J wha am the Lord your God. And ye shall not swear unjustly by my name, and ye shall not profane the holy name of your God: I am the Lord your God.

A table comparing the occurrences of forms of שָׁמַע (shama`) above, translated with forms of ἀκούω in the Septuagint, follow.

Reference Chabad.org Tanakh NET BLB Elpenor
Deuteronomy 5:27 (5:24) וְשָׁמַ֥עְנוּ and we will hear it then we will pay attention καὶ ἀκουσόμεθα καὶ ἀκουσόμεθα
Deuteronomy 6:3 וְשָֽׁמַעְתָּ֤ Hear therefore Pay attention καὶ ἄκουσον καὶ ἄκουσον

A table comparing the occurrences of forms of עָשָׂה (`asah) above, translated with forms of ποιέω in the Septuagint, follow.

Reference Chabad.org Tanakh NET BLB Elpenor
Deuteronomy 5:27 (5:24) וְעָשִֽׂינוּ and do it and do it καὶ ποιήσομεν καὶ ποιήσομεν
Deuteronomy 6:1 לַֽעֲשׂ֣וֹת that ye might do them so that you may carry them out ποιεῗν οὕτως ποιεῖν οὕτως
Deuteronomy 6:3 לַֽעֲשׂ֔וֹת to do it to do this ποιεῗν ποιεῖν
Deuteronomy 6:24 לַֽעֲשׂוֹת֙ to do to obey ποιεῗν ποιεῖν

Tables comparing Deuteronomy 5:27 (5:24); 5:28 (5:25); 5:29 (5:26); 6:1; 6:2; 6:3; Psalm 19:9; Deuteronomy 6:14; 6:15; 6:24; 7:17; 7:18; 7:19; 7:16 and Leviticus 19:12 in the Tanakh, KJV and NET, and tables comparing Deuteronomy 5:27; 5:28; 5:29; 6:1; 6:2; 6:3; Psalm 19:9 (18:10); Deuteronomy 6:14; 6:15; 6:24; 7:17; 7:18; 7:19; 7:16 and Leviticus 19:12 in the Septuagint (BLB and Elpenor) follow.  Tables comparing Colossians 1:20 and 1 Timothy 4:10 in the NET and KJV follows those.

Deuteronomy 5:24 (Tanakh)

Deuteronomy 5:27 (KJV)

Deuteronomy 5:27 (NET)

Go thou near, and hear all that HaShem our G-d may say; and thou shalt speak unto us all that HaShem our G-d may speak unto thee; and we will hear it and do it.’ Go thou near, and hear all that the LORD our God shall say: and speak thou unto us all that the LORD our God shall speak unto thee; and we will hear it, and do it. You go near so that you can hear everything the Lord our God is saying and then you can tell us whatever he says to you; then we will pay attention and do it.”

Deuteronomy 5:27 (Septuagint BLB)

Deuteronomy 5:27 (Septuagint Elpenor)

πρόσελθε σὺ καὶ ἄκουσον ὅσα ἐὰν εἴπῃ κύριος ὁ θεὸς ἡμῶν καὶ σὺ λαλήσεις πρὸς ἡμᾶς πάντα ὅσα ἂν λαλήσῃ κύριος ὁ θεὸς ἡμῶν πρὸς σέ καὶ ἀκουσόμεθα καὶ ποιήσομεν πρόσελθε σὺ καὶ ἄκουσον πάντα, ὅσα ἂν εἴπῃ Κύριος ὁ Θεὸς ἡμῶν, καὶ σὺ λαλήσεις πρὸς ἡμᾶς πάντα, ὅσα ἂν λαλήσῃ Κύριος ὁ Θεὸς ἡμῶν πρὸς σέ, καὶ ἀκουσόμεθα καὶ ποιήσομεν

Deuteronomy 5:27 (NETS)

Deuteronomy 5:27 (English Elpenor)

Go you near, and hear whatever the Lord our God may say. And you shall speak to us all things, whatever the Lord our God may speak to you, and we will hear it and do it.” Do thou draw near, and hear all that the Lord our God shall say, and thou shalt speak to us all things whatsoever the Lord our God shall speak to thee, and we will hear, and do.

Deuteronomy 5:25 (Tanakh)

Deuteronomy 5:28 (KJV)

Deuteronomy 5:28 (NET)

And HaShem heard the voice of your words, when ye spoke unto me; and HaShem said unto me: ‘I have heard the voice of the words of this people, which they have spoken unto thee; they have well said all that they have spoken. And the LORD heard the voice of your words, when ye spake unto me; and the LORD said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken. When the Lord heard you speaking to me, he said to me, “I have heard what these people have said to you—they have spoken well.

Deuteronomy 5:28 (Septuagint BLB)

Deuteronomy 5:28 (Septuagint Elpenor)

καὶ ἤκουσεν κύριος τὴν φωνὴν τῶν λόγων ὑμῶν λαλούντων πρός με καὶ εἶπεν κύριος πρός με ἤκουσα τὴν φωνὴν τῶν λόγων τοῦ λαοῦ τούτου ὅσα ἐλάλησαν πρὸς σέ ὀρθῶς πάντα ὅσα ἐλάλησαν καὶ ἤκουσε Κύριος τὴν φωνὴν τῶν λόγων ὑμῶν λαλούντων πρός με, καὶ εἶπε Κύριος πρός με· ἤκουσα τὴν φωνὴν τῶν λόγων τοῦ λαοῦ τούτου, ὅσα ἐλάλησαν πρός σε· ὀρθῶς πάντα, ὅσα ἐλάλησαν

Deuteronomy 5:28 (NETS)

Deuteronomy 5:28 (English Elpenor)

And the Lord heard the sound of your words when you were speaking to me: “I have heard the sound of the words of this people, what they have spoken to you; all that they have spoken they have spoken correctly. And the Lord heard the voice of your words as ye spoke to me; and the Lord said to me, I have heard the voice of the words of this people, even all things that they have said to thee.  [They have] well [said] all that they have spoken.

Deuteronomy 5:26 (Tanakh)

Deuteronomy 5:29 (KJV)

Deuteronomy 5:29 (NET)

Oh that they had such a heart as this alway, to fear Me, and keep all My commandments, that it might be well with them, and with their children for ever! O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever! If only it would really be their desire to fear me and obey all my commandments in the future, so that it may go well with them and their descendants forever.

Deuteronomy 5:29 (Septuagint BLB)

Deuteronomy 5:29 (Septuagint Elpenor)

τίς δώσει οὕτως εἶναι τὴν καρδίαν αὐτῶν ἐν αὐτοῗς ὥστε φοβεῗσθαί με καὶ φυλάσσεσθαι τὰς ἐντολάς μου πάσας τὰς ἡμέρας ἵνα εὖ ᾖ αὐτοῗς καὶ τοῗς υἱοῗς αὐτῶν δι᾽ αἰῶνος τίς δώσει εἶναι οὕτω τὴν καρδίαν αὐτῶν ἐν αὐτοῖς, ὥστε φοβεῖσθαί με καὶ φυλάσσεσθαι τὰς ἐντολάς μου πάσας τὰς ἡμέρας, ἵνα εὖ ᾖ αὐτοῖς καὶ τοῖς υἱοῖς αὐτῶν δι᾿ αἰῶνος

Deuteronomy 5:29 (NETS)

Deuteronomy 5:29 (English Elpenor)

Who shall grant that their heart be in them in such a way that they fear me and keep my commandments in all their days so that it might go well with them and their sons forever! O that there were such a heart in them, that they should fear me and keep my commands always, that it might be well with them and with their sons for ever.

Deuteronomy 6:1 (Tanakh)

Deuteronomy 6:1 (KJV)

Deuteronomy 6:1 (NET)

Now this is the commandment, the statutes, and the ordinances, which HaShem your G-d commanded to teach you, that ye might do them in the land whither ye go over to possess it– Now these are the commandments, the statutes, and the judgments, which the LORD your God commanded to teach you, that ye might do them in the land whither ye go to possess it: Now these are the commandments, statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed

Deuteronomy 6:1 (Septuagint BLB)

Deuteronomy 6:1 (Septuagint Elpenor)

καὶ αὗται αἱ ἐντολαὶ καὶ τὰ δικαιώματα καὶ τὰ κρίματα ὅσα ἐνετείλατο κύριος ὁ θεὸς ἡμῶν διδάξαι ὑμᾶς ποιεῗν οὕτως ἐν τῇ γῇ εἰς ἣν ὑμεῗς εἰσπορεύεσθε ἐκεῗ κληρονομῆσαι αὐτήν ΚΑΙ αὗται αἱ ἐντολαὶ καὶ τὰ δικαιώματα καὶ τὰ κρίματα, ὅσα ἐνετείλατο Κύριος ὁ Θεὸς ἡμῶν διδάξαι ὑμᾶς ποιεῖν οὕτως ἐν τῇ γῇ, εἰς ἣν ὑμεῖς εἰσπορεύεσθε ἐκεῖ κληρονομῆσαι αὐτήν

Deuteronomy 6:1 (NETS)

Deuteronomy 6:1 (English Elpenor)

And these are the commandments and the statutes and the ordinances that the Lord your God commanded to teach you to do so in the land which you are entering there to inherit And these [are] the commands, and the ordinances, and the judgments, as many as the Lord our God gave commandment to teach you to do so in the land on which ye enter to inherit it.

Deuteronomy 6:2 (Tanakh)

Deuteronomy 6:2 (KJV)

Deuteronomy 6:2 (NET)

that thou mightest fear HaShem thy G-d, to keep all His statutes and His commandments, which I command thee, thou, and thy son, and thy son’s son, all the days of thy life; and that thy days may be prolonged. That thou mightest fear the LORD thy God, to keep all his statutes and his commandments, which I command thee, thou, and thy son, and thy son’s son, all the days of thy life; and that thy days may be prolonged. and that you may so revere the Lord your God that you will keep all his statutes and commandments that I am giving you—you, your children, and your grandchildren—all your lives, to prolong your days.

Deuteronomy 6:2 (Septuagint BLB)

Deuteronomy 6:2 (Septuagint Elpenor)

ἵνα φοβῆσθε κύριον τὸν θεὸν ὑμῶν φυλάσσεσθαι πάντα τὰ δικαιώματα αὐτοῦ καὶ τὰς ἐντολὰς αὐτοῦ ὅσας ἐγὼ ἐντέλλομαί σοι σήμερον σὺ καὶ οἱ υἱοί σου καὶ οἱ υἱοὶ τῶν υἱῶν σου πάσας τὰς ἡμέρας τῆς ζωῆς σου ἵνα μακροημερεύσητε ἵνα φοβῆσθε Κύριον τὸν Θεὸν ὑμῶν, φυλάσσεσθαι πάντα τὰ δικαιώματα αὐτοῦ καὶ τὰς ἐντολὰς αὐτοῦ, ὅσας ἐγὼ ἐντέλλομαί σοι σήμερον, σὺ καὶ οἱ υἱοί σου καὶ οἱ υἱοὶ τῶν υἱῶν σου πάσας τὰς ἡμέρας τῆς ζωῆς σου, ἵνα μακροημερεύσητε

Deuteronomy 6:2 (NETS)

Deuteronomy 6:2 (English Elpenor)

so that you may fear the Lord your God, to keep all his statutes and his commandments that I command you today, you and your sons and your sons’ sons, all the days of your life so that you may be long-lived. That ye may fear the Lord your God, keep ye all his ordinances, and his commandments, which I command thee to-day, thou, and thy sons, and thy sons’ sons, all the days of thy life, that ye may live many days.

Deuteronomy 6:3 (Tanakh)

Deuteronomy 6:3 (KJV)

Deuteronomy 6:3 (NET)

Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as HaShem, the G-d of thy fathers, hath promised unto thee–a land flowing with milk and honey. Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as the LORD God of thy fathers hath promised thee, in the land that floweth with milk and honey. Pay attention, Israel, and be careful to do this so that it may go well with you and that you may increase greatly in number—as the Lord, the God of your ancestors, said to you, you will have a land flowing with milk and honey.

Deuteronomy 6:3 (Septuagint BLB)

Deuteronomy 6:3 (Septuagint Elpenor)

καὶ ἄκουσον Ισραηλ καὶ φύλαξαι ποιεῗν ὅπως εὖ σοι ᾖ καὶ ἵνα πληθυνθῆτε σφόδρα καθάπερ ἐλάλησεν κύριος ὁ θεὸς τῶν πατέρων σου δοῦναί σοι γῆν ῥέουσαν γάλα καὶ μέλι καὶ ἄκουσον, ᾿Ισραήλ, καὶ φύλαξον ποιεῖν, ὅπως εὖ σοι ᾖ καὶ ἵνα πληθυνθῆτε σφόδρα, καθάπερ ἐλάλησε Κύριος ὁ Θεὸς τῶν πατέρων σου δοῦναί σοι γῆν ῥέουσαν γάλα καὶ μέλι. καὶ ταῦτα τὰ δικαιώματα καὶ τὰ κρίματα, ὅσα ἐνετείλατο Κύριος τοῖς υἱοῖς ᾿Ισραὴλ ἐν τῇ ἐρήμῳ, ἐξελθόντων αὐτῶν ἐκ γῆς Αἰγύπτου.

Deuteronomy 6:3 (NETS)

Deuteronomy 6:3 (English Elpenor)

Now hear, O Israel, and be watchful to perform so that it may be well with you and that you may multiply greatly, just as the Lord, the God of your fathers, has spoken, to give you a land flowing with milk and honey. Hear, therefore, O Israel, and observe to do them, that it may be well with thee, and that ye may be greatly multiplied, as the Lord God of thy fathers said that he would give thee a land flowing with milk and honey: and these [are] the ordinances, and the judgments, which the Lord commanded the children of Israel in the wilderness, when they had gone forth from the land of Egypt.

Psalm 19:9 (Tanakh)

Psalm 19:9 (KJV)

Psalm 19:9 (NET)

The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether. The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether. The commands to fear the Lord are right and endure forever.  The judgments given by the Lord are trustworthy and absolutely just.

Psalm 19:9 (Septuagint BLB)

Psalm 18:10 (Septuagint Elpenor)

ὁ φόβος κυρίου ἁγνός διαμένων εἰς αἰῶνα αἰῶνος τὰ κρίματα κυρίου ἀληθινά δεδικαιωμένα ἐπὶ τὸ αὐτό ὁ φόβος Κυρίου ἁγνός, διαμένων εἰς αἰῶνα αἰῶνος· τὰ κρίματα Κυρίου ἀληθινά, δεδικαιωμένα ἐπὶ τὸ αὐτό

Psalm 18:10 (NETS)

Psalm 18:10 (English Elpenor)

The fear of the Lord is pure, enduring forever and ever; the judgments of the Lord are valid, justified altogether, The fear of the Lord is pure, enduring for ever and ever: the judgments of the Lord are true, [and] justified altogether.

Deuteronomy 6:14 (Tanakh)

Deuteronomy 6:14 (KJV)

Deuteronomy 6:14 (NET)

Ye shall not go after other gods, of the gods of the peoples that are round about you; Ye shall not go after other gods, of the gods of the people which are round about you; You must not go after other gods, those of the surrounding peoples,

Deuteronomy 6:14 (Septuagint BLB)

Deuteronomy 6:14 (Septuagint Elpenor)

οὐ πορεύσεσθε ὀπίσω θεῶν ἑτέρων ἀπὸ τῶν θεῶν τῶν ἐθνῶν τῶν περικύκλῳ ὑμῶν οὐ πορεύεσθε ὀπίσω θεῶν ἑτέρων ἀπὸ τῶν θεῶν τῶν ἐθνῶν τῶν περικύκλῳ ὑμῶν,

Deuteronomy 6:14 (NETS)

Deuteronomy 6:14 (English Elpenor)

Do not go after other gods from the gods of the nations around you, Go ye not after other gods of the gods of the nations round about you;

Deuteronomy 6:15 (Tanakh)

Deuteronomy 6:15 (KJV)

Deuteronomy 6:15 (NET)

for a jealous G-d, even HaShem thy G-d, is in the midst of thee; lest the anger of HaShem thy G-d be kindled against thee, and He destroy thee from off the face of the earth. (For the LORD thy God is a jealous God among you) lest the anger of the LORD thy God be kindled against thee, and destroy thee from off the face of the earth. for the Lord your God, who is present among you, is a jealous God—his anger will erupt against you and remove you from the land.

Deuteronomy 6:15 (Septuagint BLB)

Deuteronomy 6:15 (Septuagint Elpenor)

ὅτι θεὸς ζηλωτὴς κύριος ὁ θεός σου ἐν σοί μὴ ὀργισθεὶς θυμωθῇ κύριος ὁ θεός σου ἐν σοὶ καὶ ἐξολεθρεύσῃ σε ἀπὸ προσώπου τῆς γῆς ὅτι Θεὸς ζηλωτὴς Κύριος ὁ Θεός σου ἐν σοί, μὴ ὀργισθεὶς θυμῷ Κύριος ὁ Θεός σού σοι ἐξολοθρεύσῃ σε ἀπὸ προσώπου τῆς γῆς

Deuteronomy 6:15 (NETS)

Deuteronomy 6:15 (English Elpenor)

because the Lord your God, who is present with you, is a jealous god.  Lest the Lord your God, being angered with wrath against you, destroy you utterly from the face of the earth. for the Lord thy God in the midst of thee [is] a jealous God, lest the Lord thy God be very angry with thee, and destroy thee from off the face of the earth.

Deuteronomy 6:24 (Tanakh)

Deuteronomy 6:24 (KJV)

Deuteronomy 6:24 (NET)

And HaShem commanded us to do all these statutes, to fear HaShem our G-d, for our good always, that He might preserve us alive, as it is at this day. And the LORD commanded us to do all these statutes, to fear the LORD our God, for our good always, that he might preserve us alive, as it is at this day. The Lord commanded us to obey all these statutes and to revere him so that it may always go well for us and he may preserve us, as he has to this day.

Deuteronomy 6:24 (Septuagint BLB)

Deuteronomy 6:24 (Septuagint Elpenor)

καὶ ἐνετείλατο ἡμῗν κύριος ποιεῗν πάντα τὰ δικαιώματα ταῦτα φοβεῗσθαι κύριον τὸν θεὸν ἡμῶν ἵνα εὖ ᾖ ἡμῗν πάσας τὰς ἡμέρας ἵνα ζῶμεν ὥσπερ καὶ σήμερον καὶ ἐνετείλατο ἡμῖν Κύριος ποιεῖν πάντα τὰ δικαιώματα ταῦτα φοβεῖσθαι Κύριον τὸν Θεὸν ἡμῶν, ἵνα εὖ ᾖ ἡμῖν πάσας τὰς ἡμέρας, ἵνα ζῶμεν ὥσπερ καὶ σήμερον

Deuteronomy 6:24 (NETS)

Deuteronomy 6:24 (English Elpenor)

And the Lord commanded us to perform all these statutes, to fear the Lord our God, so that it may be well for us all our days so that we may live, as it is today. And the Lord charged us to observe all these ordinances; to fear the Lord our God, that it may be well with us for ever, that we may live, as even today.

Deuteronomy 7:17 (Tanakh)

Deuteronomy 7:17 (KJV)

Deuteronomy 7:17 (NET)

If thou shalt say in thy heart: ‘These nations are more than I; how can I dispossess them?’ If thou shalt say in thine heart, These nations are more than I; how can I dispossess them? If you think, “These nations are more numerous than I—how can I dispossess them?”

Deuteronomy 7:17 (Septuagint BLB)

Deuteronomy 7:17 (Septuagint Elpenor)

ἐὰν δὲ λέγῃς ἐν τῇ διανοίᾳ σου ὅτι πολὺ τὸ ἔθνος τοῦτο ἢ ἐγώ πῶς δυνήσομαι ἐξολεθρεῦσαι αὐτούς ἐὰν δὲ λέγῃς ἐν τῇ διανοίᾳ σου, ὅτι πολὺ τὸ ἔθνος τοῦτο ἢ ἐγώ, πῶς δυνήσομαι ἐξολοθρεῦσαι αὐτούς

Deuteronomy 7:17 (NETS)

Deuteronomy 7:17 (English Elpenor)

But if you say in your mind, “This nation is more numerous than I; how will I be able to destroy them utterly?” But if thou shouldest say in thine heart, This nation [is] greater than I, how shall I be able to destroy them utterly?

Deuteronomy 7:18 (Tanakh)

Deuteronomy 7:18 (KJV)

Deuteronomy 7:18 (NET)

thou shalt not be afraid of them; thou shalt well remember what HaShem thy G-d did unto Pharaoh, and unto all Egypt: Thou shalt not be afraid of them: but shalt well remember what the LORD thy God did unto Pharaoh, and unto all Egypt; you must not fear them.  You must carefully recall what the Lord your God did to Pharaoh and all Egypt,

Deuteronomy 7:18 (Septuagint BLB)

Deuteronomy 7:18 (Septuagint Elpenor)

οὐ φοβηθήσῃ αὐτούς μνείᾳ μνησθήσῃ ὅσα ἐποίησεν κύριος ὁ θεός σου τῷ Φαραω καὶ πᾶσι τοῗς Αἰγυπτίοις οὐ φοβηθήσῃ αὐτούς· μνείᾳ μνησθήσῃ ὅσα ἐποίησε Κύριος ὁ Θεός σου τῷ Φαραὼ καὶ πᾶσι τοῖς Αἰγυπτίοις

Deuteronomy 7:18 (NETS)

Deuteronomy 7:18 (English Elpenor)

you shall not be afraid of them.  With remembrance you shall remember what the Lord your God did to Pharao and to all the Egyptians, thou shalt not fear them; thou shalt surely remember all that the Lord thy God did to Pharao and to all the Egyptians:

Deuteronomy 7:19 (Tanakh)

Deuteronomy 7:19 (KJV)

Deuteronomy 7:19 (NET)

the great trials which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the outstretched arm, whereby HaShem thy G-d brought thee out; so shall HaShem thy G-d do unto all the peoples of whom thou art afraid. The great temptations which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the stretched out arm, whereby the LORD thy God brought thee out: so shall the LORD thy God do unto all the people of whom thou art afraid. the great judgments you saw, the signs and wonders, the strength and power by which he brought you out—thus the Lord your God will do to all the people you fear.

Deuteronomy 7:19 (Septuagint BLB)

Deuteronomy 7:19 (Septuagint Elpenor)

τοὺς πειρασμοὺς τοὺς μεγάλους οὓς εἴδοσαν οἱ ὀφθαλμοί σου τὰ σημεῗα καὶ τὰ τέρατα τὰ μεγάλα ἐκεῗνα τὴν χεῗρα τὴν κραταιὰν καὶ τὸν βραχίονα τὸν ὑψηλόν ὡς ἐξήγαγέν σε κύριος ὁ θεός σου οὕτως ποιήσει κύριος ὁ θεὸς ἡμῶν πᾶσιν τοῗς ἔθνεσιν οὓς σὺ φοβῇ ἀπὸ προσώπου αὐτῶν τοὺς πειρασμοὺς τοὺς μεγάλους, οὓς εἴδοσαν οἱ ὀφθαλμοί σου, τὰ σημεῖα καὶ τὰ τέρατα τὰ μεγάλα ἐκεῖνα, τὴν χεῖρα τὴν κραταιὰν καὶ τὸν βραχίονα τὸν ὑψηλόν, ὡς ἐξήγαγέ σε Κύριος ὁ Θεός σου, οὕτω ποιήσει Κύριος ὁ Θεὸς ὑμῶν πᾶσι τοῖς ἔθνεσιν, οὓς σὺ φοβῇ ἀπὸ προσώπου αὐτῶν

Deuteronomy 7:19 (NETS)

Deuteronomy 7:19 (English Elpenor)

the great trials that your eyes saw, the signs and those great wonders, the strong hand and the high arm as the Lord your God brought you out.  The Lord our God will do thus to all the nations of whose faces you are afraid. the great temptations which thine eyes have seen, those signs and great wonders, the strong hand, and the high arm; how the Lord thy God brought thee forth: so the Lord your God will do to all the nations, whom thou fearest in their presence.

Deuteronomy 7:16 (Tanakh)

Deuteronomy 7:16 (KJV)

Deuteronomy 7:16 (NET)

And thou shalt eat all the spoils of the nations which the Lord thy God gives thee; thine eye shall not spare them, and thou shalt not serve their gods; for this is an offence to thee. And thou shalt consume all the people which the LORD thy God shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods; for that will be a snare unto thee. You must destroy all the people whom the Lord your God is about to deliver over to you; you must not pity them or worship their gods, for that will be a snare to you.

Deuteronomy 7:16 (Septuagint BLB)

Deuteronomy 7:16 (Septuagint Elpenor)

καὶ φάγῃ πάντα τὰ σκῦλα τῶν ἐθνῶν ἃ κύριος ὁ θεός σου δίδωσίν σοι οὐ φείσεται ὁ ὀφθαλμός σου ἐπ᾽ αὐτοῗς καὶ οὐ λατρεύσεις τοῗς θεοῗς αὐτῶν ὅτι σκῶλον τοῦτό ἐστίν σοι καὶ φαγῇ πάντα τὰ σκῦλα τῶν ἐθνῶν, ἃ Κύριος ὁ Θεός σου δίδωσί σοι· οὐ φείσεται ὁ ὀφθαλμός σου ἐπ᾿ αὐτοῖς, καὶ οὐ μὴ λατρεύσῃς[9] τοῖς θεοῖς αὐτῶν, ὅτι σκῶλον τοῦτό ἐστί σοι

Deuteronomy 7:16 (NETS)

Deuteronomy 7:16 (English Elpenor)

And you shall eat all the spoils of the nations that the Lord your God is giving to you; your eye shall not be sparing to them, and you shall not serve their gods, for this is a stumbling block to you. And thou shalt eat all the spoils of the nations which the Lord thy God gives thee; thine eye shall not spare them, and thou shalt not serve their gods; for this is an offence to thee.

Leviticus 19:12 (Tanakh)

Leviticus 19:12 (KJV)

Leviticus 19:12 (NET)

And ye shall not swear by My name falsely, so that thou profane the name of thy G-d: I am HaShem. And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD. You must not swear falsely in my name, so that you do not profane the name of your God.  I am the Lord.

Leviticus 19:12 (Septuagint BLB)

Leviticus 19:12 (Septuagint Elpenor)

καὶ οὐκ ὀμεῗσθε τῷ ὀνόματί μου ἐπ᾽ ἀδίκῳ καὶ οὐ βεβηλώσετε τὸ ὄνομα τοῦ θεοῦ ὑμῶν ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν καὶ οὐκ ὀμεῖσθε τῷ ὀνόματί μου ἐπ᾿ ἀδίκῳ καὶ οὐ βεβηλώσετε τὸ ὄνομα τὸ ἅγιον τοῦ Θεοῦ ὑμῶν· ἐγώ εἰμι Κύριος ὁ Θεὸς ὑμῶν

Leviticus 19:12 (NETS)

Leviticus 19:12 (English Elpenor)

And you shall not swear by my name in an unjust matter, and you shall not profane the name of your God; it is J wha am the Lord your God. And ye shall not swear unjustly by my name, and ye shall not profane the holy name of your God: I am the Lord your God.

Colossians 1:20 (NET)

Colossians 1:20 (KJV)

and through him to reconcile all things to himself by making peace through the blood of his cross—through him, whether things on earth or things in heaven. And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ δι᾿ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, [δι᾿ αὐτοῦ] εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς και δι αυτου αποκαταλλαξαι τα παντα εις αυτον ειρηνοποιησας δια του αιματος του σταυρου αυτου δι αυτου ειτε τα επι της γης ειτε τα εν τοις ουρανοις και δι αυτου αποκαταλλαξαι τα παντα εις αυτον ειρηνοποιησας δια του αιματος του σταυρου αυτου δι αυτου ειτε τα επι της γης ειτε τα επι τοις ουρανοις

1 Timothy 4:10 (NET)

1 Timothy 4:10 (KJV)

In fact this is why we work hard and struggle, because we have set our hope on the living God, who is the Savior of all people, especially of believers. For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

εἰς τοῦτο γὰρ κοπιῶμεν καὶ ἀγωνιζόμεθα, ὅτι ἠλπίκαμεν ἐπὶ θεῷ ζῶντι, ὅς ἐστιν σωτὴρ πάντων ἀνθρώπων μάλιστα πιστῶν εις τουτο γαρ και κοπιωμεν και ονειδιζομεθα οτι ηλπικαμεν επι θεω ζωντι ος εστιν σωτηρ παντων ανθρωπων μαλιστα πιστων εις τουτο γαρ και κοπιωμεν και ονειδιζομεθα οτι ηλπικαμεν επι θεω ζωντι ος εστιν σωτηρ παντων ανθρωπων μαλιστα πιστων

[1] The Hebrew word was יִרְאַ֚ת (yir’ah) rather than יָרֵא (yare’) but I think their relationship is that of a noun to its verb.  It was translated with the Greek noun φόβος in the Septuagint.

[2] Psalm 18:10a (19:9a) English Elpenor

[3] Romans 1:25 (NET)

[4] Romans 1:9a (NET)

[5] Jesus was apparently willing to call fear (φοβηθήσῃ, a form of φοβέω) worship (προσκυνήσεις, a form of προσκυνέω) here.

[6] Romans 7:6 (NET)

[7] Deuteronomy 6:13a, 15b (English Elpenor)

[8] 1 Timothy 4:10b (NET)

[9] The double negative οὐ μὴ with a verb λατρεύσῃς in the subjunctive mood is a Subjunctive of Emphatic Negation. The people of Israel ultimately proved this statement—and thou shalt not serve their gods—false in the flesh. It reminds me however that it only becomes true of those led by Spirit.

Psalm 22, Part 6

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

Masoretic Text

Septuagint
Psalm 22:14a (Tanakh) Psalm 22:14a (NET) Psalm 21:15a (NETS)

Psalm 21:15a (Elpenor English)

I am poured out like water, My strength drains away like water [Note 31: like water I am poured out]; Like water I was poured out, I am poured out like water,

The Hebrew word translated I am poured out was נִשְׁפַּכְתִּי֘ (shaphak).  The Greek word in the Septuagint was ἐξεχύθην (a form of ἐκχέω).  Jesus taught his disciples:

Matthew 26:27, 28 (NET)

Mark 14:23, 24 (NET)

Luke 22:20 (NET)

And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you, And after taking the[1] cup and giving thanks, he gave it to them, and they all drank from it. And in the same way he took the cup after they had eaten, saying, “This cup that is poured out (ἐκχυννόμενον) for you[2] is the new covenant in my blood.
for this is my blood, the blood of the[3] covenant,[4] that is poured out (ἐκχυννόμενον) for many for the forgiveness of sins. He said to them, “This is my blood, the blood of the[5] covenant,[6] that is poured out (ἐκχυννόμενον) for[7] many.

Here, too, the Greek word translated poured out was ἐκχυννόμενον (another form of ἐκχέω).  On the day the Holy Spirit was poured out on all who believed Jesus, Peter quoted the prophet Joel:

Acts 2:17 (NET)

Joel 2:28 (NETS)

Joel 3:1 (English Elpenor)

‘And in the last days it will be,’ God says, ‘that I will pour out (ἐκχεῶ) my Spirit on all people, and your sons and your daughters will prophesy, and your young men will see visions, and your old men will dream dreams. And it shall be after these things, I will pour out (ἐκχεῶ)[8] my spirit on all flesh, and your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions. And it shall come to pass afterward, that I will pour out (ἐκχεῶ) of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions.
Acts 2:17 (NET Parallel Greek) Joel 2:28 (Septuagint BLB) Joel 3:1 (Septuagint Elpenor)
καὶ ἔσται ἐν ταῖς ἐσχάταις ἡμέραις, λέγει θεός, ἐκχεῶ ἀπὸ τοῦ πνεύματος μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται καὶ οἱ πρεσβύτεροι ὑμῶν ἐνυπνίοις ἐνυπνιασθήσονται καὶ ἔσται μετὰ ταῦτα καὶ ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν καὶ οἱ πρεσβύτεροι ὑμῶν ἐνύπνια ἐνυπνιασθήσονται καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται ΚΑΙ ἔσται μετὰ ταῦτα καὶ ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν, καὶ οἱ πρεσβύτεροι ὑμῶν ἐνύπνια ἐνυπνιασθήσονται, καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται
Acts 2:18 (NET) Joel 2:29 (NETS) Joel 3:2 (English Elpenor)
Even on my servants, both men and women, I will pour out (ἐκχεῶ) my Spirit in those days, and they will prophesy. Even on the male and female slaves, in those days, I will pour out (ἐκχεῶ)[9] my spirit. And on my servants and on [my] handmaids in those days will I pour out (ἐκχεῶ) of my Spirit.
Acts 2:18 (NET Parallel Greek) Joel 2:29 (Septuagint BLB) Joel 3:2 (Septuagint Elpenor)
καί γε ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματος μου, καὶ προφητεύσουσιν καὶ ἐπὶ τοὺς δούλους καὶ ἐπὶ τὰς δούλας ἐν ταῗς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου καὶ ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου

Peter’s addition of γε (translated even) understood as at least, and the potential addition of μου (depending on which version of the Septuagint is closer to the original Greek and which Greek is closer to the original Hebrew), indicates to me that the pouring out of the Holy Spirit was limited in Peter’s then present to believers—limited to my (e.g., God’s) servants or slaves (δούλους, a form of δοῦλος, and δούλας, a form of δούλη).  Jesus told his disciples, “you too, when you have done everything you were commanded to do, should say, ‘We are slaves (δοῦλοι, another form of δοῦλος) undeserving of special praise; we have only done what was our duty.’”[10]

The religious mind as “a subspecies of the carnal mind” will not hear this saying.  It rejects such a concept entirely as it strives to justify itself by having its own righteousness derived from the law or Church doctrine or whatever virtue system it might imagine for itself.  The religious mind craves credit and praise for its own standards and achievements of righteousness.   I think the phrase slaves undeserving of special praise (δοῦλοι ἀχρεῖοι; KJV: unprofitable servants) was Jesus’ way of expressing the attitude of those led by the Spirit of God.  Paul described it a bit differently (Galatians 2:19-21 NET):

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

What you have done (ποιήσητε, a form of ποιέω) when you have done everything as a disciple of Christ led by his Holy Spirit is not your work (Hebrews 4:1-13) but Christ’s: the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness.[11]  The one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God.[12]

This Jesus God raised up, Peter continued on the day the Holy Spirit was poured out upon believers, and we are all witnesses of it.  So then, exalted to the right hand of God, and having received the promise of the Holy Spirit from the Father, he has poured out (ἐξέχεεν, another form of ἐκχεῶ) what you both see and hear [Table].[13]

The phrase what you both see and hear was a reference to what happened when the Holy Spirit was poured out on believers (Acts 2:4-12 NET):

All of them were filled with the Holy Spirit, and they began to speak in other languages as the Spirit enabled them.

Now there were devout Jews from every nation under heaven residing in Jerusalem [Table].  When this sound occurred, a crowd gathered and was in confusion because each one heard them speaking in his own language.  Completely baffled, they said, “Aren’t all these who are speaking Galileans? [Table]  And how is it that each one of us hears them in our own native language?  Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs—we hear them speaking in our own languages about the great deeds God has done!”  All were astounded and greatly confused, saying to one another, “What does this mean?” [Table]

Peter was also first to preach the Gospel to Gentiles (Acts 10:34b-48a NET):

I now truly understand that God does not show favoritism in dealing with people [Table], but in every nation the person who fears him and does what is right is welcomed before him.  You know the message he sent to the people of Israel, proclaiming the good news (εὐαγγελιζόμενος, a form of εὐαγγελίζω) of peace through Jesus Christ (he is Lord of all)—you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: with respect to Jesus from Nazareth,[14] that God anointed him with the Holy Spirit and with power.  He went around doing good (εὐεργετῶν, a form of εὐεργετέω) and healing all who were oppressed by the devil because God was with him.  We are[15] witnesses of all the things he did both in Judea and in Jerusalem.  They killed[16] him by hanging him on a tree, but God raised him up on[17] the third day and caused him to be seen, not by all the people, but by us, the witnesses God had already chosen, who ate and drank with him after he rose from the dead.  He commanded us to preach to the people and to warn them that he[18] is the one appointed by God as judge of the living and the dead.  About him all the prophets testify, that everyone who believes in him receives forgiveness of sins through his name.”

While Peter was still speaking these words, the Holy Spirit fell on all those who heard the message.  The circumcised believers who had accompanied[19] Peter were greatly astonished that the gift of the Holy Spirit had been poured out (ἐκκέχυται, another form of ἐκχέω) even on the Gentiles, for they heard them speaking in tongues and praising God.  Then Peter said [Table], “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, can he?”  So he gave orders to have them baptized in the name of Jesus Christ [Table].

As I’ve mentioned elsewhere I have never spoken in tongues.  I receive God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control from his Holy Spirit.  Paul wrote: And hope does not disappoint, because the love of God has been poured out (ἐκκέχυται, another form of ἐκχέω) in our hearts through the Holy Spirit who was given to us.[20]

A note (6) in the NET acknowledged the possibility that this love of God ( ἀγάπη τοῦ θεοῦ) means: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us.”  I will testify to this actuality, and add that the love that comes from God and that produces our love for God and others has been poured out within our hearts through the Holy Spirit who was given to us.  For from him and through him and to him are all things.  To him be glory forever!  Amen.[21]

Paul wrote to Titus (Titus 3:3-7 NET):

For we, too, were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.  But “when the kindness of God our Savior and his love for mankind appeared, he saved us not by works of righteousness that[22] we have done but on the basis of his mercy,[23] through the washing of the new birth and the renewing of the Holy Spirit, whom he poured out (ἐξέχεεν, another form of ἐκχέω) on us in full measure through Jesus Christ our Savior.  And so, since we have been justified by his grace, we become[24] heirs with the confident expectation of eternal life.”

After Jesus bowed his head and gave up his spirit,[25] one of the soldiers pierced his side with a spear, and blood and water flowed out immediately.[26]  I’ve heard the physical explanation of this flow of blood and water many times.  A quote from an article on compellingTruth online—“When Jesus was pierced, why did blood and water come out of His side?”—follows:

Crucifixion typically resulted in death through one of two ways. The first way was hypovolemic shock. The prolonged rapid heartbeat resulting from hypovolemic shock can cause fluid to gather in the area around the heart….

The second way death often occurred during crucifixion was due to asphyxiation….This…can also result in the buildup of fluid around the heart.

I didn’t grasp the symbolic significance of blood and water (αἷμα καὶ ὕδωρ) until I did this study of what poured out of Jesus: his blood for the forgiveness of sins and the water near to his heart, his Holy Spirit, for the righteousness of God through the faithfulness of Jesus Christ for all who believe.[27]  As He promised the Samaritan woman at the well: whoever drinks some of the water that I will give him will never be thirsty again, but the water (ὕδωρ) that I will give him will become in him a fountain of water springing up to eternal life.[28]

I am poured out like water, Jesus sang in his heart as He died on the cross.

Tables comparing Psalm 22:14; Joel 2:28 (3:1) and 2:29 (3:2) in the Tanakh, KJV and NET, and comparing Psalm 22:14 (21:15); Joel 2:28 (3:1) and 2:29 (3:2) in the Septuagint (BLB and Elpenor), and tables comparing Matthew 26:28; Mark 14:23, 24; Acts 2:18; 10:38-40; 10:42; 10:45; Titus 3:5; 3:7 and John 19:34 in the NET and KJV follow.

Psalm 22:14 (Tanakh)

Psalm 22:14 (KJV)

Psalm 22:14 (NET)

I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. My strength drains away like water; all my bones are dislocated. My heart is like wax; it melts away inside me.

Psalm 22:14 (Septuagint BLB)

Psalm 21:15 (Septuagint Elpenor)

ὡσεὶ ὕδωρ ἐξεχύθην καὶ διεσκορπίσθη πάντα τὰ ὀστᾶ μου ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος ἐν μέσῳ τῆς κοιλίας μου ὡσεὶ ὕδωρ ἐξεχύθην, καὶ διεσκορπίσθη πάντα τὰ ὀστᾶ μου, ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος ἐν μέσῳ τῆς κοιλίας μου

Psalm 21:15 (NETS)

Psalm 21:15 (English Elpenor)

Like water I was poured out, and all my bones were scattered; my heart became like wax melting within my belly; I am poured out like water, and all my bones are loosened: my heart in the midst of my belly is become like melting wax.

Joel 3:1 (Tanakh)

Joel 2:28 (KJV)

Joel 2:28 (NET)

And it shall come to pass afterward, that I will pour out My spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: “After all of this I will pour out my Spirit on all kinds of people.  Your sons and daughters will prophesy.  Your elderly will have prophetic dreams; your young men will see visions.

Joel 2:28 (Septuagint BLB)

Joel 3:1 (Septuagint Elpenor)

καὶ ἔσται μετὰ ταῦτα καὶ ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν καὶ οἱ πρεσβύτεροι ὑμῶν ἐνύπνια ἐνυπνιασθήσονται καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται ΚΑΙ ἔσται μετὰ ταῦτα καὶ ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν, καὶ οἱ πρεσβύτεροι ὑμῶν ἐνύπνια ἐνυπνιασθήσονται, καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται

Joel 2:28 (NETS)

Joel 3:1 (English Elpenor)

And it shall be after these things, I will pour out my spirit on all flesh, and your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions. And it shall come to pass afterward, that I will pour out of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions.

Joel 3:2 (Tanakh)

Joel 2:29 (KJV)

Joel 2:29 (NET)

And also upon the servants and upon the handmaids in those days will I pour out My spirit. And also upon the servants and upon the handmaids in those days will I pour out my spirit. Even on male and female servants I will pour out my Spirit in those days.

Joel 2:29 (Septuagint BLB)

Joel 3:2 (Septuagint Elpenor)

καὶ ἐπὶ τοὺς δούλους καὶ ἐπὶ τὰς δούλας ἐν ταῗς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου καὶ ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου

Joel 2:29 (NETS)

Joel 3:2 (English Elpenor)

Even on the male and female slaves, in those days, I will pour out my spirit. And on my servants and on [my] handmaids in those days will I pour out of my Spirit.

Matthew 26:28 (NET)

Matthew 26:28 (KJV)

for this is my blood, the blood of the covenant, that is poured out for many for the forgiveness of sins. For this is my blood of the new testament, which is shed for many for the remission of sins.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

τοῦτο γάρ ἐστιν τὸ αἷμα μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν τουτο γαρ εστιν το αιμα μου το της καινης διαθηκης το περι πολλων εκχυνομενον εις αφεσιν αμαρτιων τουτο γαρ εστιν το αιμα μου το της καινης διαθηκης το περι πολλων εκχυνομενον εις αφεσιν αμαρτιων

Mark 14:23, 24 (NET)

Mark 14:23, 24 (KJV)

And after taking the cup and giving thanks, he gave it to them, and they all drank from it. And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ λαβὼν ποτήριον εὐχαριστήσας ἔδωκεν αὐτοῖς, καὶ ἔπιον ἐξ αὐτοῦ πάντες και λαβων το ποτηριον ευχαριστησας εδωκεν αυτοις και επιον εξ αυτου παντες και λαβων το ποτηριον ευχαριστησας εδωκεν αυτοις και επιον εξ αυτου παντες
He said to them, “This is my blood, the blood of the covenant, that is poured out for many. And he said unto them, This is my blood of the new testament, which is shed for many.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ εἶπεν αὐτοῖς· τοῦτο ἐστιν τὸ αἷμα μου τῆς διαθήκης τὸ ἐκχυννόμενον ὑπὲρ πολλῶν και ειπεν αυτοις τουτο εστιν το αιμα μου το της καινης διαθηκης το περι πολλων εκχυνομενον και ειπεν αυτοις τουτο εστιν το αιμα μου το της καινης διαθηκης το περι πολλων εκχυνομενον

Acts 2:18 (NET)

Acts 2:18 (KJV)

Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy. And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καί γε ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματος μου, καὶ προφητεύσουσιν και γε επι τους δουλους μου και επι τας δουλας μου εν ταις ημεραις εκειναις εκχεω απο του πνευματος μου και προφητευσουσιν καιγε επι τους δουλους μου και επι τας δουλας μου εν ταις ημεραις εκειναις εκχεω απο του πνευματος μου και προφητευσουσιν

Acts 10:38-40 (NET)

Acts 10:38-40 (KJV)

with respect to Jesus from Nazareth, that God anointed him with the Holy Spirit and with power.  He went around doing good and healing all who were oppressed by the devil because God was with him. How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ἰησοῦν τὸν ἀπὸ Ναζαρέθ, ὡς ἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει, ὃς διῆλθεν εὐεργετῶν καὶ ἰώμενος πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου, ὅτι ὁ θεὸς ἦν μετ᾿ αὐτοῦ ιησουν τον απο ναζαρετ ως εχρισεν αυτον ο θεος πνευματι αγιω και δυναμει ος διηλθεν ευεργετων και ιωμενος παντας τους καταδυναστευομενους υπο του διαβολου οτι ο θεος ην μετ αυτου ιησουν τον απο ναζαρετ ως εχρισεν αυτον ο θεος πνευματι αγιω και δυναμει ος διηλθεν ευεργετων και ιωμενος παντας τους καταδυναστευομενους υπο του διαβολου οτι ο θεος ην μετ αυτου
We are witnesses of all the things he did both in Judea and in Jerusalem.  They killed him by hanging him on a tree, And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ ἡμεῖς μάρτυρες πάντων ὧν ἐποίησεν ἔν τε τῇ χώρᾳ τῶν Ἰουδαίων καὶ [ἐν] Ἰερουσαλήμ. ὃν καὶ ἀνεῖλαν κρεμάσαντες ἐπὶ ξύλου και ημεις εσμεν μαρτυρες παντων ων εποιησεν εν τε τη χωρα των ιουδαιων και εν ιερουσαλημ ον ανειλον κρεμασαντες επι ξυλου και ημεις εσμεν μαρτυρες παντων ων εποιησεν εν τε τη χωρα των ιουδαιων και εν ιερουσαλημ ον και ανειλον κρεμασαντες επι ξυλου
but God raised him up on the third day and caused him to be seen, Him God raised up the third day, and shewed him openly;

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

τοῦτον ὁ θεὸς ἤγειρεν [ἐν] τῇ τρίτῃ ἡμέρᾳ καὶ ἔδωκεν αὐτὸν ἐμφανῆ γενέσθαι τουτον ο θεος ηγειρεν τη τριτη ημερα και εδωκεν αυτον εμφανη γενεσθαι τουτον ο θεος ηγειρεν τη τριτη ημερα και εδωκεν αυτον εμφανη γενεσθαι

Acts 10:42 (NET)

Acts 10:42 (KJV)

He commanded us to preach to the people and to warn them that he is the one appointed by God as judge of the living and the dead. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ παρήγγειλεν ἡμῖν κηρύξαι τῷ λαῷ καὶ διαμαρτύρασθαι ὅτι οὗτος ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς ζώντων καὶ νεκρῶν και παρηγγειλεν ημιν κηρυξαι τω λαω και διαμαρτυρασθαι οτι αυτος εστιν ο ωρισμενος υπο του θεου κριτης ζωντων και νεκρων και παρηγγειλεν ημιν κηρυξαι τω λαω και διαμαρτυρασθαι οτι αυτος εστιν ο ωρισμενος υπο του θεου κριτης ζωντων και νεκρων

Acts 10:45 (NET)

Acts 10:45 (KJV)

The circumcised believers who had accompanied Peter were greatly astonished that the gift of the Holy Spirit had been poured out even on the Gentiles, And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ ἐξέστησαν οἱ ἐκ περιτομῆς πιστοὶ |ὅσοι| συνῆλθαν τῷ Πέτρῳ, ὅτι καὶ ἐπὶ τὰ ἔθνη ἡ δωρεὰ τοῦ |ἁγίου| πνεύματος  ἐκκέχυται και εξεστησαν οι εκ περιτομης πιστοι οσοι συνηλθον τω πετρω οτι και επι τα εθνη η δωρεα του αγιου πνευματος εκκεχυται και εξεστησαν οι εκ περιτομης πιστοι οσοι συνηλθον τω πετρω οτι και επι τα εθνη η δωρεα του αγιου πνευματος εκκεχυται

Titus 3:5 (NET)

Titus 3:5 (KJV)

he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου ουκ εξ εργων των εν δικαιοσυνη ων εποιησαμεν ημεις αλλα κατα τον αυτου ελεον εσωσεν ημας δια λουτρου παλιγγενεσιας και ανακαινωσεως πνευματος αγιου ουκ εξ εργων των εν δικαιοσυνη ων εποιησαμεν ημεις αλλα κατα τον αυτου ελεον εσωσεν ημας δια λουτρου παλιγγενεσιας και ανακαινωσεως πνευματος αγιου

Titus 3:7 (NET)

Titus 3:7 (KJV)

And so, since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” That being justified by his grace, we should be made heirs according to the hope of eternal life.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι κληρονόμοι γενηθῶμεν κατ᾿ ἐλπίδα ζωῆς αἰωνίου ινα δικαιωθεντες τη εκεινου χαριτι κληρονομοι γενωμεθα κατ ελπιδα ζωης αιωνιου ινα δικαιωθεντες τη εκεινου χαριτι κληρονομοι γενωμεθα κατ ελπιδα ζωης αιωνιου

John 19:34 (NET)

John 19:34 (KJV)

But one of the soldiers pierced his side with a spear, and blood and water flowed out immediately. But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἀλλ᾿ εἷς τῶν στρατιωτῶν λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξεν, καὶ ἐξῆλθεν εὐθὺς αἷμα καὶ ὕδωρ αλλ εις των στρατιωτων λογχη αυτου την πλευραν ενυξεν και ευθυς εξηλθεν αιμα και υδωρ αλλ εις των στρατιωτων λογχη αυτου την πλευραν ενυξεν και ευθεως εξηλθεν αιμα και υδωρ

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

[2] The word order in Greek is: 1) τοῦτο τὸ ποτήριον (This cup); 2) ἡ καινὴ διαθήκη (the new covenant); 3) ἐν τῷ αἵματι μου (in my blood); 4) τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον (that is poured out for you).  Neither my Greek nor my King James English is subtle enough to know if This cup is the new testament in my blood, which is shed for you (KJV) means This cup that is poured out for you is the new covenant in my blood (NET).  They sound substantially different to my ear.  The KJV translators have mimicked the Greek word order better than the NET translators.

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

[4] The Stephanus Textus Receptus and Byzantine Majority Text had καινης (KJV: new) preceding covenant (KJV: testament).  The NET parallel Greek text and NA28 did not.

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

[6] The Stephanus Textus Receptus and Byzantine Majority Text had καινης (KJV: new) preceding covenant (KJV: testament).  The NET parallel Greek text and NA28 did not.

[7] The NET parallel Greek text and NA28 had ὑπὲρ here where the Stephanus Textus Receptus and Byzantine Majority Text had περι.

[8] The Hebrew word in the Masoretic text was אֶשְׁפּ֚וֹךְ (shaphak, שָׁפַךְ) another form of the word נִשְׁפַּכְתִּי֘ translated I am poured out in Psalm 22:14.

[9] The Hebrew word in the Masoretic text was אֶשְׁפּ֖וֹךְ (shaphak, שָׁפַךְ) another form of the word נִשְׁפַּכְתִּי֘ translated I am poured out in Psalm 22:14.

[10] Luke 17:10 (NET) The Greek word translated duty was ὠφείλομεν (a form of ὀφείλω): we have only done what what was owed to God in Christ.  Owe (ὀφείλετε, another form of ὀφείλω) no one anything, Paul wrote, except to love one another, for the one who loves his neighbor has fulfilled the law (Romans 13:8 NET).

[11] Philippians 3:9b (NET)

[12] John 3:21 (NET)

[13] Acts 2:32, 33 (NET)

[14] The NET parallel Greek text and NA28 had Ναζαρέθ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ναζαρετ.

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

[16] The NET parallel Greek text and NA28 had ἀνεῖλαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανειλον (KJV: they slew).

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

[18] The NET parallel Greek text and NA28 had οὗτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος.

[19] The NET parallel Greek text and NA28 had συνῆλθαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had συνηλθον (KJV: came with).

[20] Romans 5:5 (NET)

[21] Romans 11:36 (NET)

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

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

[24] The NET parallel Greek text and NA28 had γενηθῶμεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had γενωμεθα (KJV: we should be made).

[25] John 19:30b (NET)

[26] John 19:34 (NET) The NET parallel Greek text, NA28 and Stephanus Textus Receptus had εὐθὺς here, where the Byzantine Majority Text had ευθεως.

[27] Romans 3:22a (NET) Table

[28] John 4:14 (NET)

Isaiah 53:10-12, Part 3

English translations of the final clause of the first verse under consideration follow:

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. and the Lord’s purpose will be accomplished through him. And the Lord wishes to take away the Lord also is pleased to take away from

The Hebrew word translated the pleasure (Tanakh) and purpose (NET) was וְחֵ֥פֶץ (chephets).  With the Greek conjunction καὶ and verb βούλεται (a form of βούλομαι) the rabbis who translated the Septuagint confirmed the originality of וְחֵ֥פֶץ (chephets).  The Septuagint is not particularly helpful, however, to determine whether and the pleasure of the LORD (Tanakh) or the Lord also is pleased (Elpenor Septuagint) was the more original intent.

The rabbis translated forms of חֵפֶץ (chephets) with adjectives, nouns and verbs.

Translation of forms of חֵפֶץ (chephets) in the Septuagint

Adjectives Nouns

Verbs

θελητὸν, θελητή (forms of θελητός) θέλημα, θελήματι, θελήματα, θελήματος βούλεται (a form of βούλομαι)
τίμιον (a form of τίμιος) χρεία, χρείαν βεβούλευμαι (a form of βουλεύω)
ἐκλεκτοὺς (a form of ἐκλεκτός) πράγματι (a form of πρᾶγμα) ἠθέλησεν (a form of θέλω)
ἄχρηστον (a form of ἄχρηστος) μέλει (a form of μέλω)

All occurrences are listed in a table below.  Perhaps the most revealing example follows:

Masoretic Text

Septuagint
1 Kings 10:13a (Tanakh) 1 Kings 10:13a (NET) 3 Reigns 10:13a (NETS)

3 Kings 10:13a (Elpenor English)

And king Solomon gave unto the queen of Sheba all her desire (חֶפְצָהּ֙), whatsoever she asked, beside that which Solomon gave her of his royal bounty. King Solomon gave the queen of Sheba everything she requested[1] (chephets, חפצה), besides what he had freely offered her. And King Salomon had given the queen of Saba everything, as much as she desired (ἠθέλησεν), as much as she requested, beyond all that Salomon had given her through the hand of the king, And king Solomon gave to the queen of Saba all that she desired (ἠθέλησεν), whatsoever she asked, besides all that he had given her by the hand of king Solomon:

2 Chronicles 9:12a (Tanakh)

2 Chronicles 9:12a (NET) 2 Supplements 9:12a (NETS)

2 Chronicles 9:12a (Elpenor English)

And king Solomon gave to the queen of Sheba all her desire (חֶפְצָהּ֙), whatsoever she asked, beside that which she had brought unto the king. King Solomon gave the queen of Sheba everything she requested[2] (chephets, חפצה), more than what she had brought him. And King Salomon gave the queen of Saba all her wants (θελήματα) which she requested, beyond everything she had brought King Salomon. And king Solomon gave to the queen of Saba all that she requested[3] (θελήματα), besides all that she brought to king Solomon:

Here the same Hebrew word חֶפְצָהּ֙ (chephets) in essentially the same context was translated with the verb ἠθέλησεν (a form of θέλω) and the noun θελήματα (a form of θέλημα).  It persuades me that the translation of וְחֵ֥פֶץ (chephets) in Isaiah 53:10 with a verb βούλεται (a form of βούλομαι) in the Septuagint was a matter of style over substance.

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… and the Lord’s purpose… And the Lord wishes… the Lord also is pleased…

The Hebrew word בְּיָד֥וֹ (yad), translated in his hand (Tanakh) and through him (NET), is another matter.  So I made a table below of all the occurrences of forms of יָד (yad) in Isaiah in the Masoretic text.  Since I’m interested in the negative examples, I tried to include the entire word string (including articles and prepositions) used in English or Greek to translate this one Hebrew word.  Most occurrences were translated literally in the Septuagint with χεὶρ or one of its forms: χεῖρά, χεῖράς, χεῖρες, χειρὶ, χειρός, χειρῶν or χερσὶ(ν).

One occurrence, translated βραχίων (arm), I won’t consider.  There were four occurrences, I was reasonably persuaded after a cursory examination, translated as idioms rather than literally.  At least I wasn’t triggered to argue that the form of יָד (yad) in question wasn’t original.

Reference Chabad.org Tanakh NET Septuagint BLB Septuagint Elpenor
Isaiah 3:6 יָדֶֽךָ thy hand your control σὲ ἔστω σὲ ἔστω
Isaiah 22:18 יָדָ֑יִם a large of hands (Note 45) καὶ ἀμέτρητον καὶ ἀμέτρητον
Isaiah 33:21 יָדָ֑יִם of broad of hands (Note 58) καὶ εὐρύχωροι καὶ εὐρύχωροι
Isaiah 37:14 מִיַּ֥ד from the hand from παρὰ παρὰ

That leaves thirteen occurrences in the Masoretic text which were not translated in the Septuagint.  I intend to study them in more detail.

Masoretic Text

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

Isaiah 10:13, 14a (Elpenor English)

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

The King of Assyria was speaking here.  Perhaps the comparison is easier between the Tanakh and the NETS.

Masoretic Text

Septuagint
Isaiah 10:13a (Tanakh) Table

Isaiah 10:13a (NETS)

By the strength of my hand (יָדִי֙) I have done it, “By my strength I will do it,

Here it appears that the rabbis collapsed of my hand into the single word my in the Septuagint.  The word my, however, was added by the English translators of the NETS.  It does not occur in either version of the Greek clause: τῇ ἰσχύι ποιήσω (BLB), ἐν τῇ ἰσχύϊ ποιήσω (Elpenor).  The future tense—I will do it (NETS), I will act (Elpenor)—was also a choice made by the English translators.  The Greek verb ποιήσω might have been translated in the aorist tense as simple “past tense.”

The next verse follows for comparison.

Masoretic Text

Septuagint
Isaiah 10:14 (Tanakh) Isaiah 10:14 (NET) Isaiah 10:14b (NETS)

Isaiah 10:14b (Elpenor English)

And my hand (יָדִי֙) hath found as a nest the riches of the people: and as one gathereth eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped. My hand (yad, ידי) discovered the wealth of the nations, as if it were in a nest; as one gathers up abandoned eggs, I gathered up the whole earth.  There was no wing flapping or open mouth chirping.” and take with my hand (τῇ χειρὶ) the whole world like a nest and seize its inhabitants like eggs that have been forsaken, and there is none who will escape from or contradict me.” and I will take with my hand (τῇ χειρὶ) all the world as a nest: and I will even take them as eggs that have been left; and there is none that shall escape me, or contradict me.

The rabbis translated the idiom יָדִי֙ (yad) literally here (τῇ χειρὶ) even as they explained the meaning of two metaphors (flapping wings and chirping mouths): there is none that shall escape me, or contradict me.  I think they would have translated יָדִי֙ (yad) literally in verse 13, too, if it had been there in the original text to translate, though I have no strong reason to explain why the Masoretes may have added it.  Perhaps they wanted to make the King of Assyria sound more like the Sovereign Lord of Heaven’s Armies,[4] to make him seem even more arrogant?

Masoretic Text

Septuagint
Isaiah 1:24, 25 (Tanakh) Isaiah 1:24, 25 (NET) Isaiah 1:24, 25 (NETS)

Isaiah 1:24, 25 (Elpenor English)

Therefore saith the LORD, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies: Therefore, the Sovereign Lord of Heaven’s Armies, the Powerful One of Israel, says this: “Ah, I will seek vengeance against my adversaries, I will take revenge against my enemies. Therefore this is what the Sovereign, the Lord Sabaoth, says: Ah mighty ones of Israel!  For my wrath on my adversaries will not abate, and I will exact judgment from my foes! Therefore thus saith the Lord, the Lord of hosts, Woe to the mighty [men] of Israel; for my wrath shall not cease against mine adversaries, and I will execute judgment on mine enemies.
And I will turn my hand (יָדִי֙) upon thee, and purely purge away thy dross, and take away all thy tin: I will attack you [NET note 66: turn my hand (yad, ידי) against you]; I will purify your metal with flux.  I will remove all your slag. And I will turn my hand (τὴν χεῗρά μου) against you and will burn you to bring about purity.  But the disobedient I will destroy, and I will remove from you all the lawless and humble all who are arrogant. And I will bring my hand (τὴν χεῖρά μου) upon thee, and purge thee completely, and I will destroy the rebellious, and will take away from thee all transgressors.

It is worth mentioning that the English translation of the Elpenor Septuagint is not faithful here to the parallel Greek text right across the page (Table10 below).  Between the Lord of hosts and the word Woe is another Greek phrase: δυνάστης τοῦ ᾿Ισραήλ.  Either the mighty One of Israel (Tanakh) or the Powerful One of Israel (NET) could serve as a satisfactory English translation of this Greek phrase.  And though it is absent from the BLB Septuagint, its presence in the Elpenor persuades me of its originality, even as it highlights what is missing from the Masoretic text.

After Ah (howy, הוֹי) or Woe (οὐαὶ) there was another phrase: οἱ ἰσχύοντες Ισραηλ (NETS: mighty ones of Israel) or τοῖς ἰσχύουσιν ἐν ῾Ιερουσαλήμ (Elpenor).  Here again the English translation of the Elpenor Septuagint is not quite faithful to its parallel Greek, which was even more specific: to the mighty [men] in Jerusalem.

There is one more time in the next verse that the English Elpenor (Table12 below) doesn’t quite match its parallel Greek: καὶ πάντας ὑπηφάνους[5] ταπεινώσω was not translated at all.  It was translated and humble all who are arrogant in the NETS.  Here again the rabbis seem to have explained metaphors rather than translating Hebrew text literally.  I also noticed that σὲ and σοῦ are 2nd person singular pronouns, as are thee and thy in the Tanakh.

Though I suppose it is still possible to read this as God’s threat to kill off individuals among a collective, I took it very personally.  Though I’m not a mighty one of Israel nor in Jerusalem I’m compelled to confess that this is precisely what God has done and continues to do in me through the faithfulness of Jesus Christ: He destroys (ἀπολέσω, a form of the verbs ἀπόλλυμι, ἀπόλλω, ἀπολλύω) my disobedience (ἀπειθοῦντας, a participle of the verb ἀπειθέω); He will remove (ἀφελῶ, a form of the verb ἀφαιρέω) all (πάντας) my lawlessness (ἀνόμους) from me; He will humble (ταπεινώσω, a form of the verb ταπεινόω) all (πάντας) my arrogance (ὑπερηφάνους, a form of the adjective ὑπερήφανος).  If this is what it means for God to turn his hand upon me, against the sin in my flesh, it is clearly something the King of Assyria could not do.

As Jesus said (Luke 12:4-7 NET):

“I tell you, my friends, do not be afraid of those who kill the body, and after that have nothing more they can do [Table].  But I will warn you whom you should fear: Fear the one who, after the killing, has authority to throw you into hell.  Yes, I tell you, fear him!  Aren’t five sparrows sold[6] for two pennies?  Yet not one of them is forgotten before God.  In fact, even the hairs on your head are all numbered.  Do not be afraid; you are more valuable than many sparrows.

It seems confusing but such is the case when the Righteous Judge is also the One who will save us from our sinfulness.  I resolve it by thinking of the fear of the One who has authority to throw you into hell as “a conviction to act in accordance with his word.”[7]  Do not be afraid (μὴ φοβεῖσθε) was translated as a command not to flee in terror from Him, only to be led by someone less.[8]  Apparently, μὴ φοβεῖσθε can also be translated in the indicative mood as a promise: You will not be afraid; you are more valuable than many sparrows.

I’ll pick this up in another essay.  The tables mentioned above follow.

Reference Chabad.org Tanakh NET Septuagint BLB Septuagint Elpenor
Isaiah 53:10 וְחֵ֥פֶץ and the pleasure and the…purpose βούλεται βούλεται
1 Samuel (1 Kings) 15:22 הַחֵ֚פֶץ as great delight take pleasure θελητὸν θελητὸν
1 Samuel (1 Kings) 18:25 חֵ֚פֶץ desireth wants βούλεται βούλεται
2 Samuel (2 Kings) 23:5 חֵ֖פֶץ my desire I desire θέλημα θέλημα
1 Kings (3 Kings) 5:8 (5:22) חֶפְצְךָ֔ thy desire you need θέλημά σου θέλημά σου
1 Kings (3 Kings) 5:9 (5:23) חֶפְצִ֔י my desire I need θέλημά μου θέλημά μου
1 Kings 5:10 (5:24) חֶפְצֽוֹ his desire Solomon needed θέλημα αὐτοῦ θέλημα αὐτοῦ
1 Kings (3 Kings) 9:11 חֶפְצ֑וֹ his desire he wanted θελήματι αὐτοῦ θελήματι αὐτοῦ
1 Kings (3 Kings) 10:13 חֶפְצָהּ֙ her desire she requested ἠθέλησεν ἠθέλησεν
2 Chronicles 9:12 חֶפְצָהּ֙ her desire she requested θελήματα αὐτῆς θελήματα αὐτῆς
Job 21:21 חֶפְצ֣וֹ pleasure hath he is his interest θέλημα αὐτοῦ θέλημα αὐτοῦ
Job 22:3 הַחֵ֣פֶץ Is it any pleasure Is it of any special benefit τί γὰρ μέλει τί γὰρ μέλει
Job 31:16 מֵחֵ֣פֶץ from their desire what they desired χρείαν χρείαν
Psalm 1:2 חֶ֫פְצ֥וֹ his delight he finds pleasure θέλημα αὐτοῦ θέλημα αὐτοῦ
Psalm 16:3 (15:3) חֶפְצִי my delight I admired so much θελήματα αὐτοῦ θελήματα αὐτοῦ
Psalm 107:30 (106:30) חֶפְצָֽם their desired they desired θελήματος αὐτῶν θελήματος αὐτοῦ
Psalm 111:2 (110:2) חֶפְצֵיהֶֽם them that have pleasure therein who desire them θελήματα αὐτοῦ θελήματα αὐτοῦ
Proverbs 3:15 חֲ֜פָצֶ֗יךָ the things thou canst desire the things you desire τίμιον τίμιον
Proverbs 8:11 חֲ֜פָצִ֗ים the things that may be desired desirable things τίμιον τίμιον
Proverbs 31:13 בְּחֵ֣פֶץ willingly happily εὔχρηστον (adjective) N/A
Ecclesiastes 3:1 חֵ֖פֶץ purpose activity πράγματι πράγματι
Ecclesiastes 3:17 חֵ֔פֶץ purpose activity πράγματι πράγματι
Ecclesiastes 5:4 (5:3) חֵ֖פֶץ he hath…pleasure God takes…pleasure ἔστιν θέλημα ἔστι θέλημα
Ecclesiastes 5:8 (5:7) הַחֵ֑פֶץ the matter the matter τῷ πράγματι τῷ πράγματι
Ecclesiastes 8:6 חֵ֔פֶץ purpose matter πράγματι πράγματί
Ecclesiastes 12:1 חֵֽפֶץ I have…pleasure I have…pleasure ἔστιν μοι…θέλημα ἔστι μοι…θέλημα
Ecclesiastes 12:10 חֵ֑פֶץ acceptable delightful θελήματος θελήματος
Isaiah 44:28 חֶפְצִ֖י my pleasure my wishes θελήματά μου θελήματά μου
Isaiah 46:10 חֶפְצִ֖י my pleasure I desire βεβούλευμαι βεβούλευμαι
Isaiah 48:14 חֶפְצוֹ֙ his pleasure his desire θέλημά σου θέλημά σου
Isaiah 54:12 חֵֽפֶץ pleasant beautiful ἐκλεκτοὺς ἐκλεκτοὺς
Isaiah 58:3 חֵ֔פֶץ pleasure your selfish desires θελήματα ὑμῶν θελήματα ὑμῶν
Isaiah 58:13 חֲפָצֶ֖יךָ thy pleasure anything you please θελήματά σου θελήματά σου
חֶפְצְךָ֖ thine own pleasure your selfish pursuits N/A N/A
Jeremiah 22:28 חֵ֖פֶץ is…pleasure wants ἔστιν χρεία αὐτοῦ ἔστι χρεία αὐτοῦ
Jeremiah 48:38 (31:38) חֵ֥פֶץ is…pleasure unwanted ἔστιν χρεία αὐτοῦ ἔστι χρεία αὐτοῦ
Hosea 8:8 חֵ֥פֶץ is…pleasure worthless ἄχρηστον ἄχρηστον
Malachi 1:10 חֵ֜פֶץ I have…pleasure I am…pleased ἔστιν μου θέλημα ἔστι μου θέλημα
Malachi 3:12 חֵ֔פֶץ delightsome delightful θελητή θελητή
Reference Chabad.org Tanakh NET Septuagint BLB Septuagint Elpenor
Isaiah 53:10 בְּיָד֥וֹ in his hand through him N/A N/A
Isaiah 1:12 מִיֶּדְכֶ֖ם at your hand from your hand (Note 32) ἐκ τῶν χειρῶν ὑμῶν ἐκ τῶν χειρῶν ὑμῶν
Isaiah 1:15 יְדֵיכֶ֖ם your hands because your hands αἱ γὰρ χεῗρες ὑμῶν αἱ γὰρ χεῖρες ὑμῶν
Isaiah 1:25 יָדִי֙ my hand my hand (Note 66) τὴν χεῗρά μου τὴν χεῖρά μου
Isaiah 2:8 יָדָיו֙ their own hands their own hands τῶν χειρῶν αὐτῶν τῶν χειρῶν αὐτῶν
Isaiah 3:6 יָדֶֽךָ thy hand your control σὲ ἔστω σὲ ἔστω
Isaiah 3:11 יָדָ֖יו of his hands of his hands (Note 27) τῶν χειρῶν αὐτοῦ τῶν χειρῶν αὐτοῦ
Isaiah 5:12 יָדָ֖יו of his hands of his hands (Note 29) τῶν χειρῶν αὐτοῦ τῶν χειρῶν αὐτοῦ
Isaiah 5:25 יָד֧וֹ his hand his hand τὴν χεῗρα αὐτοῦ τὴν χεῖρα αὐτοῦ
יָד֥וֹ but his hand and his hand ἀλλ᾽…ἡ χεὶρ ἀλλὰ…χεὶρ
Isaiah 6:6 וּבְיָד֖וֹ in his hand In his hand ἐν τῇ χειρὶ ἐν τῇ χειρὶ
Isaiah 8:11 הַיָּ֑ד with a…hand with…of hand (Note 22) τῇ…χειρὶ τῇ…χειρὶ
Isaiah 9:12 יָד֥וֹ but his hand and his hand ἀλλ᾽…ἡ χεὶρ ἀλλ᾿…ἡ χεὶρ
Isaiah 9:17 (9:16) יָד֥וֹ but his hand and his hand ἀλλ᾽…ἡ χεὶρ ἀλλ᾿…ἡ χεὶρ
Isaiah 9:21 (9:20) יָד֥וֹ but his hand and his hand ἀλλ᾽…ἡ χεὶρ ἀλλ᾿…ἡ χείρ
Isaiah 10:4 יָד֥וֹ but his hand and his hand ἀλλ᾽…ἡ χεὶρ ἀλλ᾿…ἡ χεὶρ
Isaiah 10:5 בְיָדָ֖ם in their hand in their hand (Note 9) ἐν ταῗς χερσὶν αὐτῶν ἐν ταῖς χερσὶν αὐτῶν
Isaiah 10:10 יָדִ֔י As my hand Just as my hand (Note 18) ἐν τῇ χειρί μου ἐν τῇ χειρί μου
Isaiah 10:13 יָדִי֙ of my hand By my…hand N/A N/A
Isaiah 10:14 יָדִי֙ And my hand My hand τῇ χειρὶ τῇ χειρὶ
Isaiah 10:32 יָדוֹ֙ his hand their fist τῇ χειρὶ τῇ χειρὶ
Isaiah 11:8 יָד֥וֹ his hand his hand τὴν χεῗρα τὴν χεῖρα
Isaiah 11:11 יָד֔וֹ his hand his hand τὴν χεῗρα αὐτοῦ τὴν χεῖρα αὐτοῦ
Isaiah 11:14 יָדָ֔ם their hand of their hand (Note 43) τὰς χεῗρας τὰς χεῖρας
Isaiah 11:15 יָד֛וֹ his hand his hand τὴν χεῗρα αὐτοῦ τὴν χεῖρα αὐτοῦ
Isaiah 13:2 יָ֔ד the hand your hand τῇ χειρί τῇ χειρί
Isaiah 13:7 יָדַ֣יִם hands hands χεὶρ χεὶρ
Isaiah 14:26 הַיָּ֥ד the hand my hand ἡ χεὶρ ἡ χεὶρ
Isaiah 14:27 וְיָד֥וֹ and his hand His hand καὶ τὴν χεῗρα καὶ τὴν χεῖρα αὐτοῦ
Isaiah 17:8 יָדָ֑יו of his hands their hands τῶν χειρῶν αὐτῶν τῶν χειρῶν αὐτῶν
Isaiah 19:4 בְּיַ֖ד into the hand over to εἰς χεῗρας εἰς χεῖρας
Isaiah 19:16 יַד of the hand his fist τῆς χειρὸς τῆς χειρὸς
Isaiah 19:25 יָדַי֙ of my hands of my hands N/A N/A
Isaiah 20:2 בְּיַד by by the hand of (Note 2) N/A N/A
Isaiah 22:18 יָדָ֑יִם a large of hands (Note 45) καὶ ἀμέτρητον καὶ ἀμέτρητον
Isaiah 22:21 בְּיָד֑וֹ into his hand in his hand (Note 51) εἰς τὰς χεῗρας αὐτοῦ εἰς τὰς χεῖρας αὐτοῦ
Isaiah 23:11 יָדוֹ֙ his hand his hand ἡ…χείρ σου ἡ…χείρ σου
Isaiah 25:10 יַד the hand the hand (Note 23) N/A N/A
Isaiah 25:11 יָדָיו֙ his hands its hands τὰς χεῗρας αὐτοῦ τὰς χεῖρας αὐτοῦ
יָדָֽיו of their hands its hands τὰς χεῗρας τὰς χεῖρας
Isaiah 26:11 יָֽדְךָ֖ when thy hand your hand (Note 18) σου ὁ βραχίων σου ὁ βραχίων
Isaiah 28:2 בְּיָֽד with the hand with his hand ταῗς χερσίν ταῖς χερσί
Isaiah 29:23 יָדַ֛י of mine hands of my hands (Note 48) N/A N/A
Isaiah 31:3 יָד֗וֹ his hand his hand τὴν χεῗρα αὐτοῦ τὴν χεῖρα αὐτοῦ
Isaiah 31:7 יְדֵיכֶ֖ם your own hands your hands αἱ χεῗρες αὐτῶν αἱ χεῖρες αὐτῶν
Isaiah 33:21 יָדָ֑יִם of broad of hands (Note 58) καὶ εὐρύχωροι καὶ εὐρύχωροι
Isaiah 34:17 וְיָד֛וֹ and his hand he καὶ ἡ χεὶρ αὐτοῦ καὶ ἡ χεὶρ αὐτοῦ
Isaiah 35:3 יָדַ֣יִם the…hands the hands χεῗρες χεῖρες
Isaiah 36:15 בְּיַ֖ד into the hand N/A ἐν χειρὶ ἐν χειρὶ
Isaiah 36:18 מִיַּ֖ד of the hand the power ἐκ χειρὸς ἐκ χειρὸς
Isaiah 36:19 מִיָּדִֽי of my hand from my power ἐκ χειρός μου ἐκ χειρός μου
Isaiah 36:20 מִיָּדִ֑י out of my hand from my power ἐκ τῆς χειρός μου ἐκ χειρός μου
מִיָּדִֽי out of my hand from my power ἐκ χειρός μου ἐκ χειρός μου
Isaiah 37:10 בְּיַ֖ד into the hand N/A εἰς χεῗρας εἰς χεῖρας
Isaiah 37:14 מִיַּ֥ד from the hand from παρὰ παρὰ
Isaiah 37:19 יְדֵֽי hands hands χειρῶν χειρῶν
Isaiah 37:20 מִיָּד֑וֹ from his hand from his power ἐκ χειρὸς αὐτῶν ἐκ χειρὸς αὐτῶν
Isaiah 37:24 בְּיַ֣ד By Through N/A N/A
Isaiah 37:27 יָ֔ד of…power of hand (Note 45) τὰς χεῗρας τὰς χεῖρας
Isaiah 40:2 מִיַּ֣ד of the…hand from the hand (Note 6) ἐκ χειρὸς ἐκ χειρὸς
Isaiah 41:20 יַד the hand hand (Note 38) χεὶρ χεὶρ
Isaiah 42:6 בְּיָדֶ֑ךָ thine hand of your hand τῆς χειρός σου τῆς χειρός σου
Isaiah 43:13 מִיָּדִ֖י out of my hand from my power ὁ ἐκ τῶν χειρῶν μου ὁ ἐκ τῶν χειρῶν μου
Isaiah 44:5 יָדוֹ֙ with his hand on his hand N/A χειρὶ αὐτοῦ
Isaiah 45:9 יָדַ֥יִם hands hands (Note 25) χεῗρας χεῖρας
Isaiah 45:11 יָדַ֖י of my hands of my own hands τῶν χειρῶν μου τῶν χειρῶν μου
Isaiah 45:12 יָדַי֙ even my hands even my hands (Note 34) τῇ χειρί μου τῇ χειρί μου
Isaiah 47:6 בְּיָדֵ֑ךְ into thine hand to you εἰς τὴν χεῗρά σου εἰς τὴν χεῖρά σου
Isaiah 47:14 מִיַּ֣ד from the power from the heat N/A N/A
Isaiah 48:13 יָדִי֙ Mine hand my hand ἡ χείρ μου ἡ χείρ μου
Isaiah 49:2 יָד֖וֹ of his hand of his hand τῆς χειρὸς αὐτοῦ τῆς χειρὸς αὐτοῦ
Isaiah 49:22 יָדִ֔י mine hand my hand τὴν χεῗρά μου τὴν χεῖρά μου
Isaiah 50:2 יָדִי֙ my hand my hand ἡ χείρ μου ἡ χείρ μου
Isaiah 50:11 מִיָּדִי֙ of mine hand from my hand (Note 25) N/A N/A
Isaiah 51:16 יָדִ֖י of mine hand of my hand τῆς χειρός μου τῆς χειρός μου
Isaiah 51:17 מִיַּ֥ד at the hand from the hand (Note 48) ἐκ χειρὸς ἐκ χειρὸς
Isaiah 51:18 בְּיָדָ֔הּ by the hand by the hand τῆς χειρός σου τῆς χειρός σου
Isaiah 51:22 מִיָּדֵ֖ךְ out of thine hand from your hand ἐκ τῆς χειρός σου ἐκ τῆς χειρός σου
Isaiah 51:23 בְּיַד into the hand into the hand εἰς τὰς χεῗρας εἰς τὰς χεῖρας
Isaiah 56:2 יָד֖וֹ his hand his hand (Note 5) τὰς χεῗρας αὐτοῦ τὰς χεῖρας αὐτοῦ
Isaiah 56:5 יָ֣ד a place a hand (Note 9) N/A N/A
Isaiah 57:8 יָ֥ד it [at] a hand (Note 24) N/A N/A
Isaiah 57:10 יָדֵךְ֙ of thine hand of your hand (Note 31) N/A N/A
Isaiah 59:1 יַד hand hand ἡ χεὶρ ἡ χεὶρ
Isaiah 60:21 יָדַ֖י of my hands of my hands (Note 39) χειρῶν αὐτοῦ χειρῶν αὐτοῦ
Isaiah 62:3 בְּיַד in the hand in the hand ἐν χειρὶ ἐν χειρὶ
Isaiah 64:7 יָֽדְךָ֖ N/A in the hand (Note 16) N/A N/A
Isaiah 64:8 יָֽדְךָ֖ of thy hand of your hand (Note 18) τῶν χειρῶν σου τῶν χειρῶν σου
Isaiah 65:2 יָדַ֛י my hands my hands τὰς χεῗράς μου τὰς χεῖράς μου
Isaiah 65:22 יְדֵיהֶ֖ם of their hands of their hands (Note 53) N/A N/A
Isaiah 66:2 יָדִ֣י mine hand My hand ἡ χείρ μου ἡ χείρ μου
Isaiah 66:14 יַד and the hand and the hand (Note 26) καὶ…ἡ χεὶρ καὶ…ἡ χεὶρ

Tables comparing 1 Kings 10:13; 2 Chronicles 9:12; Isaiah 10:13; 10:14; 1:24 and 1:25 in the Tanakh, KJV and NET, and comparing 1 Kings (3 Reigns, 3 Kings) 10:13; 2 Chronicles (Supplements) 9:12; Isaiah 10:13; 10:14; 1:24 and 1:25 in the Septuagint (BLB and Elpenor), and a table comparing Luke 12:6 in the NET and KJV follow.

1 Kings 10:13 (Tanakh)

1 Kings 10:13 (KJV)

1 Kings 10:13 (NET)

And king Solomon gave unto the queen of Sheba all her desire, whatsoever she asked, beside that which Solomon gave her of his royal bounty.  So she turned and went to her own country, she and her servants. And king Solomon gave unto the queen of Sheba all her desire, whatsoever she asked, beside that which Solomon gave her of his royal bounty.  So she turned and went to her own country, she and her servants. King Solomon gave the queen of Sheba everything she requested, besides what he had freely offered her.  Then she left and returned to her homeland with her attendants.

1 Kings 10:13 (Septuagint BLB)

3 Kings 10:13 (Septuagint Elpenor)

καὶ ὁ βασιλεὺς Σαλωμων ἔδωκεν τῇ βασιλίσσῃ Σαβα πάντα ὅσα ἠθέλησεν ὅσα ᾐτήσατο ἐκτὸς πάντων ὧν δεδώκει αὐτῇ διὰ χειρὸς τοῦ βασιλέως Σαλωμων καὶ ἀπεστράφη καὶ ἦλθεν εἰς τὴν γῆν αὐτῆς αὐτὴ καὶ πάντες οἱ παῗδες αὐτῆς καὶ ὁ βασιλεὺς Σαλωμὼν ἔδωκε τῇ βασιλίσσῃ Σαβὰ πάντα, ὅσα ἠθέλησεν, ὅσα ᾐτήσατο, ἐκτὸς πάντων ὧν ἐδεδόκει αὐτῇ διὰ χειρὸς τοῦ βασιλέως Σαλωμών· καὶ ἀπεστράφη καὶ ἦλθεν εἰς τὴν γῆν αὐτῆς, αὐτὴ καὶ πάντες οἱ παῖδες αὐτῆς

3 Reigns 10:13 (NETS)

3 Kings 10:13 (English Elpenor)

And King Salomon had given the queen of Saba everything, as much as she desired, as much as she requested, beyond all that Salomon had given her through the hand of the king, and she returned and went to her own land, she and all her servants. And king Solomon gave to the queen of Saba all that she desired, whatsoever she asked, besides all that he had given her by the hand of king Solomon: and she returned, and came into her own land, she and her servants.

2 Chronicles 9:12 (Tanakh)

2 Chronicles 9:12 (KJV)

2 Chronicles 9:12 (NET)

And king Solomon gave to the queen of Sheba all her desire, whatsoever she asked, beside that which she had brought unto the king.  So she turned, and went away to her own land, she and her servants. And king Solomon gave to the queen of Sheba all her desire, whatsoever she asked, beside that which she had brought unto the king.  So she turned, and went away to her own land, she and her servants. King Solomon gave the queen of Sheba everything she requested, more than what she had brought him.  Then she left and returned to her homeland with her attendants.

2 Chronicles 9:12 (Septuagint BLB)

2 Chronicles 9:12 (Septuagint Elpenor)

καὶ ὁ βασιλεὺς Σαλωμων ἔδωκεν τῇ βασιλίσσῃ Σαβα πάντα τὰ θελήματα αὐτῆς ἃ ᾔτησεν ἐκτὸς πάντων ὧν ἤνεγκεν τῷ βασιλεῗ Σαλωμων καὶ ἀπέστρεψεν εἰς τὴν γῆν αὐτῆς καὶ ὁ βασιλεὺς Σαλωμὼν ἔδωκε τῇ βασιλίσσῃ Σαβὰ πάντα τὰ θελήματα αὐτῆς, ἃ ᾔτησεν, ἐκτὸς πάντων, ὧν ἤνεγκε τῷ βασιλεῖ Σαλωμών· καὶ ἀπέστρεψεν εἰς τὴν γῆν αὐτῆς

2 Supplements 9:12 (NETS)

2 Chronicles 9:12 (English Elpenor)

And King Salomon gave the queen of Saba all her wants which she requested, beyond everything she had brought King Salomon.   And she returned to her land. And king Solomon gave to the queen of Saba all that she requested, besides all that she brought to king Solomon: and she returned to her [own] land.

Isaiah 10:13 (Tanakh)

Isaiah 10:13 (KJV)

Isaiah 10:13 (NET)

For he saith, By the strength of my hand I have done it, and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man: For he saith, By the strength of my hand I have done it, and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man: For he says: “By my strong hand I have accomplished this, by my strategy that I devised.  I invaded the territory of nations and looted their storehouses.  Like a mighty conqueror, I brought down rulers.

Isaiah 10:13 (Septuagint BLB)

Isaiah 10:13 (Septuagint Elpenor)

εἶπεν γάρ τῇ ἰσχύι ποιήσω καὶ τῇ σοφίᾳ τῆς συνέσεως ἀφελῶ ὅρια ἐθνῶν καὶ τὴν ἰσχὺν αὐτῶν προνομεύσω καὶ σείσω πόλεις κατοικουμένας εἶπε γάρ· ἐν τῇ ἰσχύϊ ποιήσω καὶ ἐν τῇ σοφίᾳ τῆς συνέσεως, ἀφελῶ ὅρια ἐθνῶν καὶ τὴν ἰσχὺν αὐτῶν προνομεύσω

Isaiah 10:13, 14a (NETS)

Isaiah 10:13 (English Elpenor)

For he said: “By my strength I will do it, and by the wisdom of my understanding I will remove the boundaries of nations, and I will plunder their strength.  (14) And I will shake inhabited cities For he said, I will act in strength, and in the wisdom of [my] understanding I will remove the boundaries of nations, and will spoil their strength.

Isaiah 10:14 (Tanakh)

Isaiah 10:14 (KJV)

Isaiah 10:14 (NET)

And my hand hath found as a nest the riches of the people: and as one gathereth eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped. And my hand hath found as a nest the riches of the people: and as one gathereth eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped. My hand discovered the wealth of the nations, as if it were in a nest; as one gathers up abandoned eggs, I gathered up the whole earth.  There was no wing flapping or open mouth chirping.”

Isaiah 10:14 (Septuagint BLB)

Isaiah 10:14 (Septuagint Elpenor)

(13b καὶ σείσω πόλεις κατοικουμένας) καὶ τὴν οἰκουμένην ὅλην καταλήμψομαι τῇ χειρὶ ὡς νοσσιὰν καὶ ὡς καταλελειμμένα ᾠὰ ἀρῶ καὶ οὐκ ἔστιν ὃς διαφεύξεταί με ἢ ἀντείπῃ μοι καὶ σείσω πόλεις κατοικουμένας καὶ τὴν οἰκουμένην ὅλην καταλήψομαι τῇ χειρὶ ὡς νοσσιὰν καὶ ὡς καταλελειμμένα ὠὰ ἀρῶ, καὶ οὐκ ἔστιν ὃς διαφεύξεταί με ἢ ἀντείπῃ μοι

Isaiah 10:14 (NETS)

Isaiah 10:14 (English Elpenor)

And I will shake inhabited cities and take with my hand the whole world like a nest and seize its inhabitants like eggs that have been forsaken, and there is none who will escape from or contradict me.” And I will shake the inhabited cities: and I will take with my hand all the world as a nest: and I will even take them as eggs that have been left; and there is none that shall escape me, or contradict me.

Isaiah 1:24 (Tanakh)

Isaiah 1:24 (KJV)

Isaiah 1:24 (NET)

Therefore saith the LORD, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies: Therefore saith the Lord, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies: Therefore, the Sovereign Lord of Heaven’s Armies, the Powerful One of Israel, says this: “Ah, I will seek vengeance against my adversaries, I will take revenge against my enemies.
Isaiah 1:24 (Septuagint BLB)

Isaiah 1:24 (Septuagint Elpenor)

διὰ τοῦτο τάδε λέγει ὁ δεσπότης κύριος σαβαωθ οὐαὶ οἱ ἰσχύοντες Ισραηλ οὐ παύσεται γάρ μου ὁ θυμὸς ἐν τοῗς ὑπεναντίοις καὶ κρίσιν ἐκ τῶν ἐχθρῶν μου ποιήσω διὰ τοῦτο τάδε λέγει Κύριος ὁ δεσπότης σαβαώθ, δυνάστης τοῦ ᾿Ισραήλ· οὐαὶ τοῖς ἰσχύουσιν ἐν ῾Ιερουσαλήμ· οὐ παύσεται γάρ μου ὁ θυμὸς ἐν τοῖς ὑπεναντίοις, καὶ κρίσιν ἐκ τῶν ἐχθρῶν μου ποιήσω.

Isaiah 1:24 (NETS)

Isaiah 1:24 (English Elpenor)

Therefore this is what the Sovereign, the Lord Sabaoth, says: Ah mighty ones of Israel!  For my wrath on my adversaries will not abate, and I will exact judgment from my foes! Therefore thus saith the Lord, the Lord of hosts, Woe to the mighty [men] of Israel; for my wrath shall not cease against mine adversaries, and I will execute judgment on mine enemies.

Isaiah 1:25 (Tanakh)

Isaiah 1:25 (KJV)

Isaiah 1:25 (NET)

And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin: And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin: I will attack you; I will purify your metal with flux.  I will remove all your slag.

Isaiah 1:25 (Septuagint BLB)

Isaiah 1:25 (Septuagint Elpenor)

καὶ ἐπάξω τὴν χεῗρά μου ἐπὶ σὲ καὶ πυρώσω σε εἰς καθαρόν τοὺς δὲ ἀπειθοῦντας ἀπολέσω καὶ ἀφελῶ πάντας ἀνόμους ἀπὸ σοῦ καὶ πάντας ὑπερηφάνους ταπεινώσω καὶ ἐπάξω τὴν χεῖρά μου ἐπὶ σὲ καὶ πυρώσω σε εἰς καθαρόν, τοὺς δὲ ἀπειθοῦντας ἀπολέσω καὶ ἀφελῶ πάντας ἀνόμους ἀπὸ σοῦ καὶ πάντας ὑπηφάνους ταπεινώσω

Isaiah 1:25 (NETS)

Isaiah 1:25 (English Elpenor)

And I will turn my hand against you and will burn you to bring about purity.  But the disobedient I will destroy, and I will remove from you all the lawless and humble all who are arrogant. And I will bring my hand upon thee, and purge thee completely, and I will destroy the rebellious, and will take away from thee all transgressors.

Luke 12:6 (NET)

Luke 12:6 (KJV)

Aren’t five sparrows sold for two pennies?  Yet not one of them is forgotten before God. Are not five sparrows sold for two farthings, and not one of them is forgotten before God?

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

οὐχὶ πέντε στρουθία πωλοῦνται ἀσσαρίων δύο; καὶ ἓν ἐξ αὐτῶν οὐκ ἔστιν ἐπιλελησμένον ἐνώπιον τοῦ θεοῦ ουχι πεντε στρουθια πωλειται ασσαριων δυο και εν εξ αυτων ουκ εστιν επιλελησμενον ενωπιον του θεου ουχι πεντε στρουθια πωλειται ασσαριων δυο και εν εξ αυτων ουκ εστιν επιλελησμενον ενωπιον του θεου

[1] The NET translators apparently collapsed two phrases—all her desire, whatsoever she asked (Tanakh)—into one: everything she requested.

[2] Here again the NET translators collapsed two phrases— all her desire, whatsoever she asked (Tanakh)—into one: everything she requested.

[3] The English translators of the Elpenor Septuagint collapsed two phrases—πάντα τὰ θελήματα αὐτῆς, ἃ ᾔτησεν (NETS: “all her wants which she requested”)—into one: all that she requested.

[4] Isaiah 1:24a (NET)

[5] The BLB Septuagint had ὑπερηφάνους (a form of ὑπερήφανος) here.  I didn’t find ὑπηφάνους in the lexicon I’m using, but a Google search displays several examples in Greek documents.

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

[7] Fear – Exodus, Part 4

[8] The Lost Son of Perdition, Part 4