Nothing True, Part 4

Posted on September 3, 2023 by admin

Eliphaz continued his response to Job’s lament:

Masoretic Text		Septuagint
Job 4:6 (Tanakh/KJV)	Job 4:6 (NET)	Job 4:6 (NETS)	Job 4:6 (English Elpenor)
Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways?	Is not your piety your confidence, and your blameless ways your hope?	Is your fear not based on a lack of sense, so too your hope and the innocence of your way?	Is not thy fear [founded] in folly, thy hope also, and the mischief of thy way?

The first Hebrew word in this word string was הֲלֹ֣א (lō’). It was translated Is not in the Tanakh, KJV and NET. It was followed by יִ֖רְאָֽתְךָ (yir’â), which was translated thy fear in the Tanakh and KJV, and your piety in the NET. The translators of the Tanakh and KJV added this as well. The translators of the NET did not. The Septuagint corroborates the two words in the Masoretic text with many more: πότερον οὐχ ὁ φόβος σού ἐστιν; Is your fear not (NETS), Is not thy fear (English Elpenor).

A note (17) in the NET reads:

The word יִרְאָה (yirʾah, “fear”) in this passage refers to Job’s fear of the Lord, his reverential devotion to God. H. H. Rowley (Job [NCBC], 46) says that on the lips of Eliphaz the word almost means “your religion.” He refers to Moffatt’s translation, “Let your religion reassure you.”

The next Hebrew word in this word string was כִּסְלָתֶ֑ךָ (kislâ). It was translated thy confidence (Tanakh, KJV) and your confidence (NET). But the rabbis who translated the Septuagint chose ἐν ἀφροσύνῃ; based on a lack of sense (NETS), [founded] in folly (English Elpenor). There is only one other occurrence of a form of כִּסְלָה (kislâ) in the Old Testament.

Masoretic Text		Septuagint
Psalm 85:8 (Tanakh/KJV)	Psalm 85:8 (NET)	Psalm 84:9 (NETS)	Psalm 84:9 (English Elpenor)
I will hear what God the LORD will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly (לְכִסְלָֽה).	I will listen to what God the Lord says. For he will make peace with his people, his faithful followers. Yet they must not return to their foolish ways (kislâ, לכסלה).	I will hear what the Lord God will speak with me, because he will speak peace to his people and to his devout and to those who turn to him their heart (πρὸς αὐτὸν καρδίαν).	I will hear what the Lord God will say concerning me: for he shall speak peace to his people, and to his saints, and to those that turn their heart toward him (καρδίαν ἐπ᾿ αὐτόν).

Forms of כִּסְלָה (kislâ) can mean confidence, folly or stupidity. But here, too, the rabbis who translated the Septuagint diverged from the English translation of the Masoretic text. Was לְכִסְלָֽה (kislâ) the word they found in the Hebrew text they translated? Or perhaps more to the point, was the negative particle וְאַל (‘al), translated but let…not (Tanakh/KJV) or Yet…must not (NET), in the text they translated? Or was it added later? I won’t spend any more time on it here.

The note (18) on Job 4:6 in the NET reads:

The word כִּסְלָתֶךָ (kislatekha, “your confidence”) is rendered in the LXX by “founded in folly.” The word כֶּסֶל (kesel) is “confidence” (see 8:14) and elsewhere “folly.” Since it is parallel to “your hope” it must mean confidence here.

Both the word כִּסְלָה (kislâ) and the disparity in its translation between the Septuagint and the English translators of the Masoretic text remind me of the Lord’s word through Ezekiel.

Masoretic Text		Septuagint
Ezekiel 33:12-17 (Tanakh/KJV)	Ezekiel 33:12-17 (NET)	Ezekiel 33:12-17 (NETS)	Ezekiel 33:12-17 (English Elpenor)
Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth [Table].	“And you, son of man, say to your people, ‘The righteousness of the righteous will not deliver him if he rebels. As for the wicked, his wickedness will not make him stumble if he turns from it. The righteous will not be able to live by his righteousness if he sins.’	Say to the sons of your people, The righteousness of the righteous shall not deliver him in whatever day he err, and the lawlessness of the impious shall not harm him on whatever day he turn back from his lawlessness, and the righteous shall not be able to be saved [Table].	Say to the children of thy people, The righteousness of the righteous shall not deliver him, in the day wherein he errs: and the iniquity of the ungodly shall not harm him, in the day wherein he turns from his iniquity, but the righteous [erring] shall not be able to deliver himself.
When I shall say to the righteous, that he shall surely live; if he trust (בָטַ֥ח) to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it [Table].	Suppose I tell the righteous that he will certainly live, but he becomes confident (bāṭaḥ, בטח) in his righteousness and commits iniquity. None of his righteous deeds will be remembered; because of the iniquity he has committed he will die.	When I say to the righteous, “He trusts (πέποιθεν) in his righteousness,” and should he commit lawlessness, none of his righteous acts shall be recalled in his injustice that he has committed; in it he shall die [Table].	When I say to the righteous, [Thou shalt live; and] he trusts (πέποιθεν) in his righteousness, and shall commit iniquity, none of his righteousnesses shall be remembered; in his unrighteousness which he has wrought, in it shall he die.
Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right [Table];	Suppose I say to the wicked, ‘You must certainly die,’ but he turns from his sin and does what is just and right.	And when I say to the impious, “By death you shall be put to death, and you shall turn back from your sin,” and should he perform judgment and righteousness [Table]	And when I say to the ungodly, Thou shalt surely die; and he shall turn from his sin, and do judgment and justice,
If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die [Table].	He returns what was taken in pledge, pays back what he has stolen, and follows the statutes that give life, committing no iniquity. He will certainly live—he will not die.	and restore a pledge and give back robbery, walk in the ordinances of life so as not to do what is wrong, by life he shall live, and he shall not die [Table];	and return the pledge, and repay that which he has robbed, [and] walk in the ordinances of life, so as to do no wrong; he shall surely live, and shall not die.
None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right; he shall surely live [Table].	None of the sins he has committed will be counted against him. He has done what is just and right; he will certainly live.	none of his sins that he has committed shall be recalled, for he has performed judgment and righteousness; in them he shall live [Table].	None of his sins which he has committed shall be remembered: because he has wrought judgment and righteousness; by them shall he live.
Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal [Table].	“Yet your people say, ‘The behavior of the Lord is not right,’ when it is their behavior that is not right.	And the sons of your people shall say, “The way of the Lord is not right,” and this way of theirs is not right [Table].	Yet the children of thy people will say, The way of the Lord is not straight: whereas this their way is not straight.

Though Eliphaz had probably never heard Ezekiel the rabbis who translated the Septuagint certainly had. I wonder if they didn’t hear Eliphaz’s reasoning as something like: Job is suffering, therefore Job sinned; apart from repentance Job’s fear of the Lord is folly because Job’s former righteousness will not save him from his present sinfulness.

The next word in the Hebrew word string of Job 4:6 in the Masoretic text was תִּ֜קְוָֽתְךָ֗ (tiqvâ). It was translated thy hope (Tanakh, KJV) and your hope (NET). It was rendered καὶ ἡ ἐλπίς σου in the Septuagint, so too your hope (NETS), thy hope also (English Elpenor).

This was followed by וְתֹ֣ם (tōm), which was translated and the uprightness (Tanakh/KJV) or and your blameless (NET). In the Septuagint it was καὶ ἡ ἀκακία (BLB), and the innocence (NETS), or καὶ ἡ κακία (Elpenor), and the mischief (English Elpenor). The occurrence of ἀκακία (NETS: innocence) in the BLB tends to corroborate וְתֹ֣ם (tōm) in the Masoretic text.

So what happened in the Elpenor version of the Septuagint? Was it a copyist error, dropping the initial ἀ, changing ἀκακία to κακία? It could be. I’m also beginning to wonder if the translators of the Elpenor version simply chose to expose Eliphaz’s sarcasm, to make his accusation more explicit for the Greek reader.

The final Hebrew word in the word string that is Job 4:6 in the Masoretic text was דְּרָכֶֽיךָ (dereḵ). It was translated of thy ways (Tanakh, KJV) and ways (NET). In the Septuagint it was τῆς ὁδοῦ σου, of your way (NETS) and of thy way (English Elpenor). Is not your fear of God your confidence, And the integrity of your ways your hope?¹ is how I first read it. A note (19) in the NET reads:

Eliphaz is not being sarcastic to Job. He knows that Job is a God-fearing man who lives out his faith in life. But he also knows that Job should apply to himself the same things he tells others.

This is more or less how I heard Eliphaz when I read an English translation of the Masoretic text only. David conveyed a similar concept regarding וּכְתֻמִּ֣י (tōm).

Masoretic Text		Septuagint
Psalm 7:8-10 (Tanakh/KJV)	Psalm 7:8-10 (NET)	Psalm 7:9-11 (NETS)	Psalm 7:9-11 (English Elpenor)
The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity (וּכְתֻמִּ֣י) that is in me.	The Lord judges the nations. Vindicate me, Lord, because I am innocent, because I am blameless (tōm, וכתמי), O Exalted One.²	The Lord will judge peoples; do me justice, O Lord, according to my righteousness and according to the innocence (ἀκακίαν) in me.	The Lord shall judge the nations: judge me, O Lord, according to my righteousness, and according to my innocence (ἀκακίαν) that is in me.
Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.	May the evil deeds of the wicked come to an end. But make the innocent secure, O righteous God, you who examine inner thoughts and motives.	Do let evil of sinners be brought to an end, and you shall direct the righteous. God is one who tests hearts and kidneys.	Oh let the wickedness of sinners come to an end; and [then] thou shalt direct the righteous, O God that searchest the hearts and reins.
My defence is of God, which saveth the upright (יִשְׁרֵי) in heart.	The Exalted God is my shield, the one who delivers the morally upright (yāšār, ישרי).	Righteous is my help from God, he who saves the upright (τοὺς εὐθεῖς) in heart.	My help is righteous, [coming] from God who saves the upright (τοὺς εὐθεῖς) in heart.

I may understand this prayer somewhat differently from David, maybe not. But I’m not a king surrounded by hostile armies. The wickedness of the wicked which concerns me most of the time is that which yet resides in my flesh. Another prayer of David’s follows:

Masoretic Text		Septuagint
Psalm 26:9-11 (Tanakh/KJV)	Psalm 26:9-11 (NET)	Psalm 25:9-11 (NETS)	Psalm 25:9-11 (English Elpenor)
Gather not my soul with sinners, nor my life with bloody men:	Do not sweep me away with sinners, or execute me along with violent people,	Do not destroy my soul together with the impious and my life with men of blood,	Destroy not my soul together with the ungodly, nor my life with bloody men:
In whose hands is mischief, and their right hand is full of bribes.	who are always ready to do wrong or offer a bribe.	in whose hands are acts of lawlessness; their right hand was filled with gifts.	in whose hands [are] iniquities, [and] their right hand is filled with bribes.
But as for me, I will walk in mine integrity (בְּתֻמִּ֥י): redeem me, and be merciful unto me.	But I have integrity (tōm, בתמי). Rescue me and have mercy on me!	But as for me, I walked in my guilessness [sic] (ἐν ἀκακίᾳ μου); redeem me, and have mercy on me.	But I have walked in my innocence (ἐν ἀκακίᾳ μου): redeem me, and have mercy upon me.

Despite his integrity, guilelessness or innocence, or perhaps because of it, David asked for redemption and mercy. I’ll consider one more example.

Masoretic Text		Septuagint
Psalm 41:12 (Tanakh/KJV)	Psalm 41:12 (NET)	Psalm 40:13 (NETS)	Psalm 40:13 (English Elpenor)
And as for me, thou upholdest me in mine integrity (בְּ֖תֻמִּי), and settest me before thy face for ever.	As for me, you uphold me because of my integrity (tōm, בתמי); you allow me permanent access to your presence.	But me you supported on account of my innocence (διὰ τὴν ἀκακίαν) and secured me before you forever.	But thou didst help me because of [mine] innocence (διὰ τὴν ἀκακίαν), and hast established me before thee for ever.

This comes closest to explaining how Job’s blameless ways might be his hope.³ Still, I can’t help wondering if modern translators haven’t reached too far to bolster Eliphaz’s integrity, guilelessness and innocence, especially if you have spoken nothing true in my presence⁴ is the more reliable understanding of the Lord’s critique of Eliphaz’s words. At any rate, if one thinks Eliphaz was sincere rather than sarcastic, one is more likely to hear what follows as a banal or ill-timed restatement of principle rather than a barely veiled accusation.

Masoretic Text		Septuagint
Job 4:7, 8 (Tanakh/KJV)	Job 4:7, 8 (NET)	Job 4:7, 8 (NETS)	Job 4:7, 8 (English Elpenor)
Remember, I pray thee, who ever perished, being innocent (נָקִ֣י)? or where were the righteous cut off?	Call to mind now: Who, being innocent (nāqî, נקי), ever perished? And where were upright people ever destroyed?	“Think now, who, being pure (καθαρὸς), perished, or when did the true perish root and all?	Remember then who has perished, being pure (καθαρὸς)? or when were the true-hearted utterly destroyed?
Even as I have seen, they that plow iniquity, and sow wickedness, reap the same.	Even as I have seen, those who plow iniquity and those who sow trouble reap the same.	For instance, I saw those who plow wrongs, and those who sow them reap torments for themselves.	Accordingly as I have seen men ploughing barren places, and they that sow them will reap sorrows for themselves.

I’ll pick this up in another essay.

Tables comparing Job 4:6; Psalm 85:8; 7:8; 7:9; 7:10; 26:9; 26:10; 26:11; 41:12; Job 4:7 and 4:8 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 4:6; Psalm 85:8 (84:9); 7:8 (7:9); 7:9 (7:10); 7:10 (7:11); 26:9 (25:9); 26:10 (25:10); 26:11 (25:11); 41:12 (40:13); Job 4:7 and 4:8 in the Septuagint (BLB and Elpenor) follow.

Job 4:6 (Tanakh)	Job 4:6 (KJV)	Job 4:6 (NET)
Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways?	Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways?	Is not your piety your confidence, and your blameless ways your hope?

Job 4:6 (Septuagint BLB)	Job 4:6 (Septuagint Elpenor)
πότερον οὐχ ὁ φόβος σού ἐστιν ἐν ἀφροσύνῃ καὶ ἡ ἐλπίς σου καὶ ἡ ἀκακία τῆς ὁδοῦ σου	πότερον οὐχ ὁ φόβος σού ἐστιν ἐν ἀφροσύνῃ καὶ ἡ ἐλπίς σου καὶ ἡ κακία τῆς ὁδοῦ σου
Job 4:6 (NETS)	Job 4:6 (English Elpenor)
Is your fear not based on a lack of sense, so too your hope and the innocence of your way?	Is not thy fear [founded] in folly, thy hope also, and the mischief of thy way?

Psalm 85:8 (Tanakh)	Psalm 85:8 (KJV)	Psalm 85:8 (NET)
I will hear what God the LORD will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly.	I will hear what God the LORD will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly.	I will listen to what God the Lord says. For he will make peace with his people, his faithful followers. Yet they must not return to their foolish ways.

Psalm 85:8 (Septuagint BLB)	Psalm 84:9 (Septuagint Elpenor)
ἀκούσομαι τί λαλήσει ἐν ἐμοὶ κύριος ὁ θεός ὅτι λαλήσει εἰρήνην ἐπὶ τὸν λαὸν αὐτοῦ καὶ ἐπὶ τοὺς ὁσίους αὐτοῦ καὶ ἐπὶ τοὺς ἐπιστρέφοντας πρὸς αὐτὸν καρδίαν	ἀκούσομαι τί λαλήσει ἐν ἐμοὶ Κύριος ὁ Θεός, ὅτι λαλήσει εἰρήνην ἐπὶ τὸν λαὸν αὐτοῦ καὶ ἐπὶ τοὺς ὁσίους αὐτοῦ καὶ ἐπὶ τοὺς ἐπιστρέφοντας καρδίαν ἐπ᾿ αὐτόν
Psalm 84:9 (NETS)	Psalm 84:9 (English Elpenor)
I will hear what the Lord God will speak with me, because he will speak peace to his people and to his devout and to those who turn to him their heart.	I will hear what the Lord God will say concerning me: for he shall speak peace to his people, and to his saints, and to those that turn their heart toward him.

Psalm 7:8 (Tanakh)	Psalm 7:8 (KJV)	Psalm 7:8 (NET)
The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity that is in me.	The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity that is in me.	The Lord judges the nations. Vindicate me, Lord, because I am innocent, because I am blameless, O Exalted One.

Psalm 7:8 (Septuagint BLB)	Psalm 7:9 (Septuagint Elpenor)
κύριος κρινεῖ λαούς κρῖνόν με κύριε κατὰ τὴν δικαιοσύνην μου καὶ κατὰ τὴν ἀκακίαν μου ἐπ᾽ ἐμοί	Κύριος κρινεῖ λαούς. κρῖνόν με, Κύριε, κατὰ τὴν δικαιοσύνην μου καὶ κατὰ τὴν ἀκακίαν μου ἐπ᾿ ἐμοί
Psalm 7:9 (NETS)	Psalm 7:9 (English Elpenor)
The Lord will judge peoples; do me justice, O Lord, according to my righteousness and according to the innocence in me.	The Lord shall judge the nations: judge me, O Lord, according to my righteousness, and according to my innocence that is in me.

Psalm 7:9 (Tanakh)	Psalm 7:9 (KJV)	Psalm 7:9 (NET)
Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.	Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.	May the evil deeds of the wicked come to an end. But make the innocent secure, O righteous God, you who examine inner thoughts and motives.

Psalm 7:9 (Septuagint BLB)	Psalm 7:10 (Septuagint Elpenor)
συντελεσθήτω δὴ πονηρία ἁμαρτωλῶν καὶ κατευθυνεῖς δίκαιον ἐτάζων καρδίας καὶ νεφροὺς ὁ θεός	συντελεσθήτω δὴ πονηρία ἁμαρτωλῶν καὶ κατευθυνεῖς δίκαιον, ἐτάζων καρδίας καὶ νεφροὺς ὁ Θεός
Psalm 7:10 (NETS)	Psalm 7:10 (English Elpenor)
Do let evil of sinners be brought to an end, and you shall direct the righteous. God is one who tests hearts and kidneys.	Oh let the wickedness of sinners come to an end; and [then] thou shalt direct the righteous, O God that searchest the hearts and reins.

Psalm 7:10 (Tanakh)	Psalm 7:10 (KJV)	Psalm 7:10 (NET)
My defence is of God, which saveth the upright in heart.	My defence is of God, which saveth the upright in heart.	The Exalted God is my shield, the one who delivers the morally upright.

Psalm 7:10 (Septuagint BLB)	Psalm 7:11 (Septuagint Elpenor)
δικαία ἡ βοήθειά μου παρὰ τοῦ θεοῦ τοῦ σῴζοντος τοὺς εὐθεῖς τῇ καρδίᾳ	δικαία ἡ βοήθειά μου παρὰ τοῦ Θεοῦ τοῦ σῴζοντος τοὺς εὐθεῖς τῇ καρδίᾳ
Psalm 7:11 (NETS)	Psalm 7:11 (English Elpenor)
Righteous is my help from God, he who saves the upright in heart.	My help is righteous, [coming] from God who saves the upright in heart.

Psalm 26:9 (Tanakh)	Psalm 26:9 (KJV)	Psalm 26:9 (NET)
Gather not my soul with sinners, nor my life with bloody men:	Gather not my soul with sinners, nor my life with bloody men:	Do not sweep me away with sinners, or execute me along with violent people,

Psalm 26:9 (Septuagint BLB)	Psalm 25:9 (Septuagint Elpenor)
μὴ συναπολέσῃς μετὰ ἀσεβῶν τὴν ψυχήν μου καὶ μετὰ ἀνδρῶν αἱμάτων τὴν ζωήν μου	μὴ συναπολέσῃς μετὰ ἀσεβῶν τὴν ψυχήν μου καὶ μετὰ ἀνδρῶν αἱμάτων τὴν ζωήν μου
Psalm 25:9 (NETS)	Psalm 25:9 (English Elpenor)
Do not destroy my soul together with the impious and my life with men of blood,	Destroy not my soul together with the ungodly, nor my life with bloody men:

Psalm 26:10 (Tanakh)	Psalm 26:10 (KJV)	Psalm 26:10 (NET)
In whose hands is mischief, and their right hand is full of bribes.	In whose hands is mischief, and their right hand is full of bribes.	who are always ready to do wrong or offer a bribe.

Psalm 26:10 (Septuagint BLB)	Psalm 25:10 (Septuagint Elpenor)
ὧν ἐν χερσὶν ἀνομίαι ἡ δεξιὰ αὐτῶν ἐπλήσθη δώρων	ὧν ἐν χερσὶν ἀνομίαι, ἡ δεξιὰ αὐτῶν ἐπλήσθη δώρων
Psalm 25:10 (NETS)	Psalm 25:10 (English Elpenor)
in whose hands are acts of lawlessness; their right hand was filled with gifts.	in whose hands [are] iniquities, [and] their right hand is filled with bribes.

Psalm 26:11 (Tanakh)	Psalm 26:11 (KJV)	Psalm 26:11 (NET)
But as for me, I will walk in mine integrity: redeem me, and be merciful unto me.	But as for me, I will walk in mine integrity: redeem me, and be merciful unto me.	But I have integrity. Rescue me and have mercy on me!

Psalm 26:11 (Septuagint BLB)	Psalm 25:11 (Septuagint Elpenor)
ἐγὼ δὲ ἐν ἀκακίᾳ μου ἐπορεύθην λύτρωσαί με καὶ ἐλέησόν με	ἐγὼ δὲ ἐν ἀκακίᾳ μου ἐπορεύθην· λύτρωσαί με καὶ ἐλέησόν με
Psalm 25:11 (NETS)	Psalm 25:11 (English Elpenor)
But as for me, I walked in my guilessness; redeem me, and have mercy on me.	But I have walked in my innocence: redeem me, and have mercy upon me.

Psalm 41:12 (Tanakh)	Psalm 41:12 (KJV)	Psalm 41:12 (NET)
And as for me, thou upholdest me in mine integrity, and settest me before thy face for ever.	And as for me, thou upholdest me in mine integrity, and settest me before thy face for ever.	As for me, you uphold me because of my integrity; you allow me permanent access to your presence.

Psalm 41:12 (Septuagint BLB)	Psalm 40:13 (Septuagint Elpenor)
ἐμοῦ δὲ διὰ τὴν ἀκακίαν ἀντελάβου καὶ ἐβεβαίωσάς με ἐνώπιόν σου εἰς τὸν αἰῶνα	ἐμοῦ δὲ διὰ τὴν ἀκακίαν ἀντελάβου, καὶ ἐβεβαίωσάς με ἐνώπιόν σου εἰς τὸν αἰῶνα
Psalm 40:13 (NETS)	Psalm 40:13 (English Elpenor)
But me you supported on account of my innocence and secured me before you forever.	But thou didst help me because of [mine] innocence, and hast established me before thee for ever.

Job 4:7 (Tanakh)	Job 4:7 (KJV)	Job 4:7 (NET)
Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off?	Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off?	Call to mind now: Who, being innocent, ever perished? And where were upright people ever destroyed?

Job 4:7 (Septuagint BLB)	Job 4:7 (Septuagint Elpenor)
μνήσθητι οὖν τίς καθαρὸς ὢν ἀπώλετο ἢ πότε ἀληθινοὶ ὁλόρριζοι ἀπώλοντο	μνήσθητι οὖν, τίς καθαρὸς ὢν ἀπώλετο ἢ πότε ἀληθινοὶ ὁλόρριζοι ἀπώλοντο
Job 4:7 (NETS)	Job 4:7 (English Elpenor)
“Think now, who, being pure, perished, or when did the true perish root and all?	Remember then who has perished, being pure? or when were the true-hearted utterly destroyed?

Job 4:8 (Tanakh)	Job 4:8 (KJV)	Job 4:8 (NET)
Even as I have seen, they that plow iniquity, and sow wickedness, reap the same.	Even as I have seen, they that plow iniquity, and sow wickedness, reap the same.	Even as I have seen, those who plow iniquity and those who sow trouble reap the same.

Job 4:8 (Septuagint BLB)	Job 4:8 (Septuagint Elpenor)
καθ᾽ ὃν τρόπον εἶδον τοὺς ἀροτριῶντας τὰ ἄτοπα οἱ δὲ σπείροντες αὐτὰ ὀδύνας θεριοῦσιν ἑαυτοῖς	καθ᾿ ὃν τρόπον εἶδον τοὺς ἀροτριῶντας τὰ ἄτοπα, οἱ δὲ σπείροντες αὐτὰ ὀδύνας θεριοῦσιν ἑαυτοῖς
Job 4:8 (NETS)	Job 4:8 (English Elpenor)
For instance, I saw those who plow wrongs, and those who sow them reap torments for themselves.	Accordingly as I have seen men ploughing barren places, and they that sow them will reap sorrows for themselves.

Nothing True, Part 5

¹ Job 4:6 (NASB)

² NET note 26: The Hebrew form עָלָי (ʿalay) has been traditionally understood as the preposition עַל (ʿal, “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (ʿalah, “ascend”). This relatively rare title appears elsewhere in the OT (see HALOT 824-25 s.v. I עַל, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (AB), 1:44-45, and P. C. Craigie, Psalms 1-50 (WBC), 98.

³ Job 4:6b (NET)

⁴ Job 42:7b (NETS) Table

Who Am I? Part 14

Posted on August 29, 2023 by admin

I came across a YouTube video recently: “5 Bible Passages That Caused Me to Lose My Faith” by Kristi Burke. It was short and to the point. Ms. Burke looked to be about my daughter’s age. My daughter won’t articulate her own deconstruction experience around me. She will only state her preference for the witchcraft/neopagan beliefs and community she espouses now. So, I clicked on the link.

It seems only fair to let Ms. Burke state her own purpose:

Hi, guys, welcome back to my channel, where we deconstruct all of the things we were taught not to question growing up in evangelical, fundamentalist, conservative christian churches.

We have similar backgrounds. But I can’t honestly say that I was “taught not to question.” Why didn’t I talk to anyone about what I was going through at the time?¹ I thought I already knew what they would say. Might I have been pleasantly surprised? I don’t know. I didn’t talk to anyone. But nothing is ever quite as simple as what I was taught “growing up in evangelical, fundamentalist, conservative christian churches.”

I had a home with parents and a brother and a sister. I went to school. I had friends (and enemies) at home, at school and at church. I played sports and had friends (and enemies) on various teams. And I knew more or less how to fit in in all of these different environments. The rub came sometime in what is now called my tween years, when I began to recognize that God didn’t create me to be a social chameleon, but one person made in his image in all of these different social environments.

I had a few years of experience by then (which felt like a lifetime at the time) of how adult advice didn’t often pan out when navigating all the different social environments they had placed me in. I “knew” I had to figure it out pretty much on my own. And about that time I also became more self-conscious of my own free will: “I want” (θέλω). What did I want in all of it?

Ms. Burke described her faith prior to encountering the “5 Bible Passages”:

I believed in a god who created all people, gave them free will and that he wanted all people to be saved but he couldn’t violate their free will to save them. And that it was the most loving thing he could do to give people freedom. And within that freedom they could either choose him and go to heaven or they could reject him and go to hell. And that would be entirely their choice.

This was essentially my belief except that Ms. Burke made no mention of Jesus or sin: Christ Jesus came into the world to save sinners,² Paul wrote Timothy. I have not come to call the righteous, Jesus said, but sinners to repentance.³ Granted, Ms. Burke’s purpose was not to present a true or even a credible gospel but to “deconstruct all of the things we were taught not to question growing up in evangelical, fundamentalist, conservative christian churches.”

I’m coming fresh from reviewing the story of Eve and the serpent. Her free will led to an attempt to be like God by following the serpent’s advice. Could her free will have led her to reject the serpent’s advice once she saw that the tree was good for food and that it was pleasing for the eyes to look at and it was beautiful to contemplate?⁴ I don’t think so. All of that desire seems to have determined what she wanted and therefore shaped her free will.

What did Jesus say about his own free will?

Matthew 26:39 (NET) Table	John 10:17, 18 (NET)
Going a little farther, [Jesus] 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 (θέλω), but what you will.”	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 (ἐμαυτοῦ). 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.”

While I have no particular quarrel with translating ἀπ᾿ ἐμαυτοῦ of my own free will, I appreciate the precision of Scripture in Greek. Jesus did not use the verb θέλω here. His own will, what He wanted, was not to die a torturous death. And his ἐμαυτοῦ (NET: my own free will) was an authority (ἐξουσίαν, a form of ἐξουσία) received (ἔλαβον, a form of λαμβάνω) by commandment (ἐντολὴν, a form of ἐντολή) from God his Father.

The writer of Hebrews described Jesus’ purpose in the world (Hebrews 10:4-7 NET):

For it is impossible for the blood of bulls and goats to take away sins. So when [Christ] came into the world, he said,

“Sacrifice and offering you did not desire, but a body you prepared for me.

Whole burnt offerings and sin-offerings you took no delight in.

Then I said, ‘Here I am: I have come—it is written of me in the scroll of the book—to do your will (θέλημα), O God.’”

The Greek word θέλημα is the noun form of the verb θέλω. Those who believe that salvation is a choice made by a sinner’s free will tend to make the Gospel something that they think might appeal to a sinner’s free will: going to heaven rather than to hell, heaven being a euphemism here for not-hell. The pitch relies on the implication that heaven is where one gets what one wants (i.e., one’s own free will).

Jesus taught us to pray (Matthew 5:10 NET):

…may your kingdom come, may your will (θέλημα σου) be done on earth as it is in heaven.

The implication here is that God’s will is done in heaven. How much would a sinner striving faithfully to pursue a sinner’s free will care for Jesus’ heaven? Jesus said to Nicodemus (John 3:3 NET):

I tell you the solemn truth, unless a person is born from above, he cannot see the kingdom of God [Table].

The Greek word translated see was ἰδεῖν (a form of εἴδω). It was the same root word Nicodemus used when he said (John 3:2 NET):

Rabbi, we know (οἴδαμεν, another form of εἴδω) that you are a teacher who has come from God. For no one could perform the miraculous signs that you do unless God is with him [Table].

In other words, Jesus didn’t threaten Nicodemus with eternal damnation, but commended his partial insight. It helps one to understand why He was so surprised that Nicodemus didn’t actually understand one of these earthly things (John 3:6, 7 NET).

What is born of the flesh is flesh, and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all be born from above.’

Not all free will (θέλω) is born of the flesh. Jesus said (John 15:7 NET):

If you remain in me and my words remain in you, ask whatever you want (θέλητε, another form of θέλω), and it will be done for you [Table].

Here, I would assume that as you remain in Jesus and his words remain in you, whatever you want is born of the Spirit. The Greek words translated whatever were ὃ ἐὰν. So how did Jesus’ Gospel presentation differ (Matthew 11:28-30 NET)?

Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke on you and learn from me because I am gentle and humble in heart, and you will find rest for your souls [Table]. For my yoke is easy to bear, and my load is not hard to carry.

It doesn’t really matter if people are weary (κοπιῶντες, a form of κοπιάω) and burdened (πεφορτισμένοι, a form of φορτίζω) by their lives lived in sin—foolish, disobedient, misled, enslaved to various passions and desires, spending [their] lives in evil and envy, hateful and hating one another⁵—or from their attempts to make themselves righteous by obeying rules. While the invitation is sincere, Jesus also said (John 6:44, 45 NET):

No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day [Table]. It is written in the prophets, ‘And they will all be taught by God.’ Everyone who hears and learns from the Father comes to me [Table].

These are not as contradictory as they seem in English. The Greek word translated come in the phrase come to me was the adverb δεῦτε, and in the phrase no one can come to me it was the verb ἐλθεῖν (a form of ἔρχομαι). Anyone who believes that salvation is the result of a sinner’s free will is unlikely to believe that they will all be taught by God effectually, but Jesus also said (John 12:31, 32 NET):

Now is the judgment of this world; now the ruler of this world will be driven out. And I, when I am lifted up from the earth, will draw all people to myself.

Disbelieving Him adversely impacts one’s knowledge of God, but doesn’t change his mind, no matter how many people refuse to take Him at his word: Let God be proven true, and every human being shown up as a liar,⁶ Paul wrote in response to his own rhetorical question: If some were unfaithful, their unfaithfulness will not nullify God’s faithfulness, will it?⁷

With that as background I’ll turn to Ms. Burke’s first Bible passage: “Romans 9, which was the starting point of my deconstruction journey,”⁸ she said. Though she began in verse 16, I’ll start at the beginning of the chapter to gain some context (Romans 9:1-6a NET):

I am telling the truth in Christ (I am not lying!), for my conscience assures me in the Holy Spirit—I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed—cut off from Christ—for the sake of my people, my fellow countrymen [Table], who are Israelites. To them belong the adoption as sons, the glory, the covenants, the giving of the law, the temple worship, and the promises. To them belong the patriarchs, and from them, by human descent, came the Christ, who is God over all, blessed forever! Amen.

It is not as though the word of God had failed.

Here was the perfect opportunity for Paul to explain how God “gave them free will and that he wanted all people to be saved but he couldn’t violate their free will to save them. And that it was the most loving thing he could do to give people freedom. And within that freedom they could either choose him and go to heaven or they could reject him and go to hell. And that would be entirely their choice.”⁹

Instead, Paul wrote (Romans 9:6b, 7 NET):

For not all those who are descended from Israel are truly Israel, nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted” [See Greek Table Comparison].

What is born of the flesh is flesh, and what is born of the Spirit is spirit, Jesus said. Do not be amazed that I said to you, ‘You must all be born from above.’¹⁰ And Paul began here to explain the implications of that difference, contrasting the children of the flesh to the children of God or the children of promise (Romans 9:8-13 NET).

This means it is not the children of the flesh who are the children of God; rather, the children of promise are counted as descendants. For this is what the promise declared: “About a year from now I will return and Sarah will have a son.” Not only that, but when Rebekah had conceived children by one man, our ancestor Isaac—even before they were born or had done anything good or bad¹¹ (so that God’s purpose in election would stand, not by works but by his calling)—it was said¹² to her, “The older will serve the younger,” just as it is written: “Jacob I loved, but Esau I hated.”

Those who believe salvation is a choice of a sinner’s free will would be content it seems to let those for whom Paul had great sorrow and unceasing anguish in [his] heart¹³ hear Jesus say: Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!¹⁴ It was, after all, their choice, wasn’t it?

There is no commandment of God granting any authority to sinners to come to Jesus of their own free will, according to Jesus: No one can come to me unless the Father who sent me draws him.¹⁵ The “most loving thing he could do” is not “to give people freedom”¹⁶ to destroy themselves forever. For who are the children of promise that God’s purpose in election would stand, according to Jesus? And I, when I am lifted up from the earth, will draw all people to myself.¹⁷

According to a note (5) in the NET Hebrews 10:5b-7 was a quotation from Psalm 40:6-8. A table follows comparing the Greek of Hebrews 10:5b-7 to that of the Septuagint.

Hebrews 10:5b, 6 (NET Parallel Greek)	Psalm 40:6 (Septuagint BLB)	Psalm 39:7 (Septuagint Elpenor)
θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας	θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας ὠτία δὲ κατηρτίσω μοι ὁλοκαύτωμα καὶ περὶ ἁμαρτίας οὐκ ᾔτησας	θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι· ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἐζήτησας
Hebrews 10:5b, 6 (NET)	Psalm 39:7 (NETS)	Psalm 39:7 (English Elpenor)
Sacrifice and offering you did not desire, but a body you prepared for me. Whole burnt offerings and sin-offerings you took no delight in.	Sacrifice and offering you did not want, but ears you fashioned for me. Whole burnt offering and one for sin you did not request.	Sacrifice and offering thou wouldest not; but a body hast thou prepared me: whole-burnt-offering and [sacrifice] for sin thou didst not require.
Hebrews 10:7 (NET Parallel Greek)	Psalm 40:7, 8a (Septuagint BLB)	Psalm 39:8, 9a (Septuagint Elpenor)
τότε εἶπον· ἰδοὺ ἥκω, ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ, τοῦ ποιῆσαι ὁ θεὸς τὸ θέλημα σου	τότε εἶπον ἰδοὺ ἥκω ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ τοῦ ποιῆσαι τὸ θέλημά σου ὁ θεός μου ἐβουλήθην	τότε εἶπον· ἰδοὺ ἥκω, ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ τοῦ ποιῆσαι τὸ θέλημά σου, ὁ Θεός μου, ἐβουλήθην
Hebrews 10:7 (NET)	Psalm 39:8, 9a (NETS)	Psalm 39:8, 9a (English Elpenor)
Then I said, ‘Here I am: I have come—it is written of me in the scroll of the book—to do your will, O God.’”	Then I said, “Look, I have come; in a scroll of a book it is written of me. To do your will, O my God, I desired —	Then I said, Behold, I come: in the volume of the book it is written concerning me, I desired to do thy will, O my God,

I’m becoming more convinced that the Holy Spirit corrected the false pen of the scribes through the writer of Hebrews.

Masoretic Text		Septuagint
Jeremiah 8:8 (Tanakh/KJV)	Jeremiah 8:8 (NET)	Jeremiah 8:8 (NETS)	Jeremiah 8:8 (English Elpenor)
How do ye say, We are wise, and the law of the LORD is with us? Lo, certainly in vain made he it; the pen (עֵ֖ט) of the scribes is in vain (שֶׁ֥קֶר).	How can you say, “We are wise! We have the law of the Lord”? The truth is, those who teach it have used their writings to make it say what it does not really mean [Note 24: The lying (šeqer, שקר) pen (ʿēṭ, עט) of the scribes has made (it) into a lie].	How will you say, “We are wise, and the law of the Lord is with us?” A false pen (σχοῖνος ψευδὴς) has become of no use to scribes.	How will ye say, We are wise, and the law of the Lord is with us? In vain have the scribes used a false pen (σχοῖνος ψευδὴς).

According to a note (21) in the NET Romans 9:9b was a quotation from Genesis 18:10 and 14. Two tables follow comparing the Greek of Paul’s quotation to that of the Septuagint.

Romans 9:9b (NET Parallel Greek)	Genesis 18:10b (Septuagint BLB) Table	Genesis 18:10b (Septuagint Elpenor)
κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται τῇ Σάρρᾳ υἱός	κατὰ τὸν καιρὸν τοῦτον εἰς ὥρας καὶ ἕξει υἱὸν Σαρρα ἡ γυνή σου	κατὰ τὸν καιρὸν τοῦτον εἰς ὥρας, καὶ ἕξει υἱὸν Σάρρα ἡ γυνή σου
Romans 9:9b (NET)	Genesis 18:10b (NETS)	Genesis 18:10b (English Elpenor)
About a year from now I will return and Sarah will have a son.	I will come to you, when I return, during this season next year, and Sarra your wife shall have a son.	I will return and come to thee according to this period seasonably, and Sarrha thy wife shall have a son

Romans 9:9b (NET Parallel Greek)	Genesis 18:14b (Septuagint BLB) Table	Genesis 18:14b (Septuagint Elpenor)
κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται τῇ Σάρρᾳ υἱός	εἰς τὸν καιρὸν τοῦτον ἀναστρέψω πρὸς σὲ εἰς ὥρας καὶ ἔσται τῇ Σαρρα υἱός	εἰς τὸν καιρὸν τοῦτον ἀναστρέψω πρὸς σὲ εἰς ὥρας· καὶ ἔσται τῇ Σάρρᾳ υἱός
Romans 9:9b (NET)	Genesis 18:14b (NETS)	Genesis 18:14b (English Elpenor)
About a year from now I will return and Sarah will have a son.	In this season I will come back to you next year, and Sarra shall have a son.	I will return and come to thee according to this period seasonably, and Sarrha thy wife shall have a son

According to a note (27) in the NET Romans 9:12b was a quotation from Genesis 25:23. A table follows comparing the Greek of Paul’s quotation to that of the Septuagint.

Romans 9:12b (NET Parallel Greek)	Genesis 25:23b (Septuagint BLB)	Genesis 25:23b (Septuagint Elpenor)
ὁ μείζων δουλεύσει τῷ ἐλάσσονι	ὁ μείζων δουλεύσει τῷ ἐλάσσονι	ὁ μείζων δουλεύσει τῷ ἐλάσσονι
Romans 9:12b (NET)	Genesis 25:23b (NETS)	Genesis 25:23b (English Elpenor)
The older will serve the younger	the greater shall be subject to the lesser.	the elder shall serve the younger.

According to a note (28) in the NET Romans 9:13b was a quotation from Malachi 1:2, 3. A table follows comparing the Greek of Paul’s quotation to that of the Septuagint.

Romans 9:13b (NET Parallel Greek)	Malachi 1:2b, 3a (Septuagint BLB)	Malachi 1:2b, 3a (Septuagint Elpenor)
τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα	ἠγάπησα τὸν Ιακωβ τὸν δὲ Ησαυ ἐμίσησα	ἠγάπησα τόν ᾿Ιακώβ, τὸν δὲ ῾Ησαῦ ἐμίσησα
Romans 9:13b (NET)	Malachi 1:2b, 3a (NETS)	Malachi 1:2b, 3a (English Elpenor)
Jacob I loved, but Esau I hated.	I loved Iakob, but I hated Esau	I loved Jacob, and hated Esau

Tables comparing Psalm 40:6; 40:7; 40:8; Jeremiah 8:8; Genesis 25:23; Malachi 1:2 and 1:3 in the Tanakh, KJV and NET; and tables comparing Psalm 40:6 (39:7); 40:7 (39:8); 40:8 (39:9); Jeremiah 8:8; Genesis 25:23; Malachi 1:2 and 1:3 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and a table comparing the Greek of Romans 9:11, 12 the NET and KJV follow.

Psalm 40:6 (Tanakh)	Psalm 40:6 (KJV)	Psalm 40:6 (NET)
Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.	Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.	Receiving sacrifices and offerings are not your primary concern. You make that quite clear to me. You do not ask for burnt sacrifices and sin offerings.

Psalm 40:6 (Septuagint BLB)	Psalm 39:7 (Septuagint Elpenor)
θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας ὠτία δὲ κατηρτίσω μοι ὁλοκαύτωμα καὶ περὶ ἁμαρτίας οὐκ ᾔτησας	θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι· ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἐζήτησας
Psalm 39:7 (NETS)	Psalm 39:7 (English Elpenor)
Sacrifice and offering you did not want, but ears you fashioned for me. Whole burnt offering and one for sin you did not request.	Sacrifice and offering thou wouldest not; but a body hast thou prepared me: whole-burnt-offering and [sacrifice] for sin thou didst not require.

Psalm 40:7 (Tanakh)	Psalm 40:7 (KJV)	Psalm 40:7 (NET)
Then said I, Lo, I come: in the volume of the book it is written of me,	Then said I, Lo, I come: in the volume of the book it is written of me,	Then I say, “Look, I come! What is written in the scroll pertains to me.

Psalm 40:7 (Septuagint BLB)	Psalm 39:8 (Septuagint Elpenor)
τότε εἶπον ἰδοὺ ἥκω ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ	τότε εἶπον· ἰδοὺ ἥκω, ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ
Psalm 39:8 (NETS)	Psalm 39:8 (English Elpenor)
Then I said, “Look, I have come; in a scroll of a book it is written of me.	Then I said, Behold, I come: in the volume of the book it is written concerning me,

Psalm 40:8 (Tanakh)	Psalm 40:8 (KJV)	Psalm 40:8 (NET)
I delight to do thy will, O my God: yea, thy law is within my heart.	I delight to do thy will, O my God: yea, thy law is within my heart.	I want to do what pleases you, my God. Your law dominates my thoughts.”

Psalm 40:8 (Septuagint BLB)	Psalm 39:9 (Septuagint Elpenor)
τοῦ ποιῆσαι τὸ θέλημά σου ὁ θεός μου ἐβουλήθην καὶ τὸν νόμον σου ἐν μέσῳ τῆς κοιλίας μου	τοῦ ποιῆσαι τὸ θέλημά σου, ὁ Θεός μου, ἐβουλήθην καὶ τὸν νόμον σου ἐν μέσῳ τῆς κοιλίας μου
Psalm 39:9 (NETS)	Psalm 39:9 (English Elpenor)
To do your will, O my God, I desired—and your law, within my belly.”	I desired to do thy will, O my God, and thy law in the midst of mine heart.

Jeremiah 8:8 (Tanakh)	Jeremiah 8:8 (KJV)	Jeremiah 8:8 (NET)
How do ye say, We are wise, and the law of the LORD is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain.	How do ye say, We are wise, and the law of the LORD is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain.	How can you say, “We are wise! We have the law of the Lord”? The truth is, those who teach it have used their writings to make it say what it does not really mean.

Jeremiah 8:8 (Septuagint BLB)	Jeremiah 8:8 (Septuagint Elpenor)
πῶς ἐρεῖτε ὅτι σοφοί ἐσμεν ἡμεῖς καὶ νόμος κυρίου ἐστὶν μεθ᾽ ἡμῶν εἰς μάτην ἐγενήθη σχοῖνος ψευδὴς γραμματεῦσιν	πῶς ἐρεῖτε· ὅτι σοφοί ἐσμεν ἡμεῖς, καὶ νόμος Κυρίου μεθ’ ἡμῶν ἐστιν; εἰς μάτην ἐγενήθη σχοῖνος ψευδὴς γραμματεῦσιν
Jeremiah 8:8 (NETS)	Jeremiah 8:8 (English Elpenor)
How will you say, “We are wise, and the law of the Lord is with us?” A false pen has become of no use to scribes.	How will ye say, We are wise, and the law of the Lord is with us? In vain have the scribes used a false pen.

Genesis 25:23 (Tanakh)	Genesis 25:23 (KJV)	Genesis 25:23 (NET)
And HaShem said unto her: Two nations are in thy womb, and two peoples shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.	And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.	and the Lord said to her, “Two nations are in your womb, and two peoples will be separated from within you. One people will be stronger than the other, and the older will serve the younger.”

Genesis 25:23 (Septuagint BLB)	Genesis 25:23 (Septuagint Elpenor)
καὶ εἶπεν κύριος αὐτῇ δύο ἔθνη ἐν τῇ γαστρί σού εἰσιν καὶ δύο λαοὶ ἐκ τῆς κοιλίας σου διασταλήσονται καὶ λαὸς λαοῦ ὑπερέξει καὶ ὁ μείζων δουλεύσει τῷ ἐλάσσονι	καὶ εἶπε Κύριος αὐτῇ· δύο ἔθνη ἐν γαστρί σου εἰσί, καὶ δύο λαοὶ ἐκ τῆς κοιλίας σου διασταλήσονται· καὶ λαὸς λαοῦ ὑπερέξει, καὶ ὁ μείζων δουλεύσει τῷ ἐλάσσονι
Genesis 25:23 (NETS)	Genesis 25:23 (English Elpenor)
and the Lord said to her, “Two nations are in your womb, and two peoples from your uterus shall be divided, and a people shall excel over a people, and the greater shall be subject to the lesser.”	And the Lord said to her, There are two nations in thy womb, and two peoples shall be separated from thy belly, and one people shall excel the other, and the elder shall serve the younger.

Malachi 1:2 (Tanakh)

Malachi 1:2 (KJV)

Malachi 1:2 (NET)

I have loved you, saith the LORD. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the LORD: yet I loved Jacob,

“I have shown love to you,” says the Lord, but you say, “How have you shown love to us?”

“Esau was Jacob’s brother,” the Lord explains, “yet I chose Jacob

Malachi 1:2 (Septuagint BLB)	Malachi 1:2 (Septuagint Elpenor)
ἠγάπησα ὑμᾶς λέγει κύριος καὶ εἴπατε ἐν τίνι ἠγάπησας ἡμᾶς οὐκ ἀδελφὸς ἦν Ησαυ τοῦ Ιακωβ λέγει κύριος καὶ ἠγάπησα τὸν Ιακωβ	᾿Ηγάπησα ὑμᾶς, λέγει Κύριος. καὶ εἴπατε· ἐν τίνι ἠγάπησας ἡμᾶς; οὐκ ἀδελφὸς ἦν ῾Ησαῦ τοῦ ᾿Ιακώβ; λέγει Κύριος, καὶ ἠγάπησα τόν ᾿Ιακώβ
Malachi 1:2 (NETS)	Malachi 1:2 (English Elpenor)
I loved you, says the Lord. And you said, “How did you love us?” Was not Esau Iakob’s brother? says the Lord. And I loved Iakob,	I have loved you, saith the Lord. And ye said, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob,

Malachi 1:3 (Tanakh)	Malachi 1:3 (KJV)	Malachi 1:3 (NET)
And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.	And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.	and rejected Esau. I turned Esau’s mountains into a deserted wasteland and gave his territory to the wild jackals.”

Malachi 1:3 (Septuagint BLB)	Malachi 1:3 (Septuagint Elpenor)
τὸν δὲ Ησαυ ἐμίσησα καὶ ἔταξα τὰ ὅρια αὐτοῦ εἰς ἀφανισμὸν καὶ τὴν κληρονομίαν αὐτοῦ εἰς δόματα ἐρήμου	τὸν δὲ ῾Ησαῦ ἐμίσησα καὶ ἔταξα τὰ ὅρια αὐτοῦ εἰς ἀφανισμὸν καὶ τὴν κληρονομίαν αὐτοῦ εἰς δώματα ἐρήμου
Malachi 1:3 (NETS)	Malachi 1:3 (English Elpenor)
but I hated Esau, and I made his mountains an annihilation and his heritage gifts of the wilderness.	and hated Esau and laid waste his borders, and made his heritage as dwellings of the wilderness?

Romans 9:11, 12 (NET)	Romans 9:11, 12 (KJV)
even before they were born or had done anything good or bad (so that God’s purpose in election would stand, not by works but by his calling)—	(For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)

Romans 9:11, 12a (NET Parallel Greek)	Romans 9:11 (Stephanus Textus Receptus)	Romans 9:11 (Byzantine Majority Text)
μήπω γὰρ γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον (ἵνα ἡ κατ᾿ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ (12a) οὐκ ἐξ ἔργων ἀλλ᾿ ἐκ τοῦ καλοῦντος)	μηπω γαρ γεννηθεντων μηδε πραξαντων τι αγαθον η κακον ινα η κατ εκλογην του θεου προθεσις μενη ουκ εξ εργων αλλ εκ του καλουντος	μηπω γαρ γεννηθεντων μηδε πραξαντων τι αγαθον η κακον ινα η κατ εκλογην προθεσις του θεου μενη ουκ εξ εργων αλλ εκ του καλουντος

it was said to her, “The older will serve the younger,”

It was said unto her, The elder shall serve the younger.

Romans 9:12b (NET Parallel Greek)	Romans 9:12 (Stephanus Textus Receptus)	Romans 9:12 (Byzantine Majority Text)
ἐρρέθη αὐτῇ ὅτι ὁ μείζων δουλεύσει τῷ ἐλάσσονι	ερρηθη αυτη οτι ο μειζων δουλευσει τω ελασσονι	ερρηθη αυτη οτι ο μειζων δουλευσει τω ελασσονι

Who Am I? Part 15

Back to Who Am I? Part 16

Back to Who Am I? Part 17

¹ Who Am I? Part 3; Torture, Part 4

² 1 Timothy 1:15b (NET)

³ Luke 5:32 (NET)

⁴ Genesis 3:6a (NETS) Table

⁵ Titus 3:3 (NET)

⁶ Romans 3:4b (NET) Table

⁷ Romans 3:3 (NET)

⁸ “5 Bible Passages That Caused Me to Lose My Faith,” Kristi Burke

⁹ Ibid.

¹⁰ John 3:6, 7 (NET)

¹¹ The NET parallel Greek text and NA²⁸ had φαῦλον here, where the Stephanus Textus Receptus and Byzantine Majority Text had κακον (KJV: evil).

¹² The NET parallel Greek text and NA²⁸ had ἐρρέθη here, where the Stephanus Textus Receptus and Byzantine Majority Text had ερρηθη.

¹³ Romans 9:2 (NET)

¹⁴ Matthew 25:41b (NET)

¹⁵ John 6:44a (NET) Table

¹⁶ “5 Bible Passages That Caused Me to Lose My Faith,” Kristi Burke

¹⁷ John 12:32 (NET)

Father, Son and Holy Spirit – Part 9

Posted on August 18, 2023 by admin

This is a continuation of my intent to become much more familiar with the Greek translation of יְהֹוָ֨ה (Yᵊhōvâ) and יֱהֹוִה֙ (yᵊhōvâ) in the Septuagint.

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

Here the narrator called God יְהֹוָ֣ה (Yᵊhōvâ) אֱלֹהִ֑ים (ĕlōhîm) in the Masoretic text, which was corroborated by Κύριος ὁ Θεὸς in the Septuagint. But the serpent said אֱלֹהִ֔ים (ĕlōhîm) in the Masoretic text, and ὁ Θεὸς in the Septuagint.

When did this happen? Is it still Friday, the sixth day? I’m going to say, no, because the text sounds like the sixth day was concluded before this happened: God saw all that he had made—and it was very good! There was evening, and there was morning, the sixth day.¹ So, is it Saturday, the Sabbath? Again, I’ll say, no, because of the way I hear the text (Genesis 2:1-3 NET):

The heavens and the earth were completed with everything that was in them [Table]. By the seventh day God finished the work that he had been doing, and he ceased on the seventh day all the work that he had been doing [Table]. God blessed the seventh day and made it holy because on it he ceased all the work that he had been doing in creation [Table].

So, I’m going to say that this conversation between Eve and the serpent occurred sometime between the following Sunday and Eve’s first conception. And the latter is just for my convenience, so I don’t have to deal with the ramifications of a child conceived before Adam sinned. I’ll leave that kind of speculation to Dan Brown. Maybe I’ll see the movie if Ron Howard is so inclined.

Eve corrected the serpent’s error:

Masoretic Text		Septuagint
Genesis 3:2, 3 (Tanakh)	Genesis 3:2, 3 (NET)	Genesis 3:2, 3 (NETS)	Genesis 3:2, 3 (English Elpenor)
And the woman said unto the serpent: ‘Of the fruit of the trees of the garden we may eat; [Table]	The woman said to the serpent, “We may eat of the fruit from the trees of the orchard;	And the woman said to the snake, “We shall eat of the fruit of the tree of the orchard, [Table]	And the woman said to the serpent, We may eat of the fruit of the trees of the garden,
but of the fruit of the tree which is in the midst of the garden, G-d (אֱלֹהִ֗ים) hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die’ [Table].	but concerning the fruit of the tree that is in the middle of the orchard God (ĕlōhîm, אלהים) said, ‘You must not eat from it, and you must not touch it, or else you will die.’”	but of the fruit of the tree that is in the middle of the orchard, God (ὁ θεός) said, ‘You shall not eat of it nor shall you even touch it, lest you die’” [Table].	but of the fruit of the tree which is in the midst of the garden, God (ὁ Θεός) said, Ye shall not eat of it, neither shall ye touch it, lest ye die.

Here Eve called God אֱלֹהִ֗ים (ĕlōhîm) in the Masoretic text and ὁ Θεός in the Septuagint.

Masoretic Text		Septuagint
Genesis 3:4, 5 (Tanakh)	Genesis 3:4, 5 (NET)	Genesis 3:4, 5 (NETS)	Genesis 3:4, 5 (English Elpenor)
And the serpent said unto the woman: ‘Ye shall not surely die; [Table]	The serpent said to the woman, “Surely you will not die,	And the snake said to the woman, “You will not die by death, [Table]	And the serpent said to the woman, Ye shall not surely die.
for G-d (אֱלֹהִ֔ים) doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as G-d (כֵּֽאלֹהִ֔ים), knowing good and evil’ [Table].	for God (ĕlōhîm, אלהים) knows that when you eat from it your eyes will open and you will be like God (ĕlōhîm, כאלהים), knowing good and evil.”	for God (ὁ θεὸς) knew that on the day you eat of it, your eyes would be opened, and you would be like gods (θεοὶ) knowing good and evil” [Table].	For God (ὁ Θεός) knew that in whatever day ye should eat of it your eyes would be opened, and ye would be as gods (θεοί), knowing good and evil.

Here the serpent called God אֱלֹהִ֔ים (ĕlōhîm) in the Masoretic text and ὁ Θεός in the Septuagint. He told Eve ye shall be as G-d, כֵּֽאלֹהִ֔ים (ĕlōhîm) in the Masoretic text, which was translated θεοί (gods) in the Septuagint. The Masoretic text was translated gods in the KJV and angels in the Tanakh on chabad.org.

I’ve been thinking a lot lately about Satan’s working (ἐνέργειαν τοῦ σατανᾶ): with all kinds of miracles and signs and false wonders,² especially false wonders (τέρασιν ψεύδους). In another essay I developed a working definition of signs and wonders, and false wonders:

I’ll try to use forms of σημεῖον for the sign, the thing itself, and forms of τέρας for the wonder, the voice of the sign (τῆς φωνῆς τοῦ σημείου), the effect it has on the one who witnesses the sign, to believe (Tanakh/KJV/NET) the messenger and ultimately the word of God.³

For false messiahs and false prophets will appear, Jesus warned, and perform great signs and wonders (τέρατα, another form of τέρας) to deceive, if possible, even the elect.⁴ Without specifying exactly what any particular sign would be, Jesus warned that the wonder, the voice of the sign, would not result in confidence in the truth, God’s word, the Scriptures: great signs and wonders to deceive, if possible, even the elect.⁵

The serpent had nothing to do with this particular sign (Genesis 2:16, 17 NET):

Then the Lord God commanded the man, “You may freely eat fruit from every tree of the orchard [Table], but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die” [Table].

The serpent simply appropriated God’s instruction to give Eve a false wonder. The Greek word translated perform in Jesus’ saying perform great signs and wonders was not a form of ποιέω. It was δώσουσιν, a form of δίδωμι: to give. The table below comparing God’s words to the serpent’s words highlights the subtlety, shrewdness, sagacity and craftiness of the serpent.

God said… (Genesis 2:16b NET)	The serpent said… (Genesis 3:1b NET)
You may freely eat fruit from every tree of the orchard	Is it really true that God said, ‘You must not eat from any tree of the orchard’?

I suppose it’s possible to think that the serpent was even more shrewd than this. The English translation of the Elpenor Septuagint renders it: Wherefore has God said, Eat not of every tree of the garden? In any case the serpent asked Eve a question which seemed like an obvious misunderstanding, easy to correct or clarify. When she did so, the serpent’s reply was more direct.

God said… (Genesis 2:17 NET)	The serpent said… (Genesis 3:4, 5 NET)
but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die	Surely you will not die, for God knows that when you eat from it your eyes will open and you will be like God, knowing good and evil.

Surely you will not die, is almost too direct. It tips the serpent’s hand too soon. But studying the Bible gives me potentially more knowledge than Eve had living in the moment. And the serpent’s directness coupled with the absence of any biblical evidence to the contrary persuades me that Eve never heard God’s words directly. So the serpent didn’t refute God as far as Eve knew, only his messenger, Adam.

Is there a wife alive who doesn’t know that her husband is often confused and misunderstands the things she says? How much confidence does that inspire? Couldn’t Adam have misunderstood or miscommunicated God’s words? And that brings me to the serpent’s false wonder:

Masoretic Text		Septuagint
Genesis 3:6 (Tanakh)	Genesis 3:6 (NET)	Genesis 3:6 (NETS)	Genesis 3:6 (English Elpenor)
And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat [Table].	When the woman saw that the tree produced fruit that was good for food, was attractive to the eye, and was desirable for making one wise, she took some of its fruit and ate it. She also gave some of it to her husband who was with her, and he ate it.	And the woman saw that the tree was good for food and that it was pleasing for the eyes to look at and it was beautiful to contemplate, and when she had taken of its fruit she ate, and she also gave some to her husband with her, and they ate [Table].	And the woman saw that the tree was good for food, and that it was pleasant to the eyes to look upon and beautiful to contemplate, and having taken of its fruit she ate, and she gave to her husband also with her, and they ate.

The false wonder was that Eve believed, not the word of God or his messenger (her husband) but, the serpent’s word. For false messiahs and false prophets will appear and perform great signs and wonders to deceive…⁶ The Greek word translated to deceive here was πλανῆσαι, a form of πλανάω: “to lead astray, cause to wander; to misguide, lead away from the right path; to mislead, deceive (someone)…origin of the English word ‘planet’ meaning wanderer because while the stars are fixed in place, the planets seemed to wander around the night sky.”

But I am afraid, Paul wrote, that⁷ just as the serpent deceived (ἐξηπάτησεν, a form of ἐξαπατάω) Eve by his treachery (πανουργίᾳ), your⁸ minds may be led astray (φθαρῇ, a form of φθείρω) from a sincere and pure devotion⁹ to Christ.¹⁰ His description of this false wonder sounds almost like seduction. And Adam was not deceived (ἠπατήθη, a form of ἀπατάω), but the woman, because she was fully deceived (ἐξαπατηθεῖσα, a form of ἐξαπατάω), fell into transgression (παραβάσει, a form of παράβασις).¹¹ In other words, Adam was not seduced, not by the serpent, and not by Eve to whatever extent she had become a false prophet (ψευδοπροφῆται, a form of ψευδοπροφήτης) of the serpent’s words.

Adam heard God’s command with his own ears. Adam violated God’s command with his eyes wide open because violating God’s command is what Adam wanted to do (Romans 5:12-14 NET):

So then, just as sin entered the world through one man and death through sin, and so death spread to all people because all sinned—for before the law was given, sin was in the world, but there is no accounting for sin when there is no law. Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type of the coming one) transgressed (παραβάσεως, another form of παράβασις) [Table].

Adam’s disobedience, his transgression of God’s command, opened both their eyes:

Masoretic Text		Septuagint
Genesis 3:7 (Tanakh)	Genesis 3:7 (NET)	Genesis 3:7 (NETS)	Genesis 3:7 (English Elpenor)
And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles [Table].	Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves.	And the eyes of the two were opened, and they knew that they were naked, and they sewed fig leaves together and made loincloths for themselves [Table].	And the eyes of both were opened, and they perceived that they were naked, and they sewed fig leaves together, and made themselves aprons to go round them.

I don’t think Eve intended to disobey God but rather to be like God, knowing good (Hebrew: ṭôḇ, ט֥וֹב; Greek: καλὸν, a form of καλός) and evil (Hebrew: raʿ, וָרָֽע; Greek: πονηρόν, a form of πονηρός).¹² She only knew good up to that moment: God saw all that he had made—and it was very good (Hebrew: ṭôḇ, ט֖וֹב; Greek: καλὰ, another form of καλός)!¹³ I know that, but did she?

In the science fiction movie Blade Runner replicants were man-made humans used off-world as slaves, soldiers or sex-workers. Some were smarter, most were stronger, than natural-born human beings. All were created with four year lifespans. Roy Batty (Rutger Hauer) returned to earth seeking an audience with his creator to gain a longer life for himself and his replicant friends/accomplices. His way was impeded by Rick Deckard (Harrison Ford), a reluctant thug of a law enforcement officer called a blade runner, tasked with hunting down and killing Roy and his friends/accomplices, the rebellious replicants natural-born human beings now feared and outlawed. Deckard’s boss Bryant (M. Emmet Walsh) put a fine point on his situation: “You know the score, Pal. If you’re not cop, you’re little people.”

Replicants were created as fully grown adults. In this Adam and Eve seem more like replicants than their natural-born descendants. Replicants were implanted with “false memories to give them the years of experiences that humans take for granted, creating a ‘cushion or pillow for their emotions.’”¹⁴ It seems fitting somehow that human beings would give their creation “false memories.” It makes sense to me that God would give something similar but true to his creation. Though the text doesn’t say it, I wouldn’t be surprised to learn that God taught Adam and Eve the content of Genesis 1 on that first Sabbath day. (If He went on to the content of Genesis 2, I need to reconsider Eve’s knowledge of God’s prohibition.)

Be that as it may, Eve’s faith in the serpent’s word introduced her to evil.

Masoretic Text		Septuagint
Genesis 3:8-10 (Tanakh)	Genesis 3:8-10 (NET)	Genesis 3:8-10 (NETS)	Genesis 3:8-10 (English Elpenor)
And they heard the voice of HaShem (יְהֹוָ֧ה) G-d (אֱלֹהִ֛ים) walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of HaShem (יְהֹוָ֣ה) G-d (אֱלֹהִ֔ים) amongst the trees of the garden.	Then the man and his wife heard the sound of the Lord (Yᵊhōvâ, יהוה) God (ĕlōhîm, אלהים) moving about in the orchard at the breezy time of the day, and they hid from the Lord (Yᵊhōvâ, יהוה) God (ĕlōhîm, אלהים) among the trees of the orchard.	And they heard the sound of the Lord (κυρίου) God (τοῦ θεοῦ) walking about in the orchard in the evening, and both Adam and his wife hid themselves from the presence of the Lord (κυρίου) God (τοῦ θεοῦ) in the midst of the timber of the orchard.	And they heard the voice of the Lord (Κυρίου) God (τοῦ Θεοῦ) walking in the garden in the afternoon; and both Adam and his wife hid themselves from the face of the Lord (Κυρίου) God (τοῦ Θεοῦ) in the midst of the trees of the garden.
And HaShem (יְהֹוָ֥ה) G-d (אֱלֹהִ֖ים) called unto the man, and said unto him: ‘Where art thou?’	But the Lord (Yᵊhōvâ, יהוה) God (ĕlōhîm, אלהים) called to the man and said to him, “Where are you?”	And the Lord (κύριος) God (ὁ θεὸς) called Adam and said to him, “Adam, where are you?”	And the Lord (Κύριος) God (ὁ Θεὸς) called Adam and said to him, Adam, where art thou?
And he said: ‘I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.’	The man replied, “I heard you moving about in the orchard, and I was afraid because I was naked, so I hid.”	And he said to him, “I heard the sound of you walking about in the orchard, and I was afraid, because I am naked, and I hid myself.”	And he said to him, I heard thy voice as thou walkedst in the garden, and I feared because I was naked and I hid myself.

Here the narrator called God יְהֹוָ֧ה (Yᵊhōvâ) אֱלֹהִ֖ים (ĕlōhîm) in the Masoretic text which was corroborated by Κυρίου τοῦ Θεοῦ and Κύριος ὁ Θεὸς in the Septuagint. And Adam and Eve, though covered in clothing of their own design and manufacture, were naked and ashamed, and hid themselves from the presence of the Lord God.

I’ll pick this up in another essay.

Tables comparing Genesis 3:8; 3:9 and 3:10 in the Tanakh, KJV and NET; and tables comparing Genesis 3:8; 3:9 and 3:10 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and a table comparing the Greek of 2 Corinthians 11:3 the NET and KJV follow.

Genesis 3:8 (Tanakh)	Genesis 3:8 (KJV)	Genesis 3:8 (NET)
And they heard the voice of HaShem G-d walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of HaShem G-d amongst the trees of the garden.	And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.	Then the man and his wife heard the sound of the Lord God moving about in the orchard at the breezy time of the day, and they hid from the Lord God among the trees of the orchard.

Genesis 3:8 (Septuagint BLB)	Genesis 3:8 (Septuagint Elpenor)
καὶ ἤκουσαν τὴν φωνὴν κυρίου τοῦ θεοῦ περιπατοῦντος ἐν τῷ παραδείσῳ τὸ δειλινόν καὶ ἐκρύβησαν ὅ τε Αδαμ καὶ ἡ γυνὴ αὐτοῦ ἀπὸ προσώπου κυρίου τοῦ θεοῦ ἐν μέσῳ τοῦ ξύλου τοῦ παραδείσου	Καὶ ἤκουσαν τῆς φωνῆς Κυρίου τοῦ Θεοῦ περιπατοῦντος ἐν τῷ παραδείσῳ τὸ δειλινόν, καὶ ἐκρύβησαν ὅ τε ᾿Αδὰμ καὶ ἡ γυνὴ αὐτοῦ ἀπὸ προσώπου Κυρίου τοῦ Θεοῦ ἐν μέσῳ τοῦ ξύλου τοῦ παραδείσου
Genesis 3:8 (NETS)	Genesis 3:8 (English Elpenor)
And they heard the sound of the Lord God walking about in the orchard in the evening, and both Adam and his wife hid themselves from the presence of the Lord God in the midst of the timber of the orchard.	And they heard the voice of the Lord God walking in the garden in the afternoon; and both Adam and his wife hid themselves from the face of the Lord God in the midst of the trees of the garden.

Genesis 3:9 (Tanakh)	Genesis 3:9 (KJV)	Genesis 3:9 (NET)
And HaShem G-d called unto the man, and said unto him: ‘Where art thou?’	And the LORD God called unto Adam, and said unto him, Where art thou?	But the Lord God called to the man and said to him, “Where are you?”

Genesis 3:9 (Septuagint BLB)	Genesis 3:9 (Septuagint Elpenor)
καὶ ἐκάλεσεν κύριος ὁ θεὸς τὸν Αδαμ καὶ εἶπεν αὐτῷ Αδαμ ποῦ εἶ	καὶ ἐκάλεσε Κύριος ὁ Θεὸς τὸν ᾿Αδὰμ καὶ εἶπεν αὐτῷ· ᾿Αδάμ, ποῦ εἶ
Genesis 3:9 (NETS)	Genesis 3:9 (English Elpenor)
And the Lord God called Adam and said to him, “Adam, where are you?”	And the Lord God called Adam and said to him, Adam, where art thou?

Genesis 3:10 (Tanakh)	Genesis 3:10 (KJV)	Genesis 3:10 (NET)
And he said: ‘I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.’	And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.	The man replied, “I heard you moving about in the orchard, and I was afraid because I was naked, so I hid.”

Genesis 3:10 (Septuagint BLB)	Genesis 3:10 (Septuagint Elpenor)
καὶ εἶπεν αὐτῷ τὴν φωνήν σου ἤκουσα περιπατοῦντος ἐν τῷ παραδείσῳ καὶ ἐφοβήθην ὅτι γυμνός εἰμι καὶ ἐκρύβην	καὶ εἶπεν αὐτῷ· τῆς φωνῆς σου ἤκουσα περιπατοῦντος ἐν τῷ παραδείσῳ καὶ ἐφοβήθην, ὅτι γυμνός εἰμι, καὶ ἐκρύβην
Genesis 3:10 (NETS)	Genesis 3:10 (English Elpenor)
And he said to him, “I heard the sound of you walking about in the orchard, and I was afraid, because I am naked, and I hid myself.”	And he said to him, I heard thy voice as thou walkedst in the garden, and I feared because I was naked and I hid myself.

2 Corinthians 11:3 (NET)	2 Corinthians 11:3 (KJV)
But I am afraid that just as the serpent deceived Eve by his treachery, your minds may be led astray from a sincere and pure devotion to Christ.	But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.

2 Corinthians 11:3 (NET Parallel Greek)	2 Corinthians 11:3 (Stephanus Textus Receptus)	2 Corinthians 11:3 (Byzantine Majority Text)
φοβοῦμαι δὲ μή πως, ὡς ὁ ὄφις ἐξηπάτησεν ῞Ευαν ἐν τῇ πανουργίᾳ αὐτοῦ, φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος [καὶ τῆς ἁγνότητος] τῆς εἰς τὸν Χριστόν	φοβουμαι δε μηπως ως ο οφις ευαν εξηπατησεν εν τη πανουργια αυτου ουτως φθαρη τα νοηματα υμων απο της απλοτητος της εις τον χριστον	φοβουμαι δε μηπως ως ο οφις ευαν εξηπατησεν εν τη πανουργια αυτου ουτως φθαρη τα νοηματα υμων απο της απλοτητος της εις τον χριστον

Father, Son and Holy Spirit – Part 10

Back to Who Am I? Part 14

Back to Who Am I? Part 15

Back to Keep Yourselves from Idols, Part 1

¹ Genesis 1:31 (NET) Table

² 2 Thessalonians 2:9b (NET)

³ Wonders and False Wonders, Part 1

⁴ Matthew 24:24 (NET)

⁵ Wonders and False Wonders, Part 1

⁶ Matthew 24:24a (NET)

⁷ The NET parallel Greek text and NA²⁸ had μή πως here, where the Stephanus Textus Receptus and Byzantine Majority Text had μηπως (KJV: lest by any means).

⁸ The Stephanus Textus Receptus and Byzantine Majority Text had ουτως (KJV: so) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

⁹ The NET parallel Greek text and NA²⁸ had καὶ τῆς ἁγνότητος here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

¹⁰ 2 Corinthians 11:3 (NET)

¹¹ 1 Timothy 2:14 (NET)

¹² Genesis 3:5b (NET) Table

¹³ Genesis 1:31a (NET) Table

¹⁴ Replicant, Fictional history

Wonders and False Wonders, Part 1

Posted on August 7, 2023 by admin

Peter described Jesus to the crowd gathered at Pentecost as a man clearly attested to you by God with powerful deeds, wonders, and miraculous signs that God performed (ἐποίησεν, a form of ποιέω) among you through him, just as you yourselves know…¹ The Greek word translated wonders above was τέρασι(ν), a form of τέρας:

omen, wonder

portent, premonition

a prodigy

feat, accomplishment

foreboding, portentous and amazing event (performed by God)

Now [Jesus] came again to Cana in Galilee where he had made the water wine. In Capernaum there was a certain royal official whose son was sick. When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him to come down and heal his son, who was about to die [Table]. So Jesus said to him, “Unless you people see signs and wonders you will never believe!”² Here the word translated wonders was τέρατα (another form of τέρας).

I wrote about Jesus’ complex attitude to signs (σημεῖα, a form of σημεῖον) in another essay and will simply continue with the story here (John 4:49, 50a NET).

“Sir,” the official said to him, “come down before my child dies.” Jesus told him, “Go home; your son will live” [Table].

John concluded this story: Jesus did this as his second miraculous sign when he returned from Judea to Galilee.³ The Greek word translated miraculous sign was σημεῖον. But Jesus had spoken of signs, σημεῖα, a plural form of σημεῖον and wonders.

At the risk of being somewhat arbitrary, I’ll say that the miraculous sign here was that without spells, potions or incantations Jesus healed the official’s son simply by promising that he would live. And so that leaves the wonders (John 4:50b-53 NET):

The man believed the word that Jesus spoke to him, and set off for home. While he was on his way down, his slaves met him and told him that his son was going to live. So he asked them the time when his condition began to improve, and they told him, “Yesterday at one o’clock in the afternoon the fever left him.” Then the father realized that it was the very time Jesus had said to him, “Your son will live,” and he himself believed along with his entire household [Table].

So, a man who believed the word that Jesus spoke to him enough to obey Him and go home had his faith confirmed by the timing of the fulfillment of that word while he was on the way. The pattern seems to hold, though I am hard-pressed to distinguish between signs and wonders (Acts 2:41-47 NET):

So those who accepted [Peter’s] message were baptized, and that day about 3,000 people were added [Table]. They were devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. Reverential awe came over⁴ everyone, and many wonders (τέρατα, another form of τέρας) and miraculous signs came about by the apostles. All who believed were together and held everything in common, and they began selling their property and possessions and distributing the proceeds to everyone, as anyone had need. Every day they continued to gather together by common consent in the temple courts, breaking bread from house to house, sharing their food with glad and humble hearts, praising God and having the good will of all the people. And the Lord was adding to their number⁵ every day those who were being saved.

The text doesn’t specify the many wonders and miraculous signs that came about διὰ (“through, by, in the midst of”) the apostles. The wonders performed by God are evident, however, in the attitudes and actions described, so uncharacteristic of people generally, now normative for those who have been crucified with Christ, and it is no longer [they] who live, but Christ lives in [them]. So the life [they] now live in the body, [they] live because of the faithfulness of the Son of God, who loved [them] and gave himself for [them],⁶ on the cross, yes, but even beyond that through his indwelling Spirit. Though they met in the temple courts, their actions supported the creation of a priesthood of grace virtually overnight, independent of the priesthood of law. And those actions were prompted, not by a lawgiver on a mountain top but, by the Spirit of the living God moving in individual human hearts.

Therefore we must pay closer attention to what we have heard, so that we do not drift away.⁷ For if the message spoken through angels (ἀγγέλων, a form of ἄγγελος; i.e., messengers) proved to be so firm that every violation or disobedience received its just penalty, how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him, while God confirmed their witness with signs and wonders (τέρασιν, a form of τέρας) and various miracles and gifts of the Holy Spirit distributed according to his will.⁸

Paul complained to the Corinthians (2 Corinthians 12:11, 12 NET):

I have become a fool.⁹ You yourselves forced me to do it, for I should have been commended by you. For I lack nothing in comparison to those “super¹⁰-apostles,” even though I am nothing. Indeed, the signs of an apostle were performed among you with great perseverance by signs and¹¹ wonders (τέρασιν, a form of τέρας) and powerful deeds.

The signs of an apostle (τὰ…σημεῖα τοῦ ἀποστόλου) were performed among you, he wrote. Without specifying exactly what they were, he described them as signs and wonders and powerful deeds. It makes sense at this point to actually look at what the apostles did.

As a disciple called by Jesus Peter had at best a very selective faith in Scripture:

Jesus and Scripture (Matthew 26:31 NET)	Peter (Matthew 26:33 NET)
Then Jesus said to them, “This night you will all fall away because of me, for it is written: ‘I will strike the shepherd, and the sheep of the flock will be scattered.’¹²	Peter said to him, “If they all fall away because of you, I will never fall away!”

He was willing to argue with both Jesus’ word and the Scripture if they impacted his ego adversely. On the night of Jesus’ arrest Peter flailed with a sword to protect Jesus, no doubt, but also to fulfill his own word that he would never fall away (οὐδέποτε σκανδαλισθήσομαι) and, whether intentionally or not, to prove Jesus’ word and the Scripture false. On Pentecost not that long afterward the apostle Peter deftly handled the sword of the Spirit (which is the word of God)¹³ to become one of the fishers of people Jesus promised. Peter quoted the prophet Joel (Acts 2:19 NET):

And I will perform wonders (τέρατα another form of τέρας) in the sky above and miraculous signs on the earth below, blood and fire and clouds of smoke.

I’ve presented Peter’s use of Scripture in its full context in another essay, and discussed some of it in detail in others.¹⁴ Here I’ll point out that the Hebrew word in the Masoretic text translated τέρατα in the Septuagint and the New Testament was מֽוֹפְתִ֔ים (môp̄ēṯ). The first occurrence of a form of מוֹפֵת (môp̄ēṯ) follows:

Masoretic Text		Septuagint
Exodus 4:21 (Tanakh)	Exodus 4:21 (NET)	Exodus 4:21 (NETS)	Exodus 4:21 (English Elpenor)
And HaShem said unto Moses: ‘When thou goest back into Egypt, see that thou do before Pharaoh all the wonders (הַמֹּֽפְתִים֙) which I have put in thy hand; but I will harden his heart, and he will not let the people go.	The Lord said to Moses, “When you go back to Egypt, see that you do before Pharaoh all the wonders (môp̄ēṯ, המפתים) I have put under your control. But I will harden his heart and he will not let the people go.	And the Lord said to Moyses, “As you go and return to Egypt, see, all the wonders (τὰ τέρατα) which I put in your hands, you shall perform them before Pharao. But I will harden his heart, and he will not send the people away.	And the Lord said to Moses, When thou goest and returnest to Egypt, see– all the miracles (τὰ τέρατα) I have charged thee with, thou shalt work before Pharao: and I will harden his heart, and he shall certainly not send away the people.

The wonders which I have put in thy hand refers to Exodus 4:1-9. I’ll quote Exodus 4:8, 9 where these wonders were described individually as the voice of the sign:

Masoretic Text		Septuagint
Exodus 4:8, 9 (Tanakh)	Exodus 4:8, 9 (NET)	Exodus 4:8, 9 (NETS)	Exodus 4:8, 9 (English Elpenor)
And it shall come to pass, if they will not believe thee, neither hearken to the voice (לְקֹ֖ל) of the first sign (הָאֹ֣ת), that they will believe the voice (לְקֹ֖ל) of the latter sign (הָאֹ֥ת).	“If they do not believe you or pay attention to [Note 16: Heb “listen to the voice (qôl, לקל) of,”] the former sign (‘ôṯ, האת), then they may believe the latter sign (‘ôṯ, האת) [Note 18: Heb “believe the voice (qôl, לקל) of the latter sign”].	“Now if they should not believe you or listen to the voice of the first sign (τῆς φωνῆς τοῦ σημείου), they will believe you because of the voice of the last sign (τῆς φωνῆς τοῦ σημείου).	And if they will not believe thee, nor hearken to the voice of the first sign (τῆς φωνῆς τοῦ σημείου), they will believe thee [because] of the voice of the second sign (τῆς φωνῆς τοῦ σημείου).
And it shall come to pass, if they will not believe even these two signs (הָֽאֹת֜וֹת), neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land; and the water which thou takest out of the river shall become blood upon the dry land.’	And if they do not believe even these two signs (‘ôṯ, האתות) or listen to you, then take some water from the Nile and pour it out on the dry ground. The water you take out of the Nile will become blood on the dry ground.”	And it will be if they should not believe you for these two signs (σημείοις) or listen to your voice, you shall take some of the river’s water and pour it on the dry ground, and the water, whatever you take from the river, will be blood on the dry ground.”	And it shall come to pass if they will not believe thee for these two signs (σημείοις), and will not hearken to thy voice, that thou shalt take of the water of the river and pour it upon the dry land, and the water which thou shalt take from the river shall be blood upon the dry land.

So I’ll try to use forms of σημεῖον for the sign, the thing itself, and forms of τέρας for the wonder, the voice of the sign (τῆς φωνῆς τοῦ σημείου), the effect it has on the one who witnesses the sign, to believe (Tanakh/KJV/NET) the messenger and ultimately the word of God. (The Hebrew word translated believe was יַֽאֲמִ֣ינוּ (‘āman) in the Masoretic text and the Greek was πιστεύσωσί(ν) in the Septuagint.) The implication seems to be that even Pharaoh would have believed through these wonders, except for the Lord’s promise to Moses: But I will harden his heart.¹⁵

After his resurrection Jesus said to his disciples (Luke 24:44-49 NET):

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

So, the sign here is that Jesus opened their minds so they could understand the scriptures. The wonder, or the voice of the sign, is the transformation in Peter’s regard for the Scriptures after he received the Holy Spirit, after he was clothed with power from on high. And this transformation is one of the signs of an apostle. It is impossible to imagine an apostle apart from this transformation, yet such a transformation is not exclusively the domain of apostles. It is to be expected in any who are drawn by Jesus, in all who have been crucified with Christ, and it is no longer [they] who live, but Christ lives in [them].¹⁶

Jesus’ confidence in the Scriptures was unprecedented: “Put your sword back into its sheath,” He said to Peter during his arrest. “Am I not to drink the cup that the Father has given me?”¹⁷ “How then would the scriptures that say it must happen this way be fulfilled?”¹⁸ [Y]our word is truth,¹⁹ He had prayed to his Father. Set them apart in the truth,²⁰ He interceded for his disciples.

And here, I get a glimpse of what false wonders would be: For false messiahs and false prophets will appear, Jesus warned, and perform great signs and wonders (τέρατα, another form of τέρας) to deceive, if possible, even the elect.²¹ Without specifying exactly what any particular sign would be, Jesus warned that the wonder, the voice of the sign, would not result in confidence in the truth, God’s word, the Scriptures: great signs and wonders to deceive, if possible, even the elect.

I’ll continue with this in another essay.

A note (40) in the NET claimed that Acts 2:19 was a quotation from Joel 2:30 (3:3). A table comparing the Greek of Acts 2:19 with that of Joel 2:30 (3:3) in the Septuagint follows.

Acts 2:19 (NET Parallel Greek)	Joel 2:30 (Septuagint BLB)	Joel 3:3 (Septuagint Elpenor)
καὶ δώσω τέρατα ἐν τῷ οὐρανῷ ἄνω καὶ σημεῖα ἐπὶ τῆς γῆς κάτω, αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ	καὶ δώσω τέρατα ἐν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ	καὶ δώσω τέρατα ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς, αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ
Acts 2:19 (NET)	Joel 2:30 (NETS)	Joel 3:3 (English Elpenor)
And I will perform wonders in the sky above and miraculous signs on the earth below, blood and fire and clouds of smoke.	I will give portents in the sky and on earth: blood and fire and the vapor of smoke.	And I will shew wonders in heaven, and upon the earth, blood, and fire, and vapor of smoke.

Tables comparing Joel 2:30 (3:3); Exodus 4:21; 4:8 and 4:9 in the Tanakh, KJV and NET; and tables comparing Joel 2:30 (3:3); Exodus 4:21; 4:8 and 4:9 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Acts 2:43; 2:47; Hebrews 2:1; 2 Corinthians 12:11, 12 and Ephesians 6:17 in the NET and KJV follow.

Joel 3:3 (Tanakh)	Joel 2:30 (KJV)	Joel 2:30 (NET)
And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke.	And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke.	I will produce portents both in the sky and on the earth—blood, fire, and columns of smoke.

Joel 2:30 (Septuagint BLB)	Joel 3:3 (Septuagint Elpenor)
καὶ δώσω τέρατα ἐν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ	καὶ δώσω τέρατα ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς, αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ
Joel 2:30 (NETS)	Joel 3:3 (English Elpenor)
I will give portents in the sky and on earth: blood and fire and the vapor of smoke.	And I will shew wonders in heaven, and upon the earth, blood, and fire, and vapor of smoke.

Exodus 4:21 (Tanakh)	Exodus 4:21 (KJV)	Exodus 4:21 (NET)
And HaShem said unto Moses: ‘When thou goest back into Egypt, see that thou do before Pharaoh all the wonders which I have put in thy hand; but I will harden his heart, and he will not let the people go.	And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go.	The Lord said to Moses, “When you go back to Egypt, see that you do before Pharaoh all the wonders I have put under your control. But I will harden his heart and he will not let the people go.

Exodus 4:21 (Septuagint BLB)	Exodus 4:21 (Septuagint Elpenor)
εἶπεν δὲ κύριος πρὸς Μωυσῆν πορευομένου σου καὶ ἀποστρέφοντος εἰς Αἴγυπτον ὅρα πάντα τὰ τέρατα ἃ ἔδωκα ἐν ταῖς χερσίν σου ποιήσεις αὐτὰ ἐναντίον Φαραω ἐγὼ δὲ σκληρυνῶ τὴν καρδίαν αὐτοῦ καὶ οὐ μὴ ἐξαποστείλῃ τὸν λαόν	εἶπε δὲ Κύριος πρὸς Μωυσῆν· πορευομένου σου καὶ ἀποστρέφοντος εἰς Αἴγυπτον, ὅρα πάντα τὰ τέρατα, ἃ δέδωκα ἐν ταῖς χερσί σου, ποιήσεις αὐτὰ ἐναντίον Φαραώ· ἐγὼ δὲ σκληρυνῶ τὴν καρδίαν αὐτοῦ, καὶ οὐ μὴ ἐξαποστείλῃ τὸν λαόν
Exodus 4:21 (NETS)	Exodus 4:21 (English Elpenor)
And the Lord said to Moyses, “As you go and return to Egypt, see, all the wonders which I put in your hands, you shall perform them before Pharao. But I will harden his heart, and he will not send the people away.	And the Lord said to Moses, When thou goest and returnest to Egypt, see– all the miracles I have charged thee with, thou shalt work before Pharao: and I will harden his heart, and he shall certainly not send away the people.

Exodus 4:8 (Tanakh)	Exodus 4:8 (KJV)	Exodus 4:8 (NET)
And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign.	And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign.	“If they do not believe you or pay attention to the former sign, then they may believe the latter sign.

Exodus 4:8 (Septuagint BLB)	Exodus 4:8 (Septuagint Elpenor)
ἐὰν δὲ μὴ πιστεύσωσίν σοι μηδὲ εἰσακούσωσιν τῆς φωνῆς τοῦ σημείου τοῦ πρώτου πιστεύσουσίν σοι τῆς φωνῆς τοῦ σημείου τοῦ ἐσχάτου	ἐὰν δὲ μὴ πιστεύσωσί σοι, μηδὲ εἰσακούσωσι τῆς φωνῆς τοῦ σημείου τοῦ πρώτου, πιστεύσουσί σοι τῆς φωνῆς τοῦ σημείου τοῦ δευτέρου
Exodus 4:8 (NETS)	Exodus 4:8 (English Elpenor)
“Now if they should not believe you or listen to the voice of the first sign, they will believe you because of the voice of the last sign.	And if they will not believe thee, nor hearken to the voice of the first sign, they will believe thee [because] of the voice of the second sign.

Exodus 4:9 (Tanakh)	Exodus 4:9 (KJV)	Exodus 4:9 (NET)
And it shall come to pass, if they will not believe even these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land; and the water which thou takest out of the river shall become blood upon the dry land.’	And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land.	And if they do not believe even these two signs or listen to you, then take some water from the Nile and pour it out on the dry ground. The water you take out of the Nile will become blood on the dry ground.”

Exodus 4:9 (Septuagint BLB)	Exodus 4:9 (Septuagint Elpenor)
καὶ ἔσται ἐὰν μὴ πιστεύσωσίν σοι τοῖς δυσὶ σημείοις τούτοις μηδὲ εἰσακούσωσιν τῆς φωνῆς σου λήμψῃ ἀπὸ τοῦ ὕδατος τοῦ ποταμοῦ καὶ ἐκχεεῖς ἐπὶ τὸ ξηρόν καὶ ἔσται τὸ ὕδωρ ὃ ἐὰν λάβῃς ἀπὸ τοῦ ποταμοῦ αἷμα ἐπὶ τοῦ ξηροῦ	καὶ ἔσται ἐὰν μὴ πιστεύσωσί σοι τοῖς δυσὶ σημείοις τούτοις, μηδὲ εἰσακούσωσι τῆς φωνῆς σου, λήψῃ ἀπὸ τοῦ ὕδατος τοῦ ποταμοῦ καὶ ἐκχεεῖς ἐπὶ τὸ ξηρόν, καὶ ἔσται τὸ ὕδωρ, ὃ ἐὰν λάβῃς ἀπὸ τοῦ ποταμοῦ, αἷμα ἐπὶ τοῦ ξηροῦ
Exodus 4:9 (NETS)	Exodus 4:9 (English Elpenor)
And it will be if they should not believe you for these two signs or listen to your voice, you shall take some of the river’s water and pour it on the dry ground, and the water, whatever you take from the river, will be blood on the dry ground.”	And it shall come to pass if they will not believe thee for these two signs, and will not hearken to thy voice, that thou shalt take of the water of the river and pour it upon the dry land, and the water which thou shalt take from the river shall be blood upon the dry land.

Acts 2:43 (NET)	Acts 2:43 (KJV)
Reverential awe came over everyone, and many wonders and miraculous signs came about by the apostles.	And fear came upon every soul: and many wonders and signs were done by the apostles.

Acts 2:43 (NET Parallel Greek)	Acts 2:43 (Stephanus Textus Receptus)	Acts 2:43 (Byzantine Majority Text)
ἐγίνετο δὲ πάσῃ ψυχῇ φόβος, πολλά \|τε\| τέρατα καὶ σημεῖα διὰ τῶν ἀποστόλων ἐγίνετο	εγενετο δε παση ψυχη φοβος πολλα τε τερατα και σημεια δια των αποστολων εγινετο	εγενετο δε παση ψυχη φοβος πολλα τε τερατα και σημεια δια των αποστολων εγινετο

Acts 2:47 (NET)	Acts 2:47 (KJV)
praising God and having the good will of all the people. And the Lord was adding to their number every day those who were being saved.	Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.

Acts 2:47 (NET Parallel Greek)	Acts 2:47 (Stephanus Textus Receptus)	Acts 2:47 (Byzantine Majority Text)
αἰνοῦντες τὸν θεὸν καὶ ἔχοντες χάριν πρὸς ὅλον τὸν λαόν. ὁ δὲ κύριος προσετίθει τοὺς σῳζομένους καθ᾿ ἡμέραν ἐπὶ τὸ αὐτό	αινουντες τον θεον και εχοντες χαριν προς ολον τον λαον ο δε κυριος προσετιθει τους σωζομενους καθ ημεραν τη εκκλησια	αινουντες τον θεον και εχοντες χαριν προς ολον τον λαον ο δε κυριος προσετιθει τους σωζομενους καθ ημεραν τη εκκλησια

Hebrews 2:1 (NET)	Hebrews 2:1 (KJV)
Therefore we must pay closer attention to what we have heard, so that we do not drift away.	Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.

Hebrews 2:1 (NET Parallel Greek)	Hebrews 2:1 (Stephanus Textus Receptus)	Hebrews 2:1 (Byzantine Majority Text)
Διὰ τοῦτο δεῖ περισσοτέρως προσέχειν ἡμᾶς τοῖς ἀκουσθεῖσιν, μήποτε παραρυῶμεν	δια τουτο δει περισσοτερως ημας προσεχειν τοις ακουσθεισιν μηποτε παραρρυωμεν	δια τουτο δει περισσοτερως ημας προσεχειν τοις ακουσθεισιν μηποτε παραρρυωμεν

2 Corinthians 12:11, 12 (NET)	2 Corinthians 12:11, 12 (KJV)
I have become a fool. You yourselves forced me to do it, for I should have been commended by you. For I lack nothing in comparison to those “super-apostles,” even though I am nothing.	I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing.

2 Corinthians 12:11 (NET Parallel Greek)	2 Corinthians 12:11 (Stephanus Textus Receptus)	2 Corinthians 12:11 (Byzantine Majority Text)
Γέγονα ἄφρων, ὑμεῖς με ἠναγκάσατε. ἐγὼ γὰρ ὤφειλον ὑφ᾿ ὑμῶν συνίστασθαι· οὐδὲν γὰρ ὑστέρησα τῶν ὑπερλίαν ἀποστόλων εἰ καὶ οὐδέν εἰμι	γεγονα αφρων καυχωμενος υμεις με ηναγκασατε εγω γαρ ωφειλον υφ υμων συνιστασθαι ουδεν γαρ υστερησα των υπερ λιαν αποστολων ει και ουδεν ειμι	γεγονα αφρων καυχωμενος υμεις με ηναγκασατε εγω γαρ ωφειλον υφ υμων συνιστασθαι ουδεν γαρ υστερησα των υπερ λιαν αποστολων ει και ουδεν ειμι

Indeed, the signs of an apostle were performed among you with great perseverance by signs and wonders and powerful deeds.

Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.

2 Corinthians 12:12 (NET Parallel Greek)	2 Corinthians 12:12 (Stephanus Textus Receptus)	2 Corinthians 12:12 (Byzantine Majority Text)
τὰ μὲν σημεῖα τοῦ ἀποστόλου κατειργάσθη ἐν ὑμῖν ἐν πάσῃ ὑπομονῇ, σημείοις \|τε\| καὶ τέρασιν καὶ δυνάμεσιν	τα μεν σημεια του αποστολου κατειργασθη εν υμιν εν παση υπομονη εν σημειοις και τερασιν και δυναμεσιν	τα μεν σημεια του αποστολου κατειργασθη εν υμιν εν παση υπομονη εν σημειοις και τερασιν και δυναμεσιν

Ephesians 6:17 (NET)	Ephesians 6:17 (KJV)
And take the helmet of salvation and the sword of the Spirit (which is the word of God).	And take the helmet of salvation, and the sword of the Spirit, which is the word of God:

Ephesians 6:17 (NET Parallel Greek)	Ephesians 6:17 (Stephanus Textus Receptus)	Ephesians 6:17 (Byzantine Majority Text)
καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε καὶ τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστιν ρῆμα θεοῦ	και την περικεφαλαιαν του σωτηριου δεξασθε και την μαχαιραν του πνευματος ο εστιν ρημα θεου	και την περικεφαλαιαν του σωτηριου δεξασθαι και την μαχαιραν του πνευματος ο εστιν ρημα θεου

Wonders and False Wonders, Part 2

Back to The Day of the Lord, Part 3

Back to Father, Son and Holy Spirit, Part 9

Back to The Day of the Lord, Part 6

Back to Who Am I? Part 15

Back to Wonders and False Wonders, Part 3

Back to Romans, Part 27

¹ Acts 2:22 (NET) Table

² John 4:46-48 (NET)

³ John 4:54 (NET) Table

⁴ The NET parallel Greek text and NA²⁸ had ἐγίνετο here, where the Stephanus Textus Receptus and Byzantine Majority Text had εγενετο (KJV: came upon).

⁵ The NET parallel Greek text and NA²⁸ had ἐπὶ τὸ αὐτό here, where the Stephanus Textus Receptus and Byzantine Majority Text had τη εκκλησια (KJV: to the church).

⁶ Galatians 2:20 (NET)

⁷ The NET parallel Greek text and NA²⁸ had παραρυῶμεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραρρυωμεν (KJV: we should let [them] slip).

⁸ Hebrews 2:1-4 (NET)

⁹ The Stephanus Textus Receptus and Byzantine Majority Text had καυχωμενος (KJV: in glorying) here. The NET parallel Greek text and NA²⁸ did not.

¹⁰ The NET parallel Greek text and NA²⁸ had ὑπερλίαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had υπερ λιαν (KJV: very chiefest).

¹¹ The NET parallel Greek text and NA²⁸ had τε καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply καὶ.

¹² A note (44) in the NET claimed that Jesus quoted Zechariah 13:7. The table comparing the Greek of Jesus’ quotation with that of the Septuagint makes it obvious that He did not quote the Septuagint verbatim.

¹³ Ephesians 6:17b (NET)

¹⁴ Peter’s First Gospel Proclamation Revisited, Part 1, Peter’s First Gospel Proclamation Revisited, Part 2, Peter’s First Gospel Proclamation Revisited, Part 3

¹⁵ Exodus 4:21b (NET)

¹⁶ Galatians 2:20a (NET)

¹⁷ John 18:11 (NET) Table

¹⁸ Matthew 26:54 (NET)

¹⁹ John 17:17b (NET) Table

²⁰ John 17:17a (NET) Table

²¹ Matthew 24:24 (NET)

Christianity, Part 10

Posted on July 30, 2023 by admin

There are 10 occurrences of πάντας in Romans [see Table below] the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.¹ I’ll consider seven of them in some detail. The first occurrence is probably universal (Romans 3:9 ESV):

What then? Are we Jews any better off? No, not at all. For we have already charged that all (πάντας), both Jews and Greeks, are under sin,

I might argue that πάντας was limited here by both Jews and Greeks (Ἰουδαίους τε καὶ ῞Ελληνας) to those people living around the Mediterranean Sea at the time Paul wrote his letter to Roman believers. The context argues against it. I’ve never heard anyone make that argument. But consider what Jesus said (Luke 5:32 ESV):

I have not come to call the righteous but sinners to repentance (μετάνοιαν, a form of μετάνοια).

If I refuse to take this as evidence of the existence of righteous people Jesus did not come to call, I am likely to take righteous (δικαίους) as his rhetorical contrast to sinners (ἁμαρτωλοὺς), the all He came to call…to repentance. This is especially true if I remember Peter (2 Peter 3:9 ESV [Table]):

The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance (μετάνοιαν, a form of μετάνοια).

For there is no distinction [Table], Paul clarified, for all (πάντες, another form of πᾶς) have sinned and fall short of the glory of God.² This leads to the next occurrence of πάντας in Romans, but it is prefaced by a discussion I call the limit of the law (Romans 3:19, 20 ESV).

Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. For by works of the law no human being will be justified (οὐ δικαιωθήσεται πᾶσα σὰρξ) in his sight, since through the law comes knowledge of sin.

I did alright as an atheist as long as I was willing to consider myself evil. I was playing kind of a word game, since I had already “decided that what God said was evil was at least potentially good, and what God said was good was probably generally evil.”³ Paul’s “limit of the law” became important to me eventually because:⁴

When I wanted to consider myself good again I invented “more realistic” rules than y^ehôvâh’s to obey. I failed to obey them. So I made “even more realistic” rules. Eventually my standards were so low even I realized they were unworkable. And I still wasn’t keeping them!

When I returned to faith I knew my own limitations but still expected Jesus to help me to have a righteousness of my own that comes from the law,⁵ my obedience to the law, that is. He wouldn’t help me do that. He helped me to believe my own experience and Paul’s writing instead: by works of the law no human being will be justified in his sight,⁶ since through the law comes knowledge of sin.⁷ Only then was I ready to receive the righteousness of God (Romans 3:21-26 ESV).

But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all (πάντας) who believe. For there is no distinction [Table]: for all (πάντες) have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus [Table].

Here πάντας is clearly limited by τοὺς πιστεύοντας (ESV: who believe). Of all the sinners who have ever lived on earth only those who believe have the righteousness of God through faith in Jesus Christ.⁸ And since the total number of sinners is equal to the total number of people except for Jesus Christ, of all the other people who have ever lived on earth only those who believe are justified by [God’s] grace as a gift, through the redemption that is in Christ Jesus.⁹ That’s where I began my own journey, so that’s where I’ll begin here.

Given my history, that was a heavy burden for my faith to bear. I should point out that πιστεύοντας (ESV: believe) is in the present tense, which has a now and forever aspect to it. Jesus warned his disciples (Matthew 24:9-14 ESV):

Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name’s sake. And then many will fall away and betray one another and hate one another. And many false prophets will arise and lead many astray. And because lawlessness will be increased, the love of many will grow cold. But the one who endures to the end will be saved. And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.

For a while, I relied on my faith to accomplish all of this, believing my faith was faith in Jesus Christ¹⁰ despite the fact that He wouldn’t help me to have a righteousness of my own that comes from the law.¹¹ I had noticed that the word in in the phrase faith in Jesus Christ was not actually a preposition in Greek: πίστεως |Ἰησοῦ| Χριστοῦ. I even questioned why the genitive case was translated faith in Jesus Christ when of would have been a more normal translation. Still, the faith of Jesus Christ didn’t resonate with me until Peter’s stroll on the Sea of Galilee rocked my world. After that I wanted “to depend on Jesus’ faith. He has the faith to stand on the water and hold Peter up as well.”¹² Then I heard (Romans 3:21-24 NET):

But now apart from the law the righteousness of God (although it is attested by the law and the prophets) has been disclosed—namely, the righteousness of God through the faithfulness of Jesus Christ for all (πάντας) who believe. For there is no distinction [Table], for all have sinned and fall short of the glory of God. But they are justified freely by his grace through the redemption that is in Christ Jesus.

A lengthy note (27) in the NET explained the translators’ choice for πίστεως |Ἰησοῦ| Χριστοῦ, the faithfulness of Jesus Christ. Though a “decision is difficult here” and “the grammar is not decisive,” my own experience of Jesus’ faithfulness was sufficient to persuade me that the one who wrote, I have been crucified with Christ, and it is no longer I who live, but Christ lives in me,¹³ would encourage sinners to believe in the faithfulness of Jesus Christ rather than faith in Jesus Christ, to rely wholly on Him rather than some ephemeral thing they conjure in their own minds.

The next three occurrences of πάντας follow (Romans 5:12-21 ESV).

Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all (πάντας) men because all (πάντες) sinned—for sin indeed was in the world before the law was given, but sin is not counted where there is no law. Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam [Genesis 3:1-24], who was a type of the one who was to come [Table].

But the free gift is not like the trespass. For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. And the free gift is not like the result of that one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.

Therefore, as one trespass led to condemnation for all (πάντας) men, so one act of righteousness leads to justification and life for all (πάντας) men. For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.

The first occurrence of πάντας here is limited by men (ἀνθρώπους, a form of ἄνθρωπος), human beings created male and female rather than ἄνδρας (a form of ἀνήρ), men as distinct from women or boys. But the point is that death spread to all (πάντας) people because all (πάντες) sinned.¹⁴

It’s in this light that I want to consider Paul’s usage of forms of the adjective πολύς (Romans 5:15b ESV).

For if many (πολλοὶ, a form of πολύς) died through one man’s trespass, much (πολλῷ, another form of πολύς) more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many (πολλοὺς, another form of πολύς).

The first many was οἱ (a form of ὁ) πολλοὶ, and can be legitimately translated “these many” or “those many,” referring back to all (πάντας): For if [these] many died through one man’s trespass. The next clause is related to the first one by πολλῷ μᾶλλον, much more (ESV). So, the second clause grows much more from the first: much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. The Greek words translated for many were εἰς τοὺς πολλοὺς, which could legitimately be translated “for these many” or “for those many,” referring immediately back to οἱ πολλοὶ (“these many” or “those many”) who died (ἀπέθανον, a form of ἀποθνήσκω).

I think the cleverness of the usage of forms of πολύς here is directly attributable to Paul’s knowledge that though Jesus died He was exempt from the all (πάντες) who sinned, and though Enoch and Elijah sinned, they were exempt from the all (πάντας) who died. But I seriously doubt that Paul or the Holy Spirit considered that the many (τοὺς πολλοὺς) for whom the grace of God and the free gift by the grace of that one man Jesus Christ abounded was a quantity significantly less than the many (οἱ πολλοὶ) who died through one man’s trespass.

The next occurrence of πάντας was also limited by men: Therefore, as one trespass led to condemnation for all (πάντας) men.¹⁵ Here, too, men was ἀνθρώπους not ἄνδρας. This is a reference to all people, even Jesus: For our sake [God] made him to be sin who knew no sin, so that in him we might become¹⁶ the righteousness of God.¹⁷

And the next occurrence of πάντας is like the previous one: so one act of righteousness leads to justification and life for all (πάντας) men.¹⁸ It’s a fairly straightforward statement for any who have ears to hear. Granted, those who believe in the faithfulness of Jesus Christ may find it easier to hear than those who believe in faith in Jesus Christ.

Paul switched from πάντας to the adjective πολλοὶ again to continue his discussion: For as by the one man’s disobedience the many (οἱ πολλοί) were made sinners.¹⁹ “These many” or “those many” who were made sinners refers back to the all for whom one trespass led to condemnation. I’m assuming οἱ πολλοί gave Paul and the Holy Spirit the latitude to exclude Jesus from the category sinners (ἁμαρτωλοὶ). The next clause continues: so by the one man’s obedience the many (οἱ πολλοί) will be made righteous,²⁰ the same many who were made sinners.

And again, this is easier to hear if one believes it will be accomplished by the faithfulness of Jesus Christ rather than by faith in Jesus Christ. Though God made (ἐποίησεν) him to be sin, I assume that οἱ πολλοί gave Paul and the Holy Spirit the latitude to exempt Jesus from any necessity of being made (κατασταθήσονται) righteous in the future.

The last two occurrences of πάντας that I’ll consider in this essay follow (Romans 11:29-32 ESV):

For the gifts and the calling of God are irrevocable. For just as you were at one time disobedient to God but now have received mercy because of their disobedience, so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy [Table]. For God has consigned all (τοὺς πάντας) to disobedience, that he may have mercy²¹ on all (τοὺς πάντας).

Here τοὺς πάντας could be legitimately translated “these all” or “those all.” This reminds me of a snowball gaining mass and momentum as it rolls downhill. If God shows mercy to someone as disobedient as I have been, it only gives Him more latitude to show mercy to someone as disobedient as you have been, and on, and on, and on, and on. And I, when I am lifted up from the earth, Jesus said, will draw all people to myself.²²

This exercise, however, has made it quite clear to me that all of these things are easier to hear if one believes in the faithfulness of Jesus Christ. They are almost impossible to hear if one believes faith in Christ is the personal achievement that justifies one before God.

The table mentioned above follows.

Occurrences of πάντας in Romans
Reference	NET Parallel Greek	ESV
Romans 3:9	προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ ῞Ελληνας πάντας ὑφ᾿ ἁμαρτίαν εἶναι	For we have already charged that all, both Jews and Greeks, are under sin,
Romans 3:22	δικαιοσύνη δὲ θεοῦ διὰ πίστεως \|Ἰησοῦ\| Χριστοῦ εἰς πάντας τοὺς πιστεύοντας	the righteousness of God through faith in Jesus Christ for all who believe.
Romans 5:12	οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν	so death spread to all men
Romans 5:18	ὡς δι᾿ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα	as one trespass led to condemnation for all men
Romans 5:18	οὕτως καὶ δι᾿ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς	so one act of righteousness leads to justification and life for fall men.
Romans 10:12	πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν	bestowing his riches on all who call on him
Romans 11:32	συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν	For God has consigned all to disobedience
Romans 11:32	ἵνα τοὺς πάντας ἐλεήσῃ	that he may have mercy on all.
Romans 16:15	τοὺς σὺν αὐτοῖς πάντας ἁγίους	the brothers who are with them.
Romans 16:19	ὑμῶν ὑπακοὴ εἰς πάντας ἀφίκετο	your obedience is known to all

Christianity, Part 11

Back to Who Am I? Part 16

Back to Christianity, Part 15

Back to Christ-Centered Preaching, Chapter 2

¹ John 12:32 (ESV)

² Romans 3:22b, 23 (ESV)

³ Who Am I? Part 3

⁴ Romans, Part 73

⁵ Philippians 3:9a (ESV)

⁶ Greek Comparison Table

⁷ Romans 3:20 (ESV)

⁸ Romans 3:22a (ESV) Table

⁹ Romans 3:24 (ESV)

¹⁰ Romans 3:22b (ESV) Table

¹¹ Philippians 3:9a (ESV)

¹² Romans, Part 17

¹³ Galatians 2:20a (NET)

¹⁴ Romans 5:12b (ESV)

¹⁵ Romans 5:18a (ESV)

¹⁶ Both γινωμεθα (Stephanus Textus Receptus) and γενώμεθα (NET parallel Greek text, NA²⁸ and Byzantine Majority Text) are 1^st person plural verbs in the subjunctive mood, hence the translation we might become (ESV). But this is a result clause: “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action,” Verbal Moods, Greek Verbs (Shorter Definitions).

¹⁷ 2 Corinthians 5:21 (ESV) Table

¹⁸ Romans 5:18b (ESV)

¹⁹ Romans 5:19a (ESV)

²⁰ Romans 5:19b (ESV)

²¹ The Greek word translated he may have mercy was ἐλεήσῃ, a 3^rd person singular form of ἐλεέω in the subjunctive mood. This is, however, a result or purpose clause: “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action,” Verbal Moods, Greek Verbs (Shorter Definitions).

²² John 12:32 (ESV)

The Day of the Lord, Part 3

Posted on July 22, 2023 by admin

In another essay I quoted Paul: For [the day of the Lord] will not arrive until the rebellion comes and the man of lawlessness is revealed, the son of destruction (ὁ υἱὸς τῆς ἀπωλείας).¹ Now I have to consider whether my assumption that Jesus called Judas Iscariot ὁ υἱὸς τῆς ἀπωλείας (NET: the one destined for destruction) is like Jesus’ disciples’ discussion about having no bread² after He said: “Watch out! Beware of the yeast of the Pharisees and the yeast of Herod!”³

I’ve been working backwards from 2 Thessalonians 2:12. Here I’ll start with 2 Thessalonians 2:9 (NET).

The arrival of the lawless one will be by Satan’s working with all kinds of miracles and signs and false wonders,

The Greek words translated The arrival of the lawless one will be were οὗ ἐστιν ἡ παρουσία. I notice first that will be was not ἔσται in the future tense in Greek but ἐστιν in the present tense. The more problematic however is the translation of οὗ: of the lawless one. A note (18) in the NET acknowledged that οὗ…ἡ παρουσία is “whose coming,” but then simply asserted that whose was “referring to the lawless one.”

Paul’s introduction of the subject effectively designates the topics of his discussion (2 Thessalonians 2:1-3 NET):

Now regarding the arrival of our Lord Jesus Christ and our being gathered to be with him, we ask you, brothers and sisters, not to be easily shaken from your composure or⁴ disturbed by any kind of spirit or message or letter allegedly from us, to the effect that the day of the Lord⁵ is already here (ἐνέστηκεν, a form of ἐνίστημι). Let no one deceive you in any way. For that day will not arrive (ἔλθῃ, a form of ἔρχομαι) until the rebellion comes and the man of lawlessness⁶ is revealed, the son of destruction.

Paul used the noun παρουσίας (a form of παρουσία) to refer to the arrival of our Lord Jesus Christ, and the verbs ἀποκαλυφθῇ, ἀποκαλυφθῆναι and ἀποκαλυφθήσεται (all forms of ἀποκαλύπτω) to refer to a time when the man of lawlessness is revealed. Here is the detail in a table.

…our Lord Jesus Christ		…the man of lawlessness
τῆς παρουσίας τοῦ κυρίου \|ἡμῶν\| Ἰησοῦ Χριστοῦ	the arrival of our Lord Jesus Christ 2 Thessalonians 2:1a (NET)	ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας	the man of lawlessness is revealed 2 Thessalonians 2:3b (NET)
		τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ \|ἑαυτοῦ\| καιρῷ	he will be revealed in his own time 2 Thessalonians 2:6b (NET)
ὃν ὁ κύριος…καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ	whom the Lord will…wipe out by the manifestation of his arrival 2 Thessalonians 2:8b (NET)	ἀποκαλυφθήσεται ὁ ἄνομος	the lawless one will be revealed 2 Thessalonians 2:8a (NET)

After three occurrences of forms of ἀποκαλύπτω clearly referring to the lawless one to be revealed, and two occurrences of παρουσίας (a form of παρουσία) clearly referring to the arrival of our Lord Jesus Christ, it is difficult to see how the very next occurrence of παρουσία could be “referring to the lawless one.”⁷ But “the arrival of our Lord Jesus Christ is by Satan’s working” is not a particularly easy reading of the text. Still, I can grasp from it that Paul and the Holy Spirit posited some relationship between the “arrival of our Lord Jesus Christ” and ἐνέργειαν τοῦ σατανᾶ, Satan’s working (NET).

The preposition linking them is κατ᾿, by (NET). The root κατά⁸ can mean against: “The arrival of our Lord Jesus Christ is against Satan’s working.” The translation against occurs most often when κατ᾿ is followed by a pronoun in the genitive case (see Table below). Here κατ᾿ was followed by ἐνέργειαν, a noun in the accusative case (see Table below).

I found only one example of κατ᾿ translated against when followed by a word in the accusative case, and that was also a pronoun (Acts 27:14 KJV):

But not long after there arose against it (κατ αυτης) a tempestuous wind, called Euroclydon.

Still, the Koine Greek Lexicon is fairly clear:

With Acc:
Relational:
in regard to
matching something to something else, a relationship between one thing and another, a correspondence between two things, compatibility, congruity, symmetry, harmony
facing, across from, over against
under the surface of
throughout (a space or surface)
along (of extension in space)
according to

“The arrival of our Lord Jesus Christ is facing, across from, over against Satan’s working” with all kinds of miracles and signs and false wonders, and with every kind of evil deception directed against those who are perishing, because they found no place in their hearts for the truth so as to be saved.⁹ With this understanding of κατ᾿ I hear the echo of Paul’s insight into the Gospel: where sin increased, grace multiplied all the more, so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.¹⁰

As the passage continues it becomes clear that God exploits Satan’s working for his own purpose (2 Thessalonians 2:11, 12 NET).

Consequently God sends on them a deluding influence so that they will believe what is false [Table]. And so all of them who have not believed the truth but have delighted in evil will be condemned [Table].

As I pointed out in another essay the Greek word translated will be condemned was not καταδικάσονται (a form of καταδικάζω) but κριθῶσιν (a form of κρίνω), “be judged.” And the judgment was clearly stated: God sends on them a deluding influence so that they will believe what is false.

I’ll back up again (2 Thessalonians 2:8 NET):

and then the lawless one will be revealed, whom the Lord will destroy¹¹ by the breath of his mouth and wipe out by the manifestation of his arrival.

The Greek words translated the lawless one (KJV: that Wicked) were ὁ ἄνομος, a singular adjective preceded by an article. This distinguishes ὁ ἄνομος from those who are perishing, because they found no place in their hearts for the truth so as to be saved.¹²

Here is an example of the plural form of ἄνομος for contrast. Paul wrote about a group of people (1 Timothy 1:8-10 NET):

But we know that the law is good if someone uses it legitimately, realizing that law is not intended for a righteous person, but for lawless (ἀνόμοις, a form of ἄνομος) and rebellious people, for the ungodly¹³ and sinners, for the unholy and profane, for those who kill their fathers¹⁴ or mothers,¹⁵ for murderers, sexually immoral people, practicing homosexuals, kidnappers, liars, perjurers—in fact, for any who live contrary to sound teaching.

There were different outcomes stated for the lawless one and those who are perishing…

the lawless one

those who are perishing, because they found no place in their hearts for the truth so as to be saved

will be revealed, whom the Lord will destroy by the breath of his mouth

Consequently God sends on them a deluding influence so that they will believe what is false.

2 Thessalonians 2:11 (NET)

and wipe out by the manifestation of his arrival.

2 Thessalonians 2:8 (NET)

And so all of them who have not believed the truth but have delighted in evil will be condemned (e.g., judged).

2 Thessalonians 2:12 (NET)

[T]he lawless one will be revealed (ἀποκαλυφθήσεται, a form of ἀποκαλύπτω). [T]he Lord will destroy [the lawless one] by the breath (KJV: spirit) of his mouth, which I assume means the words He speaks. The Greek word translated will destroy was ἀνελεῖ, a form of ἀναιρέω (NET parallel Greek text, NA²⁸).¹⁶ And the Lord will wipe out (καταργήσει, a form of καταργέω) the lawless one by the manifestation of his arrival. It seems worth noting that the first definition given for καταργέω is “to make ineffective, make powerless, make idle.”

That has a hopeful sound for those who have believed what is false, those who are judged because they have not believed the truth but have delighted in evil. And here I may have the beginnings of an understanding why the translators felt obliged to make God’s purpose identical to Satan’s working and condemned them. I think it’s a limitation of the human mind.

We tend to bifurcate God in our minds into two distinct streams of activity. One stream is love and mercy. The other is vengeance and judgment. But God is One. Whether his activity is mercy or judgment, He is love and the course of these streams is set because he does not wish for any to perish but for all to come to repentance.¹⁷

Jesus said (John 12:31-33 NET):

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

Here, I see the two streams of God’s activity converge into one in Christ. If I think that Jesus drawing all to Himself is too good, too merciful, to be true, I am immediately confronted by the fact that drawing all to Himself is the most thorough repudiation of the world He was sent to save, and save, not as it is but, as it will be through (δι᾿) Him.

I’ll back up again to learn when the lawless one will be revealed (2 Thessalonians 2:7 NET).

For the hidden power of lawlessness is already at work. However, the one who holds him back will do so until he is taken out of the way,

The Greek word translated hidden power was μυστήριον. A note (15) in the NET explained the translators’ word choice.

Grk “the mystery of lawlessness.” In Paul “mystery” often means “revealed truth, something formerly hidden but now made widely known,” but that does not make sense with the verb of this clause (“to be at work, to be active”).

The Greek verb ἐνεργεῖται (a form of ἐνεργέω), translated at work, troubled them. The first definition of ἐνεργέω in the Koine Greek Lexicon is “to work, be at work, operate, be effective.” It seems an appropriate bookend to καταργήσει (a form of καταργέω) when the Lord returns “to make ineffective, make powerless, make idle” the lawless one (and, presumably, this mystery of lawlessness, this hidden power) by the manifestation of his arrival.

[T]he one who holds him back was ὁ κατέχων, a participle of the verb κατέχω. I’ll back up two verses this time (2 Thessalonians 2:5, 6 NET).

Surely you recall that I used to tell you these things while I was still with you. And so you know what holds him back (τὸ κατέχον, another participle of κατέχω), so that he will be revealed in his own time.

I’m really not seeing the issue the NET translators had with a mystery of lawlessness and a man of lawlessness that are partially revealed to those who heed Paul and still yet to be fully revealed at another later date. I’ll pick this up in another essay.

The two tables mentioned above follow:

Κατ᾿ + Gen
Reference	Greek	Part of Speech	KJV	NET
Matthew 12:14	κατ᾿ αὐτοῦ	Personal Pronoun: Gen Sing Masc/Neut	against him	against him
Matthew 12:30	κατ᾿ ἐμοῦ	Possessive Pronoun: 1st Gen Sing Masc/Neut	against me	against me
Mark 3:6	κατ᾿ αὐτοῦ	Personal Pronoun: Gen Sing Masc/Neut	against him	N/A
Mark 14:56	κατ᾿ αὐτοῦ	Personal Pronoun: Gen Sing Masc/Neut	against him	against him
Mark 14:57	κατ᾿ αὐτοῦ	Personal Pronoun: Gen Sing Masc/Neut	against him	against him
Luke 11:23	κατ᾿ ἐμοῦ	Possessive Pronoun: 1st Gen Sing Masc/Neut	against me	against me
Luke 23:14	κατ᾿ αὐτοῦ	Personal Pronoun: Gen Sing Masc/Neut	whereof…him	him
John 19:11	κατ᾿ ἐμοῦ	Possessive Pronoun: 1st Gen Sing Masc/Neut	against me	over me
Acts 16:22	κατ᾿ αὐτῶν	Personal Pronoun: Gen Plur MFN	against them	against them
Acts 19:16	κατ᾿ αὐτῶν	Personal Pronoun: Gen Plur MFN	against them	against them
Acts 25:3	κατ᾿ αὐτοῦ	Personal Pronoun: Gen Sing Masc/Neut	against him	against Paul
Acts 25:15	κατ᾿ αὐτοῦ	Personal Pronoun: Gen Sing Masc/Neut	against him	against him
Acts 25:27	κατ᾿ αὐτοῦ	Personal Pronoun: Gen Sing Masc/Neut	against him	against him
Hebrews 6:13	κατ᾿ οὐδενὸς	Adj: Gen Sing Masc/Neut	by no	by no one
James 5:9	κατ᾿ ἀλλήλων	Reciprocal Pronoun Gen Plur MFN	one against another	against one another
2 Peter 2:11	κατ᾿ αὐτῶν	Personal Pronoun: Gen Plur MFN	against them	against them
Jude 1:15	κατ᾿ αὐτοῦ	Personal Pronoun: Gen Sing Masc/Neut	against him	against him

Κατ᾿ + Acc
Reference	Greek	Part of Speech	KJV	NET
Matthew 14:13	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	apart	privately
Matthew 14:23	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	apart	by himself
Matthew 17:1	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	apart	privately
Matthew 17:19	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	apart	privately
Matthew 20:17	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	apart	aside privately
Matthew 24:3	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	privately	privately
Mark 1:27	κατ᾿ ἐξουσίαν	Noun: Acc Sing Fem	with authority	with authority
Mark 4:34	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	when they were alone	privately
Mark 6:31	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	apart	privately
Mark 6:32	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	privately	by themselves
Mark 7:33	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	aside	aside privately
Mark 9:2	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	apart	privately
Mark 9:28	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	privately	privately
Mark 13:3	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	privately	privately
Luke 9:10	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	privately	privately
Luke 10:23	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	privately	privately
Luke 10:33	κατ᾿ αὐτὸν	Personal Pronoun: Acc Sing Masc	when he saw him	where the injured man
John 7:24	κατ᾿ ὄψιν	Noun: Acc Sing Fem	according to the appearance	according to external appearance
Acts 2:46	κατ᾿ οἶκον	Noun: Acc Sing Masc	from house to house	from house to house
Acts 5:42	κατ᾿ οἶκον	Noun: Acc Sing Masc	in every house	from house to house
Acts 12:1	Κατ᾿ ἐκεῖνον	Demonstrative Pronoun: Acc Sing Masc	about that	about that
Acts 13:23	κατ᾿ ἐπαγγελίαν	Noun: Acc Sing Fem	according to his promise	just as he promised
Acts 14:23	κατ᾿ ἐκκλησίαν	Noun: Acc Sing Fem	in every church	in the various churches
Acts 20:20	κατ᾿ οἴκους	Noun: Acc Plur Masc	from house to house	from house to house
Acts 23:19	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	privately	privately
Acts 25:23	κατ᾿ ἐξοχὴν	Noun: Acc Sing Fem	principal	the prominent
Acts 27:14	κατ᾿ αὐτῆς	Personal Pronoun: Acc Sing Fem	against it	from the island
Romans 1:15	τὸ κατ᾿ ἐμὲ	Personal Pronoun: 1st Acc Sing	as much as in me is	N/A
Romans 9:11	κατ᾿ ἐκλογὴν	Noun: Acc Sing Fem	according to election	in election
Romans 10:2	κατ᾿ ἐπίγνωσιν	Noun: Acc Sing Fem	according to knowledge	in line with the truth
Romans 11:5	κατ᾿ ἐκλογὴν	Noun: Acc Sing Fem	according to the election	chosen
Romans 16:5	κατ᾿ οἶκον	Noun: Acc Sing Masc	is in…house	in…house
Romans 16:26	κατ᾿ ἐπιταγὴν	Noun: Acc Sing Fem	according to the commandment	according to the command
1 Corinthians 7:6	κατ᾿ ἐπιταγήν	Noun: Acc Sing Fem	of commandment	as a command
1 Corinthians 16:19	κατ᾿ οἶκον	Noun: Acc Sing Masc	that is in…house	in…house
2 Corinthians 8:8	κατ᾿ ἐπιταγὴν	Noun: Acc Sing Fem	by commandment	as a command
Galatians 2:2	κατ᾿ ἰδίαν	Adj: Acc Sing Fem	privately	in a private meeting
Galatians 3:29	κατ᾿ ἐπαγγελίαν	Noun: Acc Sing Fem	according to the promise	according to the promise
Ephesians 4:16	κατ᾿ ἐνέργειαν	Noun: Acc Sing Fem	according to the effectual working	N/A
Ephesians 6:6	κατ᾿ ὀφθαλμοδουλίαν	Acc Sing Fem	with eyeservice	like those who do their work only when someone is watching
Ephesians 6:21	τὰ κατ᾿ ἐμὲ	Personal Pronoun: 1st Acc Sing	my affairs	about my circumstances
Philippians 1:12	τὰ κατ᾿ ἐμὲ	Personal Pronoun: 1st Acc Sing	the things which happened unto me	my situation
Colossians 3:10	κατ᾿ εἰκόνα	Noun: Acc Sing Fem	after the image of him	according to the image
Colossians 4:7	τὰ κατ᾿ ἐμὲ	Personal Pronoun: 1st Acc Sing	my state	the news about me
Colossians 4:15	τὴν κατ᾿ οἶκον	Noun: Acc Sing Masc	which is in…house	that meets in…house
2 Thessalonians 2:9	κατ᾿ ἐνέργειαν	Noun: Acc Sing Fem	after the working	by…working
1 Timothy 1:1	κατ᾿ ἐπιταγὴν	Noun: Acc Sing Fem	by the commandment	by the command
1 Timothy 6:3	τῇ κατ᾿ εὐσέβειαν	Noun: Acc Sing Fem	which is according to godliness	that accords with godliness
2 Timothy 1:1	κατ᾿ ἐπαγγελίαν	Noun: Acc Sing Fem	according to the promise	to further the promise
Titus 1:1	τῆς κατ᾿ εὐσέβειαν	Noun: Acc Sing Fem	which is after godliness	that is in keeping with godliness
Titus 1:3	κατ᾿ ἐπιταγὴν	Noun: Acc Sing Fem	according to the commandment	according to the command
Titus 3:7	κατ᾿ ἐλπίδα	Noun: Acc Sing Fem	according to the hope	with the confident expectation
Philemon 1:2	τῇ κατ᾿ οἶκον	Noun: Acc Sing Masc	in…house	that meets in…house
Hebrews 1:10	κατ᾿ ἀρχάς	Noun: Acc Plur Fem	in the beginning	in the beginning
Hebrews 9:25	κατ᾿ ἐνιαυτὸν	Noun: Acc Sing Masc	every year	year after year
Hebrews 10:1	κατ᾿ ἐνιαυτὸν	Noun: Acc Sing Masc	year by year	year after year
Hebrews 10:3	κατ᾿ ἐνιαυτόν	Noun: Acc Sing Masc	every year	year after year

For completeness here are the rest of the tables I made in preparation for this essay.

Κατ᾿ + Nom / Acc
Reference	Greek	Part of Speech	KJV	NET
Matthew 1:20	κατ᾿ ὄναρ	Noun: Nom/Acc Sing Neut	in a dream	in a dream
Matthew 2:12	κατ᾿ ὄναρ	Noun: Nom/Acc Sing Neut	in a dream	in a dream
Matthew 2:13	κατ᾿ ὄναρ	Noun: Nom/Acc Sing Neut	in a dream	in a dream
Matthew 2:19	κατ᾿ ὄναρ	Noun: Nom/Acc Sing Neut	in a dream	in a dream
Matthew 2:22	κατ᾿ ὄναρ	Noun: Nom/Acc Sing Neut	in a dream	in a dream
Matthew 27:19	κατ᾿ ὄναρ	Noun: Nom/Acc Sing Neut	in a dream	of a dream
Luke 2:41	κατ᾿ ἔτος	Noun: Nom/Acc Sing Neut	every year	every year
John 10:3	κατ᾿ ὄνομα	Noun: Nom/Acc Sing Neut	by name	by name
3 John 1:14	κατ᾿ ὄνομα	Noun: Nom/Acc Sing Neut	by name	by name

Κατ᾿ + Dat
Reference	Greek	Part of Speech	KJV	NET
Galatians 3:1	κατ᾿ ὀφθαλμοὺς	Noun: Dat Plur Masc	before…eyes	Before…eyes

Κατ᾿ + Verb Infin
Reference	Greek	Part of Speech	KJV	NET
Philippians 2:3	κατ᾿¹⁸ ἐριθείαν	Verb: 2Aor Act Infin	be done through strife	of being motivated by selfish ambition

Tables comparing 2 Thessalonians 2:2, 3; 2:8 and 1 Timothy 1:9 in the NET and KJV follow.

2 Thessalonians 2:2, 3 (NET)	2 Thessalonians 2:2, 3 (KJV)
not to be easily shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, to the effect that the day of the Lord is already here.	That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.

2 Thessalonians 2:2 (NET Parallel Greek)	2 Thessalonians 2:2 (Stepanus Textus Receptus)	2 Thessalonians 2:2 (Byzantine Majority Text)
εἰς τὸ μὴ ταχέως σαλευθῆναι ὑμᾶς ἀπὸ τοῦ νοὸς μηδὲ θροεῖσθαι, μήτε διὰ πνεύματος μήτε διὰ λόγου μήτε δι᾿ ἐπιστολῆς ὡς δι᾿ ἡμῶν, ὡς ὅτι ἐνέστηκεν ἡ ἡμέρα τοῦ κυρίου	εις το μη ταχεως σαλευθηναι υμας απο του νοος μητε θροεισθαι μητε δια πνευματος μητε δια λογου μητε δι επιστολης ως δι ημων ως οτι ενεστηκεν η ημερα του χριστου	εις το μη ταχεως σαλευθηναι υμας απο του νοος μητε θροεισθαι μητε δια πνευματος μητε δια λογου μητε δι επιστολης ως δι ημων ως οτι ενεστηκεν η ημερα του χριστου

Let no one deceive you in any way. For that day will not arrive until the rebellion comes and the man of lawlessness is revealed, the son of destruction.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;

2 Thessalonians 2:3 (NET Parallel Greek)	2 Thessalonians 2:3 (Stephanus Textus Receptus)	2 Thessalonians 2:3 (Byzantine Majority Text)
Μή τις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον. ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας	μη τις υμας εξαπατηση κατα μηδενα τροπον οτι εαν μη ελθη η αποστασια πρωτον και αποκαλυφθη ο ανθρωπος της αμαρτιας ο υιος της απωλειας	μη τις υμας εξαπατηση κατα μηδενα τροπον οτι εαν μη ελθη η αποστασια πρωτον και αποκαλυφθη ο ανθρωπος της αμαρτιας ο υιος της απωλειας

2 Thessalonians 2:8 (NET)	2 Thessalonians 2:8 (KJV)
and then the lawless one will be revealed, whom the Lord will destroy by the breath of his mouth and wipe out by the manifestation of his arrival.	And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:

2 Thessalonians 2:8 (NET Parallel Greek)	2 Thessalonians 2:8 (Stephanus Textus Receptus)	2 Thessalonians 2:8 (Byzantine Majority Text)
καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος, ὃν ὁ κύριος ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦ καὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ,	και τοτε αποκαλυφθησεται ο ανομος ον ο κυριος αναλωσει τω πνευματι του στοματος αυτου και καταργησει τη επιφανεια της παρουσιας αυτου	και τοτε αποκαλυφθησεται ο ανομος ον ο κυριος αναλωσει τω πνευματι του στοματος αυτου και καταργησει τη επιφανεια της παρουσιας αυτου

1 Timothy 1:9 (NET)	1 Timothy 1:9 (KJV)
realizing that law is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers,	Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,

1 Timothy 1:9 (NET Parallel Greek)	1 Timothy 1:9 (Stephanus Textus Receptus)	1 Timothy 1:9 (Byzantine Majority Text)
εἰδὼς τοῦτο, ὅτι δικαίῳ νόμος οὐ κεῖται, ἀνόμοις δὲ καὶ ἀνυποτάκτοις, ἀσεβέσι καὶ ἁμαρτωλοῖς, ἀνοσίοις καὶ βεβήλοις, πατρολῴαις καὶ μητρολῴαις, ἀνδροφόνοις	ειδως τουτο οτι δικαιω νομος ου κειται ανομοις δε και ανυποτακτοις ασεβεσιν και αμαρτωλοις ανοσιοις και βεβηλοις πατραλωαις και μητραλωαις ανδροφονοις	ειδως τουτο οτι δικαιω νομος ου κειται ανομοις δε και ανυποτακτοις ασεβεσιν και αμαρτωλοις ανοσιοις και βεβηλοις πατρολωαις και μητρολωαις ανδροφονοις

The Day of the Lord, Part 4

Back to Romans, Part 61

Back to The Day of the Lord, Part 5

Back to The Day of the Lord, Part 6

Back to The Day of the Lord, Part 7

¹ 2 Thessalonians 2:3 (NET)

² Mark 8:16b (NET) Table

³ Mark 8:15b (NET)

⁴ The NET parallel Greek text and NA²⁸ had μηδὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μητε.

⁵ The NET parallel Greek text and NA²⁸ had κυρίου here, where the Stephanus Textus Receptus and Byzantine Majority Text had χριστου (KJV: Christ).

⁶ The NET parallel Greek text and NA²⁸ had ἀνομίας here, where the Stephanus Textus Receptus and Byzantine Majority Text had αμαρτιας (KJV: sin).

⁷ NET note 18

⁸ Based on the examples I’ve considered, I would say that κατ᾿ is used when the word following it begins with a vowel.

⁹ 2 Thessalonians 2:9b, 10 (NET)

¹⁰ Romans 5:20b, 21 (NET)

¹¹ The NET parallel Greek text and NA²⁸ had ἀνελεῖ (a form of ἀναιρέω) here, where the Stephanus Textus Receptus and Byzantine Majority Text had αναλωσει (KJV: shall consume), a form of ἀναλίσκω.

¹² 2 Thessalonians 2:10b (NET) Table

¹³ The NET parallel Greek text had ἀσεβέσι here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had ἀσεβέσιν.

¹⁴ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had πατρολῴαις here, where the Stephanus Textus Receptus had πατραλωαις (KJV: murderers of fathers).

¹⁵ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had μητρολῴαις here, where the Stephanus Textus Receptus had μητραλωαις (KJV: murderers of mothers).

¹⁶ In the Stephanus Textus Receptus and Byzantine Majority Text the word was αναλωσει (KJV: shall consume), a form of ἀναλίσκω.

¹⁷ 2 Peter 3:9b (NET) Table

¹⁸ KJV: κατὰ

Nothing True, Part 3

Posted on July 8, 2023 by admin

Eliphaz, the king of the Thaimanites¹ responded to Job’s lament:

Masoretic Text		Septuagint
Job 4:1, 2 (Tanakh/KJV)	Job 4:1, 2 (NET)	Job 4:1, 2 (NETS)	Job 4:1, 2 (English Elpenor)
Then Eliphaz the Temanite answered and said,	Then Eliphaz the Temanite answered:	Now Eliphaz the Thaimanite continued and said,	Then Eliphaz the Thaemanite answered and said,
If we assay (הֲנִסָּ֬ה) to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?	“If someone should attempt (nāsâ, הנסה) a word with you, will you be impatient? But who can refrain from speaking?	“Have you often (μὴ πολλάκις) been addressed when in distress? But who can endure the force of your words?	Hast thou been often (μὴ πολλάκις) spoken to in distress? but who shall endure the force of thy words?

“If one ventures a word with you, will you become impatient?”² I thought Eliphaz was kind and very mindful of Job’s distress when I only read this English translation of the Masoretic text. Now I know that Eliphaz was a king who heard Job lament: I should have slept and been at rest, with kings [and] councillors of the earth, who gloried in [their] swords.³ So now I hear sarcasm in the words of Eliphaz.

The Hebrew word translated we assay (Tanakh, KJV) and someone should attempt (NET) was הֲנִסָּ֬ה (nāsâ). The first occurrence of a form of נָסָה (nāsâ) follows:

Masoretic Text		Septuagint
Genesis 22:1, 2 (Tanakh)	Genesis 22:1, 2 (NET)	Genesis 22:1, 2 (NETS)	Genesis 22:1, 2 (English Elpenor)
And it came to pass after these things, that G-d did prove (נִסָּ֖ה) Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’	Some time after these things God tested (nāsâ, נסה) Abraham. He said to him, “Abraham!” “Here I am!” Abraham replied.	And it came about after these matters that God tested (ἐπείραζεν) Abraham and said to him, “Abraham, Abraham!” And he said, “Here I am.”	AND it came to pass after these things that God tempted (ἐπείρασε) Abraam, and said to him, Abraam, Abraam; and he said, Lo! I [am here].
And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’	God said, “Take your son—your only son, whom you love, Isaac—and go to the land of Moriah! Offer him up there as a burnt offering on one of the mountains which I will indicate to you.”	And he said, “Take your beloved son Isaak, whom you love, and go into the high land, and offer him as a whole burnt offering on one of the mountains, whichever I mention to you.”	And he said, Take thy son, the beloved one, whom thou hast loved– Isaac, and go into the high land, and offer him there for a whole-burnt-offering on one of the mountains which I will tell thee of.

For what does the scripture say? “Abraham believed God, and it was credited to him as righteousness.”⁴ We are told explicitly (Hebrews 11:17-19 NET):

By faith Abraham, when he was tested (πειραζόμενος, a form of πειράζω), offered up Isaac. He had received the promises, yet he was ready to offer up his only son. God had told him, “Through Isaac descendants will carry on your name,” and he reasoned that God could even raise him from the dead, and in a sense he received him back from there.

It’s not too difficult to say that God did prove (Tanakh), did tempt (KJV), tested (NET, NETS) or tempted (English Elpenor) Job. That is precisely what the translators of the Tanakh on chabad.org decided that Eliphaz said to him (Job 4:2 Chabad Tanakh):

“Because He tested you with [one] thing, should you weary? Who can withhold words?

But I wonder now if Eliphaz thought to continue that proving, tempting or testing by his own words. Or did he try (Tanakh), tempt (KJV, English Elpenor) or test (NET) God?

Masoretic Text		Septuagint
Exodus 17:2 (Tanakh)	Exodus 17:2 (NET)	Exodus 17:2 (NETS)	Exodus 17:2 (English Elpenor)
Wherefore the people strove with Moses, and said: ‘Give us water that we may drink.’ And Moses said unto them: ‘Why strive ye with me? wherefore do ye try (תְּנַסּ֖וּן) HaShem?’	So the people contended with Moses, and they said, “Give us water to drink!” Moses said to them, “Why do you contend with me? Why do you test (nāsâ, תנסון) the Lord?”	And the people were railing against Moyses, saying, “Give us water so that we may drink!” And Moyses said to them, “Why are you railing at me, and why are you testing (πειράζετε) the Lord?”	And the people reviled Moses, saying, Give us water, that we may drink; and Moses said to them, Why do ye revile me, and why tempt ye (πειράζετε) the Lord?

Both of these examples of forms of נָסָה (nāsâ) were translated with forms of πειράζω in the Septuagint. In fact, most occurrences of forms of נָסָה (nāsâ) in the Masoretic text were translated with forms of πειράζω in the Septuagint (see table below). One (Deuteronomy 28:56) was translated with a form of πεῖρα, the noun form of the verb πειράζω. Four (twice in Deuteronomy 6:16, once each in Deuteronomy 8:2 and 8:16) were translated with forms of ἐκπειράζω, leaving only two outliers and an allied word to consider.

Masoretic Text		Septuagint
1 Samuel 17:38, 39 (Tanakh)	1 Samuel 17:38, 39 (NET)	1 Reigns 17:38, 39 (NETS)	1 Kings 17:38, 39 (English Elpenor)
And Saul clad David with his apparel, and he put a helmet of brass upon his head, and he clad him with a coat of mail.	Then Saul clothed David with his own fighting attire and put a bronze helmet on his head. He also put body armor on him.	And Saoul put a woolen cloak on Dauid, and a bronze helmet around his head,	And Saul clothed David with a military coat, and [put] his brazen helmet on his head.
And David girded his sword upon his apparel, and he essayed to go, but could not; for he had not tried it (נִסָּה֒). And David said unto Saul: ‘I cannot go with these; for I have not tried them (נִסִּ֑יתִי).’ And David put them off him.	David strapped on his sword over his fighting attire and tried to walk around, but he was not used to them (nāsâ, נסה). David said to Saul, “I can’t walk in these things, for I’m not used to them (nāsâ, נסיתי).” So David removed them.	and he girded Dauid with his sword over his woolen cloak, and he grew tired (ἐκοπίασεν) walking once and twice. And Dauid said to Saoul, “I shall definitely not be able to go in these, for I am not experienced (πεπείραμαι).” And they removed them from him.	And he girt David with his sword over his coat: and he made trial (ἐκοπίασε) walking [with them] once and again: and David said to Saul, I shall not be able to go with these, for I have not proved [them] (πεπείραμαι): so they remove them from him.

The Greek word ἐκοπίασε(ν), a form of κοπιάω (NETS: he grew tired), cuts right to the heart of the matter and highlights the humor of this boy laboring to move in a man’s battle gear. And πεπείραμαι a form of πειράω in the middle voice (e.g., “to be used to”) makes it clear that David did not disparage the king’s offer or the battle attire offered. I think the rabbis who translated the Septuagint were confronting forms of נָסָה (nāsâ) here, and grappled with nuances that the English translator of the Elpenor Septuagint ignored even in Greek.

This brings me full circle to μὴ πολλάκις, the apparent translation of הֲנִסָּ֬ה (nāsâ) in Job 4:2. Though the literal meaning is not often the English translators of both versions of the Septuagint treated this phrase as a rhetorical question: Have you often (NETS) or Hast thou been often (English Elpenor). This is a legitimate way to treat μὴ at the beginning of a clause:⁵

Introducing a rhetorical question which expects a negative answer:
μὴ φύλαξ τοῦ ἀδελφοῦ μού εἰμι ἐγώ;
am I my brother’s keeper? (Gen 4:9)

Though I might otherwise have questioned whether הֲנִסָּ֬ה (nāsâ) was the original word the rabbis found to translate, this exercise has made me more willing to assume that they recognized nuance in the Hebrew that I might miss in a more direct Greek translation. The rabbis didn’t hear Eliphaz requesting permission to speak if it would not cause Job too much distress. They heard an assertion, if not an accusation, that Job was unaccustomed to such distress.

Masoretic Text		Septuagint
Job 4:3-5 (Tanakh/KJV)	Job 4:3-5 (NET)	Job 4:3-5 (NETS)	Job 4:3-5 (English Elpenor)
Behold, thou hast instructed many, and thou hast strengthened the weak hands.	Look, you have instructed many; you have strengthened feeble hands.	So what, if you instructed many and encouraged the hands of the weak one,	For whereas thou hast instructed many, and hast strengthened the hands of the weak one,
Thy words have upholden him that was falling, and thou hast strengthened the feeble knees.	Your words have supported those who stumbled, and you have strengthened the knees that gave way.	lifted up the weak with your words and wrapped feeble knees in courage—	and hast supported the failing with words, and hast imparted courage to feeble knees.
But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled (וַתִּבָּהֵֽל).	But now the same thing comes to you, and you are discouraged; it strikes you, and you are terrified (bāhal, ותבהל).	but now distress has come upon you and touched you, and you acted in haste (ἐσπούδασας).	Yet now [that] pain has come upon thee, and touched thee, thou art troubled (ἐσπούδασας).

I looked back at the words when I first read the book of Job (Job 4:3-5 NASB):

Behold, you have taught many, And you have strengthened weak hands. Your words have helped the stumbling to stand, And you have strengthened feeble knees. But now it comes to you, and you are impatient; It touches you, and you are horrified.

I thought Eliphaz was reasoning calmly with Job, encouraging (if not praising him, but certainly encouraging) him to return again to the man he once was. This is embarrassing. Even beyond embarrassing, it is disconcerting because it is around this same time that I thought Jesus was a conceited know-it-all, rude, overly critical, laying word traps into which people would fall so He could berate them.

I was neither self-aware enough nor honest enough to acknowledge those beliefs at the time. I only became aware of them as I knew Him better and they were replaced by a better understanding of the Bible. (I certainly knew how I was supposed to feel about Jesus, and was as practiced as anyone, I suppose, in the fake it till you make it school of Christian teaching.) This time studying through the book of Job it seems fairly clear that Eliphaz accused Job of being an empty talker, a hypocrite, if you will, in the modern sense of the word.

The Hebrew word וַתִּבָּהֵֽל (bāhal), translated and thou art troubled (Tanakh/KJV), and you are terrified (NET), was ἐσπούδασας (a form of σπουδάζω), translated thou art troubled (English Elpenor) and you acted in haste (NETS). Being more familiar with forms of σπουδάζω in the New Testament, I thought this was an odd, even a questionable, choice. So I reviewed some of the verses containing forms of σπουδάζω:

[James, Cephas, and John] requested only that we remember the poor, the very thing I also was eager (ἐσπούδασα, another form of σπουδάζω) to do.⁶ I, therefore, the prisoner for the Lord, urge you to live worthily of the calling with which you have been called…making every effort (σπουδάζοντες, another form of σπουδάζω) to keep the unity of the Spirit in the bond of peace.⁷ Make every effort (σπούδασον, another form of σπουδάζω) to present yourself before God as a proven worker who does not need to be ashamed, teaching the message of truth accurately.⁸

Thus we must make every effort (Σπουδάσωμεν, another form of σπουδάζω) to enter that rest, so that no one may fall by following the same pattern of disobedience.⁹ Therefore, brothers and sisters, make every effort (σπουδάσατε, another form of σπουδάζω) to be sure of your calling and election. For by doing this you will never stumble into sin (ου μη ¹⁰ πταισητε ποτε; literally, “never stumble once”).¹¹ Therefore, dear friends, since you are waiting for these things, strive (σπουδάσατε, another form of σπουδάζω) to be found at peace, without spot or blemish, when you come into his presence.¹²

When I tried to obey these commands in my own strength, seeking to have my own righteousness derived from¹³ these very commands received as rules, I caused myself a level of anxiety similar to that which Eliphaz accused Job of having. I was making myself like that proverbial branch that is thrown out…and dries up¹⁴ by not remaining or abiding in Jesus. I was like one of those foolish Galatians…trying to finish by human effort. But the Lord rescued me from my folly. The only reason I don’t respond immediately to that level of anxiety in forms of σπουδάζω currently, is that He has begun to teach me to walk by the Spirit.

A table comparing the definitions of וַתִּבָּהֵֽל (bāhal) and σπουδάζω follows:

וַתִּבָּהֵֽל (bāhal)	σπουδάζω
to disturb, alarm, terrify, hurry, be disturbed, be anxious, be afraid, be hurried, be nervous	to hasten, hurry, use speed, act with speed; to be zealous, eager, diligent; to be busy, be persistent; to become mentally unsettled

Taken at face value, these words are more alike than I was fully appreciating. I considered Paul’s usage of ἐσπουδάσαμεν: But when we were separated from you, brothers and sisters, for a short time (in presence, not in affection) we became all the more fervent (ἐσπουδάσαμεν, another form of σπουδάζω) in our great desire to see you in person.¹⁵ There was probably more anxiety in Paul’s more fervent…desire than I allowed before undertaking this exercise: So when I could bear it no longer, I sent to find out about your faith, for fear that the tempter (ὁ πειράζων) somehow¹⁶ tempted (ἐπείρασεν) you and our toil had proven useless.¹⁷

I’ll conclude this essay with the chabad.org translation of Job 4:3-5 (Chabad Tanakh):

Behold, you have chastised many, and you have strengthened weak hands. Your words would pick up the stumbler, and you would strengthen buckling knees. Now when it comes to you, you weary; it touches you and you are frightened.

According to a note (5) in the NET Paul quoted from Genesis 15:6. A table below compares the Greek of Romans 4:3b to that of the Septuagint.

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

According to a note (22) in the NET Hebrews 11:18b was a quotation from Genesis 21:12b. A table below compares the Greek of Hebrews 11:18b to that of the Septuagint.

Hebrews 11:18b (NET Parallel Greek)	Genesis 21:12b (Septuagint BLB) Table	Genesis 21:12b (Septuagint Elpenor)
ὅτι ἐν Ἰσαὰκ κληθήσεται σοι σπέρμα	ὅτι ἐν Ισαακ κληθήσεταί σοι σπέρμα	ὅτι ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα
Hebrews 11:18b (NET)	Genesis 21:12b (NETS)	Genesis 21:12b (English Elpenor)
through Isaac descendants will carry on your name	for in Isaak offspring shall be named for you	for in Isaac shall thy seed be called

The table mentioned above follows:

Forms of נָסָה (nāsâ)
Reference	Hebrew	KJV / NET	Greek	NETS / English Elpenor
Genesis 22:1	נִסָּ֖ה	did tempt / tested	ἐπείραζεν / ἐπείρασε	tested / tempted
Exodus 15:25	נִסָּֽהוּ	he proved them / he tested them	ἐπείρασεν / ἐπείρασε	he tested / he proved
Exodus 16:4	אֲנַסֶּ֛נּוּ	I may prove them / I may test them	πειράσω	I might test / I may try
Exodus 17:2	תְּנַסּ֖וּן	do ye tempt / do you test	πειράζετε	are you testing / tempt ye
Exodus 17:7	נַסֹּתָ֤ם	they tempted / of their testing	τὸ πειράζειν	they tested / they tempted
Exodus 20:20	נַסּ֣וֹת	prove / test	τοῦ πειράσαι	to test / to try
Numbers 14:22	וַיְנַסּ֣וּ	and have tempted / and yet have tempted	καὶ ἐπείρασάν	and tested / and have tempted
Deuteronomy 4:34	הֲנִסָּ֣ה	hath…assayed / has…tried	ἐπείρασεν	ever attempted / has assayed
Deuteronomy 6:16	תְנַסּ֔וּ	Ye shall…tempt / You must…put…to the test	ἐκπειράσεις	You shall…tempt / Thou shalt…tempt
Deuteronomy 6:16	נִסִּיתֶ֖ם	ye tempted / you did	ἐξεπειράσασθε / ἐξεπειράσατε	you tempted / ye tempted him
Deuteronomy 8:2	לְנַסֹּֽתְךָ֗	to prove thee / he might…test you	ἐκπειράσῃ σε / πειράσῃ σε	test you / try thee
Deuteronomy 8:16	נַסֹּתֶ֔ךָ	he might prove thee / he might…test you	ἐκπειράσῃ σε	test you / thoroughly try thee
Deuteronomy 13:3	מְנַסֶּ֞ה	proveth / will be testing	πειράζει	is testing / tries
Deuteronomy 28:56	נִסְּתָ֤ה	would…adventure / would…think	πεῖραν	an attempt / has…assayed
Deuteronomy 33:8	נִסִּיתוֹ֙	thou didst prove / authority you challenged	ἐπείρασαν	they tempted
Judges 2:22	נַסּ֥וֹת	I may prove / test	τοῦ πειράσαι	to test / to prove
Judges 3:1	לְנַסּ֥וֹת	to prove / to test	πειράσαι	to test / to prove
Judges 3:4	לְנַסּ֥וֹת	to prove / to test	πειράσαι	to test / to prove
Judges 6:39	אֲנַסֶּ֚ה	let me prove / allow…test	πειράσω	I will make trial / I will…make…trial
1 Samuel 17:39	נִסָּה֒	he had…proved / he was…used to	ἐκοπίασεν / ἐκοπίασε	he grew tired / he made trial
1 Samuel 17:39	נִסִּ֑יתִי	I have…proved / I’m…used to	πεπείραμαι	I am…experienced / I have…proved [them]
1 Kings 10:1	לְנַסֹּת֖וֹ	to prove him / to challenge him	πειράσαι αὐτὸν	to test him / to try him
2 Chronicles 9:1	לְנַסּוֹת֩	to prove / to challenge	τοῦ πειράσαι	to test / to prove
2 Chronicles 32:31	לְנַ֨סּוֹת֔וֹ	to try him / to test him	τοῦ πειράσαι αὐτὸν	to test him / to try him
Job 4:2	הֲנִסָּ֬ה	we assay / someone should attempt	μὴ πολλάκις	Have you often / Hast thou been often
Psalm 26:2	וְנַסֵּ֑נִי	and prove me / and test me	καὶ πείρασόν με	and try me
Psalm 78:18	וַיְנַסּוּ	And they tempted / They willfully challenged	καὶ ἐξεπείρασαν	And they tested / And they tempted
Psalm 78:41	וַיְנַסּ֣וּ	and tempted / challenged	καὶ ἐπείρασαν	and tested / and tempted
Psalm 78:56	וַיְנַסּ֣וּ	Yet they tempted / Yet they challenged	καὶ ἐπείρασαν	And they tested / Yet they tempted
Psalm 95:9	נִ֖סּוּנִי	tempted me / challenged my authority	ἐπείρασαν	tried / tempted me
Psalm 106:14	וַיְנַסּוּ	and tempted / they challenged	καὶ ἐπείρασαν	and put…to the test / and tempted
Ecclesiastes 2:1	אֲנַסְּכָ֥ה	I will prove thee / I will try	πειράσω σε	let me test you / I will prove thee
Ecclesiastes 7:23	נִסִּ֣יתִי	have I proved / I have examined	ἐπείρασα	I tested / have I proved
Isaiah 7:12	אֲנַסֶּ֖ה	will I tempt / put…to a test	πειράσω	will I put…to the test / will I tempt
Daniel 1:12	נַס	Prove / test	πείρασον	Do test / Prove
Daniel 1:14	וַיְנַסֵּ֖ם	and proved them / and tested them	καὶ ἐπείρασεν αὐτοὺς	and tested them / and proved them

Tables comparing Job 4:1; 4:2; Genesis 22:1; 22:2; Exodus 17:2; 1 Samuel 17:38; 17:39; Job 4:3; 4:4 and 4:5 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 4:1; 4:2; Genesis 22:1; 22:2; Exodus 17:2; 1 Samuel (Reigns, Kings) 17:38; 17:39; Job 4:3; 4:4 and 4:5 in the Septuagint (BLB and Elpenor), and a table comparing the Greek of 1 Thessalonians 3:5 in the NET and KJV follow.

Job 4:1 (Tanakh)	Job 4:1 (KJV)	Job 4:1 (NET)
Then Eliphaz the Temanite answered and said,	Then Eliphaz the Temanite answered and said,	Then Eliphaz the Temanite answered:

Job 4:1 (Septuagint BLB)	Job 4:1 (Septuagint Elpenor)
ὑπολαβὼν δὲ Ελιφας ὁ Θαιμανίτης λέγει	ΥΠΟΛΑΒΩΝ δὲ ᾿Ελιφὰζ ὁ Θαιμανίτης λέγει
Job 4:1 (NETS)	Job 4:1 (English Elpenor)
Now Eliphaz the Thaimanite continued and said,	Then Eliphaz the Thaemanite answered and said,

Job 4:2 (Tanakh)	Job 4:2 (KJV)	Job 4:2 (NET)
If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?	If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?	“If someone should attempt a word with you, will you be impatient? But who can refrain from speaking?

Job 4:2 (Septuagint BLB)	Job 4:2 (Septuagint Elpenor)
μὴ πολλάκις σοι λελάληται ἐν κόπῳ ἰσχὺν δὲ ῥημάτων σου τίς ὑποίσει	μὴ πολλάκις σοι λελάληται ἐν κόπῳ; ἰσχὺν δὲ ῥημάτων σου τίς ὑποίσει
Job 4:2 (NETS)	Job 4:2 (English Elpenor)
“Have you often been addressed when in distress? But who can endure the force of your words?	Hast thou been often spoken to in distress? but who shall endure the force of thy words?

Genesis 22:1 (Tanakh)	Genesis 22:1 (KJV)	Genesis 22:1 (NET)
And it came to pass after these things, that G-d did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’	And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.	Some time after these things God tested Abraham. He said to him, “Abraham!” “Here I am!” Abraham replied.

Genesis 22:1 (Septuagint BLB)	Genesis 22:1 (Septuagint Elpenor)
καὶ ἐγένετο μετὰ τὰ ῥήματα ταῦτα ὁ θεὸς ἐπείραζεν τὸν Αβρααμ καὶ εἶπεν πρὸς αὐτόν Αβρααμ Αβρααμ ὁ δὲ εἶπεν ἰδοὺ ἐγώ	ΚΑΙ ἐγένετο μετὰ τὰ ρήματα ταῦτα ὁ Θεός ἐπείρασε τὸν ῾Αβραὰμ καὶ εἶπεν αὐτῷ· ῾Αβραάμ, ῾Αβραάμ. ὁ δὲ εἶπεν· ἰδοὺ ἐγώ
Genesis 22:1 (NETS)	Genesis 22:1 (English Elpenor)
And it came about after these matters that God tested Abraham and said to him, “Abraham, Abraham!” And he said, “Here I am.”	AND it came to pass after these things that God tempted Abraam, and said to him, Abraam, Abraam; and he said, Lo! I [am here].

Genesis 22:2 (Tanakh)	Genesis 22:2 (KJV)	Genesis 22:2 (NET)
And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’	And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.	God said, “Take your son—your only son, whom you love, Isaac—and go to the land of Moriah! Offer him up there as a burnt offering on one of the mountains which I will indicate to you.”

Genesis 22:2 (Septuagint BLB)	Genesis 22:2 (Septuagint Elpenor)
καὶ εἶπεν λαβὲ τὸν υἱόν σου τὸν ἀγαπητόν ὃν ἠγάπησας τὸν Ισαακ καὶ πορεύθητι εἰς τὴν γῆν τὴν ὑψηλὴν καὶ ἀνένεγκον αὐτὸν ἐκεῖ εἰς ὁλοκάρπωσιν ἐφ᾽ ἓν τῶν ὀρέων ὧν ἄν σοι εἴπω	καὶ εἶπε· λαβὲ τὸν υἱόν σου τὸν ἀγαπητόν, ὃν ἠγάπησας, τὸν ᾿Ισαάκ, καὶ πορεύθητι εἰς τὴν γῆν τὴν ὑψηλὴν καὶ ἀνένεγκον αὐτὸν ἐκεῖ εἰς ὁλοκάρπωσιν ἐφ᾿ ἓν τῶν ὀρέων, ὧν ἄν σοι εἴπω
Genesis 22:2 (NETS)	Genesis 22:2 (English Elpenor)
And he said, “Take your beloved son Isaak, whom you love, and go into the high land, and offer him as a whole burnt offering on one of the mountains, whichever I mention to you.”	And he said, Take thy son, the beloved one, whom thou hast loved– Isaac, and go into the high land, and offer him there for a whole-burnt-offering on one of the mountains which I will tell thee of.

Exodus 17:2 (Tanakh)	Exodus 17:2 (KJV)	Exodus 17:2 (NET)
Wherefore the people strove with Moses, and said: ‘Give us water that we may drink.’ And Moses said unto them: ‘Why strive ye with me? wherefore do ye try HaShem?’	Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD?	So the people contended with Moses, and they said, “Give us water to drink!” Moses said to them, “Why do you contend with me? Why do you test the Lord?”

Exodus 17:2 (Septuagint BLB)	Exodus 17:2 (Septuagint Elpenor)
καὶ ἐλοιδορεῖτο ὁ λαὸς πρὸς Μωυσῆν λέγοντες δὸς ἡμῖν ὕδωρ ἵνα πίωμεν καὶ εἶπεν αὐτοῖς Μωυσῆς τί λοιδορεῖσθέ μοι καὶ τί πειράζετε κύριον	καὶ ἐλοιδορεῖτο ὁ λαὸς πρὸς Μωυσῆν λέγοντες· δὸς ἡμῖν ὕδωρ, ἵνα πίωμεν. καὶ εἶπεν αὐτοῖς Μωυσῆς· τί λοιδορεῖσθέ μοι, καὶ τί πειράζετε Κύριον
Exodus 17:2 (NETS)	Exodus 17:2 (English Elpenor)
And the people were railing against Moyses, saying, “Give us water so that we may drink!” And Moyses said to them, “Why are you railing at me, and why are you testing the Lord?”	And the people reviled Moses, saying, Give us water, that we may drink; and Moses said to them, Why do ye revile me, and why tempt ye the Lord?

1 Samuel 17:38 (Tanakh)	1 Samuel 17:38 (KJV)	1 Samuel 17:38 (NET)
And Saul clad David with his apparel, and he put a helmet of brass upon his head, and he clad him with a coat of mail.	And Saul armed David with his armour, and he put an helmet of brass upon his head; also he armed him with a coat of mail.	Then Saul clothed David with his own fighting attire and put a bronze helmet on his head. He also put body armor on him.

1 Samuel 17:38 (Septuagint BLB)	1 Kings 17:38 (Septuagint Elpenor)
καὶ ἐνέδυσεν Σαουλ τὸν Δαυιδ μανδύαν καὶ περικεφαλαίαν χαλκῆν περὶ τὴν κεφαλὴν αὐτοῦ	καὶ ἐνέδυσε Σαοὺλ τὸν Δαυὶδ μανδύαν καὶ περικεφαλαίαν χαλκῆν περὶ τὴν κεφαλήν αὐτοῦ
1 Reigns 17:38 (NETS)	1 Kings 17:38 (English Elpenor)
And Saoul put a woolen cloak on Dauid, and a bronze helmet around his head,	And Saul clothed David with a military coat, and [put] his brazen helmet on his head.

1 Samuel 17:39 (Tanakh)	1 Samuel 17:39 (KJV)	1 Samuel 17:39 (NET)
And David girded his sword upon his apparel, and he essayed to go, but could not; for he had not tried it. And David said unto Saul: ‘I cannot go with these; for I have not tried them.’ And David put them off him.	And David girded his sword upon his armour, and he assayed to go; for he had not proved it. And David said unto Saul, I cannot go with these; for I have not proved them. And David put them off him.	David strapped on his sword over his fighting attire and tried to walk around, but he was not used to them. David said to Saul, “I can’t walk in these things, for I’m not used to them.” So David removed them.

1 Samuel 17:39 (Septuagint BLB)	1 Kings 17:39 (Septuagint Elpenor)
καὶ ἔζωσεν τὸν Δαυιδ τὴν ῥομφαίαν αὐτοῦ ἐπάνω τοῦ μανδύου αὐτοῦ καὶ ἐκοπίασεν περιπατήσας ἅπαξ καὶ δίς καὶ εἶπεν Δαυιδ πρὸς Σαουλ οὐ μὴ δύνωμαι πορευθῆναι ἐν τούτοις ὅτι οὐ πεπείραμαι καὶ ἀφαιροῦσιν αὐτὰ ἀπ᾽ αὐτοῦ	καὶ ἔζωσε τὸν Δαυὶδ τὴν ρομφαίαν αὐτοῦ ἐπάνω τοῦ μανδύου αὐτοῦ. καὶ ἐκοπίασε περιπατήσας ἅπαξ καὶ δίς· καὶ εἶπε Δαυὶδ πρὸς Σαούλ· οὐ μὴ δύνωμαι πορευθῆναι ἐν τούτοις, ὅτι οὐ πεπείραμαι. καὶ ἀφαιροῦσιν αὐτὰ ἀπ᾿ αὐτοῦ
1 Reigns 17:39 (NETS)	1 Kings 17:39 (English Elpenor)
and he girded Dauid with his sword over his woolen cloak, and he grew tired walking once and twice. And Dauid said to Saoul, “I shall definitely not be able to go in these, for I am not experienced.” And they removed them from him.	And he girt David with his sword over his coat: and he made trial walking [with them] once and again: and David said to Saul, I shall not be able to go with these, for I have not proved [them]: so they remove them from him.

Job 4:3 (Tanakh)	Job 4:3 (KJV)	Job 4:3 (NET)
Behold, thou hast instructed many, and thou hast strengthened the weak hands.	Behold, thou hast instructed many, and thou hast strengthened the weak hands.	Look, you have instructed many; you have strengthened feeble hands.

Job 4:3 (Septuagint BLB)	Job 4:3 (Septuagint Elpenor)
εἰ γὰρ σὺ ἐνουθέτησας πολλοὺς καὶ χεῖρας ἀσθενοῦς παρεκάλεσας	εἰ γὰρ σὺ ἐνουθέτησας πολλοὺς καὶ χεῖρας ἀσθενοῦς παρεκάλεσας
Job 4:3 (NETS)	Job 4:3 (English Elpenor)
So what, if you instructed many and encouraged the hands of the weak one,	For whereas thou hast instructed many, and hast strengthened the hands of the weak one,

Job 4:4 (Tanakh)	Job 4:4 (KJV)	Job 4:4 (NET)
Thy words have upholden him that was falling, and thou hast strengthened the feeble knees.	Thy words have upholden him that was falling, and thou hast strengthened the feeble knees.	Your words have supported those who stumbled, and you have strengthened the knees that gave way.

Job 4:4 (Septuagint BLB)	Job 4:4 (Septuagint Elpenor)
ἀσθενοῦντάς τε ἐξανέστησας ῥήμασιν γόνασίν τε ἀδυνατοῦσιν θάρσος περιέθηκας	ἀσθενοῦντάς τε ἐξανέστησας ρήμασι, γόνασί τε ἀδυνατοῦσι θάρσος περιέθηκας
Job 4:4 (NETS)	Job 4:4 (English Elpenor)
lifted up the weak with your words and wrapped feeble knees in courage—	and hast supported the failing with words, and hast imparted courage to feeble knees.

Job 4:5 (Tanakh)	Job 4:5 (KJV)	Job 4:5 (NET)
But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled.	But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled.	But now the same thing comes to you, and you are discouraged; it strikes you, and you are terrified.

Job 4:5 (Septuagint BLB)	Job 4:5 (Septuagint Elpenor)
νῦν δὲ ἥκει ἐπὶ σὲ πόνος καὶ ἥψατό σου σὺ δὲ ἐσπούδασας	νῦν δὲ ἥκει ἐπὶ σὲ πόνος καὶ ἥψατό σου, σὺ ἐσπούδασας
Job 4:5 (NETS)	Job 4:5 (English Elpenor)
but now distress has come upon you and touched you, and you acted in haste.	Yet now [that] pain has come upon thee, and touched thee, thou art troubled.

1 Thessalonians 3:5 (NET)	1 Thessalonians 3:5 (KJV)
So when I could bear it no longer, I sent to find out about your faith, for fear that the tempter somehow tempted you and our toil had proven useless.	For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain.

1 Thessalonians 3:5 (NET Parallel Greek)	1 Thessalonians 3:5 (Stephanus Textus Receptus)	1 Thessalonians 3:5 (Byzantine Majority Text)
διὰ τοῦτο καγὼ μηκέτι στέγων ἔπεμψα εἰς τὸ γνῶναι τὴν πίστιν ὑμῶν, μή πως ἐπείρασεν ὑμᾶς ὁ πειράζων καὶ εἰς κενὸν γένηται ὁ κόπος ἡμῶν	δια τουτο καγω μηκετι στεγων επεμψα εις το γνωναι την πιστιν υμων μηπως επειρασεν υμας ο πειραζων και εις κενον γενηται ο κοπος ημων	δια τουτο καγω μηκετι στεγων επεμψα εις το γνωναι την πιστιν υμων μηπως επειρασεν υμας ο πειραζων και εις κενον γενηται ο κοπος ημων

Nothing True, Part 4

¹ Job 2:11 (NETS) Table

² Job 4:2a (NASB)

³ Job 3:13b, 14 (English Elpenor)

⁴ Romans 4:3 (NET)

⁵ From the definition of μὴ in the Koine Greek Lexicon online.

⁶ Galatians 2:10 (NET)

⁷ Ephesians 4:1, 3 (NET)

⁸ 2 Timothy 2:15 (NET)

⁹ Hebrews 4:11 (NET)

¹⁰ “The Subjunctive of Emphatic Negation,” He Takes Away, Part 3

¹¹ 2 Peter 1:10 (NET)

¹² 2 Peter 3:14 (NET)

¹³ Philippians 3:9 (NET)

¹⁴ John 15:6b (NET) Table

¹⁵ 1 Thessalonians 2:17 (NET)

¹⁶ The NET parallel Greek text and NA²⁸ had μή (NET: for fear that) πως (NET: somehow) here, where the Stephanus Textus Receptus and Byzantine Majority Text had μηπως (KJV: lest by some means).

¹⁷ 1 Thessalonians 3:5 (NET)

Father, Son and Holy Spirit – Part 8

Posted on June 19, 2023 by admin

This is a continuation of my intent to become much more familiar with the Greek translation of יְהֹוָ֨ה (Yᵊhōvâ) and יֱהֹוִה֙ (yᵊhōvâ) in the Septuagint.

Masoretic Text		Septuagint
Genesis 2:19, 20 (Tanakh)	Genesis 2:19, 20 (NET)	Genesis 2:19, 20 (NETS)	Genesis 2:19, 20 (English Elpenor)
And out of the ground HaShem (יְהֹוָ֨ה) G-d (אֱלֹהִ֜ים) formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof [Table].	The Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) formed out of the ground every living animal of the field and every bird of the air. He brought them to the man to see what he would name them, and whatever the man called each living creature, that was its name.	And out of the earth God (ὁ θεὸς) furthermore formed all the animals of the field and all the birds of the sky and brought them to Adam to see what he would call them, and anything, whatever Adam called it as living creature, this was its name [Table].	And God (ὁ Θεὸς) formed yet farther out of the earth all the wild beasts of the field, and all the birds of the sky, and he brought them to Adam, to see what he would call them, and whatever Adam called any living creature, that was the name of it.
And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet (עֵ֖זֶר) for him [Table].	So the man named all the animals, the birds of the air, and the living creatures of the field, but for Adam no companion (ēzer, עזר) who corresponded to him was found.	And Adam gave names to all the cattle and to all the birds of the sky and to all the animals of the field, but for Adam there was not found a helper (βοηθὸς) like him [Table].	And Adam gave names to all the cattle and to all the birds of the sky, and to all the wild beasts of the field, but for Adam there was not found a help (βοηθὸς) like to himself.

I’ll pause to highlight that יְהֹוָ֨ה (Yᵊhōvâ) אֱלֹהִ֜ים (ĕlōhîm) in the Masoretic text was simply ὁ Θεὸς in the Septuagint. Also, I want to spend a few moments with עֵ֖זֶר (ēzer), translated help meet (Tanakh/KJV) and companion (NET) both here and in Genesis 2:18.

A note (57) in the NET reads:

Traditionally “helper.” The English word “helper,” because it can connote so many different ideas, does not accurately convey the connotation of the Hebrew word עֵזֶר (ʿezer). Usage of the Hebrew term does not suggest a subordinate role, a connotation which English “helper” can have. In the Bible God is frequently described as the “helper,” the one who does for us what we cannot do for ourselves, the one who meets our needs. In this context the word seems to express the idea of an “indispensable companion.” The woman would supply what the man was lacking in the design of creation and logically it would follow that the man would supply what she was lacking, although that is not stated here. See further M. L. Rosenzweig, “A Helper Equal to Him,” Jud 139 (1986): 277-80.

This is what the word meant to Moses when he named his sons:

Masoretic Text		Septuagint
Exodus 18:4 (Tanakh)	Exodus 18:4 (NET)	Exodus 18:4 (NETS)	Exodus 18:4 (English Elpenor)
and the name of the other was Eliezer: ‘for the G-d (אֱלֹהֵ֤י) of my father was my help (בְּעֶזְרִ֔י), and delivered (וַיַּצִּלֵ֖נִי) me from the sword of Pharaoh.’	and the other Eliezer (for Moses had said, “The God [ĕlōhîm, אלהי] of my father has been my help [ēzer, בעזרי] and delivered [nāṣal, ויצלני] me from the sword of Pharaoh”).	and the name of the second, Eliezer (“for the God [ὁ…θεὸς] of my father was my help [βοηθός], and he delivered [ἐξείλατό] me from the hand of Pharao”).	and the name of the second, Eliezer, saying, For the God (ὁ…Θεὸς) of my father [is] my helper (βοηθός), and he has rescued (ἐξείλατό) me out of the hand of Pharao.

The Lord as help or helper delivered or rescued Moses’ life. How often is the woman cast as the beauty whose love and grace tames the beast who becomes her husband?

Masoretic Text		Septuagint
Genesis 2:21, 22 (Tanakh)	Genesis 2:21, 22 (NET)	Genesis 2:21, 22 (NETS)	Genesis 2:21, 22 (English Elpenor)
And HaShem (יְהֹוָ֨ה) G-d (אֱלֹהִ֧ים) caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof [Table].	So the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) caused the man to fall into a deep sleep, and while he was asleep, he took part of the man’s side and closed up the place with flesh.	And God (ὁ θεὸς) cast a trance upon Adam, and he slept, and he took one of his ribs and filled up flesh in its place [Table].	And God (ὁ Θεὸς) brought a trance upon Adam, and he slept, and he took one of his ribs, and filled up the flesh instead thereof.
And the rib, which HaShem (יְהֹוָ֨ה) G-d (אֱלֹהִ֧ים) had taken from the man, made He a woman, and brought her unto the man [Table].	Then the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) made a woman from the part he had taken out of the man, and he brought her to the man.	And the rib that he had taken from Adam the Lord (κύριος) God (ὁ θεὸς) fashioned into a woman and brought her to Adam [Table].	And God (ὁ Θεὸς) formed the rib which he took from Adam into a woman, and brought her to Adam.

How magical this must have seemed to people who knew nothing of anesthesia or surgery or DNA or cloning. Now, though this particular procedure may be a bit out of reach, it seems like a routine and mostly anticipated outcome of applied knowledge and power.

I really have nothing to say here about the presence of יְהֹוָ֨ה (Yᵊhōvâ; Tanakh: Hashem; NET: Lord) in the Masoretic text or the sporadic presence or absence of κύριος (NETS: Lord) in the Septuagint. It seems more or less random to me. I have no idea why editors would add יְהֹוָ֨ה (Yᵊhōvâ) or translators would refuse to translate it in these particular verses. So, I’ll take a few moments to reprise some of the differences between the Masoretic text and the Septuagint.

Mostly I’ll point to two articles I found online, good articles in my opinion worth the time it takes to read them. I’ll quote and comment on a few things I take issue with. In “Septuagint: Why The Greek Old Testament Still Matters” Greg Lanier wrote:

What Exactly Is the Septuagint?

Before discussing its relevance, we have to clarify what is meant by Septuagint. But that is part of the problem. The term itself, when paired with the (the Septuagint, or the LXX), and combined with the fact that you can purchase a copy, might give the false impression that “the Septuagint” is a singular book, produced by a single committee, and published in a single place at a single time.

Replace Septuagint with Bible and one can make exactly the same argument. I’ll continue to use the definite article with Septuagint (and Bible, for that matter) because the language feels forced and awkward without it.

Mr. Lanier then gave an interesting sketch of the origins of the Septuagint, many useful biblical examples and reasons for considering the Septuagint in one’s personal Bible study. He began, however, with one potentially misleading statement:¹

Most Christians know that their personal copy of the OT is a translation from the ancient Hebrew text…

I certainly “knew” that growing up. What I didn’t know was that the “ancient” Hebrew text from which my Old Testament was translated was the Masoretic text. In his article “What Is the Masoretic Text? The Beginner’s Guide” Ryan Nelson pointed out:

Most Jews and Protestants consider the Masoretic Text the authoritative Hebrew Bible…While it was written sometime between the seventh and tenth centuries AD, it was based on the meticulously preserved oral tradition and the best available manuscripts of the original Hebrew text.

In other words, the Greek translations known as the Septuagint were mostly completed before Israel rejected Jesus as Messiah, the edited version of the Hebrew text known as the Masoretic text was completed long after.

Mr. Nelson concluded with the following words:²

A triumph of tradition

Without the Masoretes, it’s hard to say what our Bibles would look like today. Perhaps they’d all be based on the Septuagint, or they’d all be based on different versions of the Hebrew Bible. At a pivotal moment in history, when culture, popular teachings, and language itself threatened to erase centuries of tradition, the Masoretes found a way to keep that tradition in the spotlight.

Building on the work of countless rabbis before them, the Masoretes solidified the wording of the Hebrew Bible once-and-for-all.

Part of the “popular teachings” to which Mr. Nelson referred were proposed by the Karaites. In his article, “The Karaites: A Medieval Jewish Sect” on My Jewish Learning online, Eli Barnavi wrote:

The Karaites are first mentioned in written sources in the late eighth century. They themselves claim to be descendants of dissident sects of the First Temple period, and the rabbinical tradition traces them back to opposition trends of the Second Temple period…

The best part of the Karaite intellectual effort was directed at proving the errors of the Rabbanites. Their critical acuteness and thorough knowledge of rabbinical doctrines ensured the high level of their polemics…

The main hallmark of the Karaites is their rejection [sic] authority of the Oral Law and the belief in the necessity of direct, independent, and critical study of the Bible. A “Karaite” reads the Mikra (the Pentateuch) and recognizes the Scriptures as the exclusive source of religious law…

The Karaite attack was not powerful enough to demolish the rabbinical citadel but it did succeed in breaching its walls, for the sect recruited many converts. Towards the end of the eleventh century, the sect had adherents in most communities within the Muslim world and the Byzantine Empire: in the eastern parts of the caliphate, in Palestine and Egypt, in North Africa, in Spain, and in Asia Minor…

Reprinted with permission from Eli Barnavi’s A Historical Atlas of the Jewish People, published by Schocken Books.

But the “Masoretes found a way to keep that tradition [i.e., the authority of rabbinic Judaism³] in the spotlight.”⁴ I can’t hear this without recalling Jesus’ words to the Pharisees and experts in the law.

Matthew 15:1-9 (NET)	Mark 7:5-13 (NET)
Then Pharisees and experts in the law came from⁵ Jerusalem to Jesus and said, “Why do your disciples disobey the tradition of the elders? For they don’t wash their⁶ hands when they eat.”	The⁷ Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat with unwashed⁸ hands?”
	He said⁹ to them, “Isaiah prophesied¹⁰ correctly¹¹ about you hypocrites, as it is written:¹² “‘This people honors me with their lips, but their hearts are far from me. They worship me in vain, teaching as doctrine the commandments of men.’
	Having¹³ no regard for the command of God, you hold fast to human tradition.”¹⁴
He answered them, “And why do you disobey the commandment of God because of your tradition?	He also said to them, “You neatly reject the commandment of God in order to set up¹⁵ your tradition.
For God said,¹⁶ ‘Honor your¹⁷ father and mother’ and ‘Whoever insults his father or mother must be put to death.’ But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” he¹⁸ does not need to honor¹⁹ his father.’²⁰ You have nullified the word of God on account of your tradition.	For Moses²¹ said, ‘Honor your father and your mother,’ and, ‘Whoever insults his father or mother must be put to death.’ But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ (that is, a gift for God), then²² you no longer permit him to do anything for his²³ father or mother. Thus you nullify the word of God by your tradition that you have handed down.
Hypocrites! Isaiah prophesied²⁴ correctly about you when he said, “‘This people²⁵ honors me with their lips, but their hearts are far from me, and they worship me in vain, teaching as doctrines the commandments of men.’”
	And you do many things like this.”

This is not to say that the Masoretic text should be discarded. It just seems prudent to remember that it was edited and compiled by potentially hostile witnesses.

Masoretic Text		Septuagint
Genesis 2:23-25 (Tanakh)	Genesis 2:23-25 (NET)	Genesis 2:23-25 (NETS)	Genesis 2:23-25 (English Elpenor)
And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man’ [Table].	Then the man said, “This one at last is bone of my bones and flesh of my flesh; this one will be called ‘woman,’ for she was taken out of man.”	And Adam said, “This now is bone of my bones and flesh of my flesh; this one shall be called Woman, for out of her husband she was taken” [Table].	And Adam said, This now is bone of my bones, and flesh of my flesh; she shall be called woman, because she was taken out of her husband.
Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh [Table].	That is why a man leaves his father and mother and unites with his wife, and they become one family.	Therefore a man will leave his father and mother and will be joined to his wife, and the two will become one flesh [Table].	Therefore shall a man leave his father and his mother and shall cleave to his wife, and they two shall be one flesh.
And they were both naked, the man and his wife, and were not ashamed [Table].	The man and his wife were both naked, but they were not ashamed.	And the two were naked, both Adam and his wife, and were not ashamed [Table].	And the two were naked, both Adam and his wife, and were not ashamed.

People experimenting with other forms of marriage and other forms of gender beyond male and female are making quite a lot of news as I write this. “In other words, God’s judgment, a deluding influence so that they will believe what is false²⁶ came on those who are presently lost because they did not accept the love of the truth,” I wrote in another essay. Such confirmations of the truth of his word, coupled with my own experience of being drawn to Jesus and the faith He supplies through the fruit of his Spirit give me hope and encouragement to believe Jesus’ word that I don’t necessarily see: And I, when I am lifted up from the earth, will draw all people to myself.²⁷

According to a note (9) in the NET Jesus quoted from Exodus 20:12 and Deuteronomy 5:16 in Matthew 15:4a. Tables comparing the Greek of Jesus’ quotation from the NET parallel Greek text and the Septuagint follow:

Matthew 15:4a (NET Parallel Greek)	Exodus 20:12a (Septuagint BLB) Table	Exodus 20:12a (Septuagint Elpenor)
τίμα τὸν πατέρα καὶ τὴν μητέρα	τίμα τὸν πατέρα σου καὶ τὴν μητέρα	τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου
Matthew 15:4a (NET)	Exodus 20:12a (NETS)	Exodus 20:12a (English Elpenor)
Honor your father and mother	Honor your father and your mother	Honour thy father and thy mother

Matthew 15:4a (NET Parallel Greek)	Deuteronomy 5:16a (Septuagint BLB)	Deuteronomy 5:16a (Septuagint Elpenor)
τίμα τὸν πατέρα καὶ τὴν μητέρα	τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου	τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου
Matthew 15:4a (NET)	Deuteronomy 5:16a (NETS)	Deuteronomy 5:16a (English Elpenor)
Honor your father and mother	Honor your father and your mother	Honour thy father and thy mother

Tables comparing the Greek of Jesus’ quotation from the Stephanus Textus Receptus and the Septuagint follow:

Matthew 15:4a (Stephanus Textus Receptus)	Exodus 20:12a (Septuagint BLB) Table	Exodus 20:12a (Septuagint Elpenor)
τιμα τον πατερα σου και την μητερα	τίμα τὸν πατέρα σου καὶ τὴν μητέρα	τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου
Matthew 15:4a (KJV)	Exodus 20:12a (NETS)	Exodus 20:12a (English Elpenor)
Honour thy father and mother	Honor your father and your mother	Honour thy father and thy mother

Matthew 15:4a (Stephanus Textus Receptus)	Deuteronomy 5:16a (Septuagint BLB)	Deuteronomy 5:16a (Septuagint Elpenor)
τιμα τον πατερα σου και την μητερα	τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου	τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου
Matthew 15:4a (KJV)	Deuteronomy 5:16a (NETS)	Deuteronomy 5:16a (English Elpenor)
Honour thy father and mother	Honor your father and your mother	Honour thy father and thy mother

According to a note (10) in the NET Jesus quoted from Exodus 21:17 and Leviticus 20:9 in Matthew 15:4b. Tables comparing the Greek of Jesus’ quotation from the NET parallel Greek text and the Septuagint follow:

Matthew 15:4b (NET Parallel Greek)	Exodus 21:16 (Septuagint BLB)	Exodus 21:16 (Septuagint Elpenor)
ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω	ὁ κακολογῶν πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ τελευτήσει θανάτῳ	ὁ κακολογῶν πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ τελευτήσει θανάτῳ
Matthew 15:4b (NET)	Exodus 21:16 (NETS)	Exodus 21:16 (English Elpenor)
Whoever insults his father or mother must be put to death.	Let the one who insults his father or his mother end with death.	He that reviles his father or his mother shall surely die.

Matthew 15:4b (NET Parallel Greek)	Leviticus 20:9a (Septuagint BLB)	Leviticus 20:9a (Septuagint Elpenor)
ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω	ἄνθρωπος ἄνθρωπος ὃς ἂν κακῶς εἴπῃ τὸν πατέρα αὐτοῦ ἢ τὴν μητέρα αὐτοῦ θανάτῳ θανατούσθω	ἄνθρωπος ἄνθρωπος, ὃς ἂν κακῶς εἴπῃ τὸν πατέρα αὐτοῦ ἢ τὴν μητέρα αὐτοῦ, θανάτῳ θανατούσθω
Matthew 15:4b (NET)	Leviticus 20:9a (NETS)	Leviticus 20:9a (English Elpenor)
Whoever insults his father or mother must be put to death.	A person, a person who speaks severely with his father or his mother—with death let him be put to death	Every man who shall speak evil of his father or of his mother, let him die the death

According to a note (14) in the NET Jesus quoted from Isaiah 29:13 in Matthew 15:8, 9. A table comparing the Greek of Jesus’ quotation from the NET parallel Greek text and the Septuagint follows:

Matthew 15:8, 9 (NET Parallel Greek)	Isaiah 29:13 (Septuagint BLB) Table	Isaiah 29:13 (Septuagint Elpenor)
ο λαος ουτος τω στοματι αυτων και τοις χειλεσιν με τιμα η δε καρδια αυτων πορρω απεχει απ εμου ματην δε σεβονται με διδασκοντες διδασκαλιας ενταλματα ανθρωπων	ὁ λαὸς οὗτος τοῗς χείλεσιν αὐτῶν τιμῶσίν με ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας	ὁ λαὸς οὗτος ἐν τῷ στόματι αὐτοῦ καὶ ἐν τοῖς χείλεσιν αὐτῶν τιμῶσί με, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ· μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας
Matthew 15:8, 9 (NET)	Isaiah 29:13 (NETS)	Isaiah 29:13 (English Elpenor)
This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men.	These people draw near me; they honor me with their lips, while their heart is far from me, and in vain do they worship me, teaching human precepts and teachings.	And the Lord has said, This people draw nigh to me with their mouth, and they honour me with their lips, but their heart is far from me: but in vain do they worship me, teaching the commandments and doctrines of men.

A table comparing the Greek of Jesus’ quotation from the Stephanus Textus Receptus and the Septuagint follows:

Matthew 15:8, 9 (Stephanus Textus Receptus)	Isaiah 29:13 (Septuagint BLB) Table	Isaiah 29:13 (Septuagint Elpenor)
ὁ λαὸς οὗτος τοῖς χείλεσιν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ μάτην δὲ σέβονται με διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων	ὁ λαὸς οὗτος τοῗς χείλεσιν αὐτῶν τιμῶσίν με ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας	ὁ λαὸς οὗτος ἐν τῷ στόματι αὐτοῦ καὶ ἐν τοῖς χείλεσιν αὐτῶν τιμῶσί με, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ· μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας
Matthew 15:8, 9 (KJV)	Isaiah 29:13 (NETS)	Isaiah 29:13 (English Elpenor)
“‘This people honors me with their lips, but their hearts are far from me, and they worship me in vain, teaching as doctrines the commandments of men.’”	These people draw near me; they honor me with their lips, while their heart is far from me, and in vain do they worship me, teaching human precepts and teachings.	And the Lord has said, This people draw nigh to me with their mouth, and they honour me with their lips, but their heart is far from me: but in vain do they worship me, teaching the commandments and doctrines of men.

According to a note (12) in the NET Jesus quoted from Isaiah 29:13 in Mark 7:6, 7. A table comparing the Greek of Jesus’ quotation from the NET parallel Greek text and the Septuagint follows:

Mark 7:6b, 7 (NET Parallel Greek)	Isaiah 29:13 (Septuagint BLB) Table	Isaiah 29:13 (Septuagint Elpenor)
ὁ λαὸς τοῖς χείλεσιν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ μάτην δὲ σέβονται με διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων	ὁ λαὸς οὗτος τοῗς χείλεσιν αὐτῶν τιμῶσίν με ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας	ὁ λαὸς οὗτος ἐν τῷ στόματι αὐτοῦ καὶ ἐν τοῖς χείλεσιν αὐτῶν τιμῶσί με, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ· μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας
Mark 7:6b, 7 (NET)	Isaiah 29:13 (NETS)	Isaiah 29:13 (English Elpenor)
This people honors me with their lips, but their hearts are far from me. They worship me in vain, teaching as doctrine the commandments of men.	These people draw near me; they honor me with their lips, while their heart is far from me, and in vain do they worship me, teaching human precepts and teachings.	And the Lord has said, This people draw nigh to me with their mouth, and they honour me with their lips, but their heart is far from me: but in vain do they worship me, teaching the commandments and doctrines of men.

Tables comparing Exodus 18:4; Deuteronomy 5:16; Exodus 21:17 and Leviticus 20:9 in the Tanakh, KJV and NET; and tables comparing Exodus 18:4; Deuteronomy 5:16; Exodus 21:17 (21:16) and Leviticus 20:9 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Matthew 15:1, 2; 15:4-8; Mark 7:5, 6; 7:8-10 and 7:12 the NET and KJV follow.

Exodus 18:4 (Tanakh)	Exodus 18:4 (KJV)	Exodus 18:4 (NET)
and the name of the other was Eliezer: ‘for the G-d of my father was my help, and delivered me from the sword of Pharaoh.’	And the name of the other was Eliezer; for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh:	and the other Eliezer (for Moses had said, “The God of my father has been my help and delivered me from the sword of Pharaoh”).

Exodus 18:4 (Septuagint BLB)	Exodus 18:4 (Septuagint Elpenor)
καὶ τὸ ὄνομα τοῦ δευτέρου Ελιεζερ λέγων ὁ γὰρ θεὸς τοῦ πατρός μου βοηθός μου καὶ ἐξείλατό με ἐκ χειρὸς Φαραω	καὶ τὸ ὄνομα τοῦ δευτέρου ῾Ελιέζερ λέγων· ὁ γὰρ Θεὸς τοῦ πατρός μου βοηθός μου καὶ ἐξείλατό με ἐκ χειρὸς Φαραώ
Exodus 18:4 (NETS)	Exodus 18:4 (English Elpenor)
and the name of the second, Eliezer (“for the God of my father was my help, and he delivered me from the hand of Pharao”).	and the name of the second, Eliezer, saying, For the God of my father [is] my helper, and he has rescued me out of the hand of Pharao.

Deuteronomy 5:16 (Tanakh)	Deuteronomy 5:16 (KJV)	Deuteronomy 5:16 (NET)
Honour thy father and thy mother, as HaShem thy G-d commanded thee; that thy days may be long, and that it may go well with thee, upon the land which HaShem thy G-d giveth thee.	Honour thy father and thy mother, as the LORD thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the LORD thy God giveth thee.	“Honor your father and your mother just as the Lord your God has commanded you to do, so that your days may be extended and that it may go well with you in the land that he is about to give you.

Deuteronomy 5:16 (Septuagint BLB)	Deuteronomy 5:16 (Septuagint Elpenor)
τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου ὃν τρόπον ἐνετείλατό σοι κύριος ὁ θεός σου ἵνα εὖ σοι γένηται καὶ ἵνα μακροχρόνιος γένῃ ἐπὶ τῆς γῆς ἧς κύριος ὁ θεός σου δίδωσίν σοι	τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ὃν τρόπον ἐνετείλατό σοι Κύριος ὁ Θεός σου, ἵνα εὖ σοι γένηται καὶ ἵνα μακροχρόνιος γένῃ ἐπὶ τῆς γῆς, ἧς Κύριος ὁ Θεός σου δίδωσί σοι
Deuteronomy 5:16 (NETS)	Deuteronomy 5:16 (English Elpenor)
Honor your father and your mother, as the Lord your God commanded you, so that it may be well with you and that you may be long-lived in the land that the Lord your God is giving you.	Honour thy father and thy mother, as the Lord thy God commanded thee; that it may be well with thee, and that thou mayest live long upon the land, which the Lord thy God gives thee.

Exodus 21:17 (Tanakh)	Exodus 21:17 (KJV)	Exodus 21:17 (NET)
And he that curseth his father or his mother, shall surely be put to death.	And he that curseth his father, or his mother, shall surely be put to death.	“Whoever treats his father or his mother disgracefully must surely be put to death.

Exodus 21:17 (Septuagint BLB)	Exodus 21:16 (Septuagint Elpenor)
ὁ κακολογῶν πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ τελευτήσει θανάτῳ	ὁ κακολογῶν πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ τελευτήσει θανάτῳ
Exodus 21:16 (NETS)	Exodus 21:16 (English Elpenor)
Let the one who insults his father or his mother end with death.	He that reviles his father or his mother shall surely die.

Leviticus 20:9 (Tanakh)	Leviticus 20:9 (KJV)	Leviticus 20:9 (NET)
For whatsoever man there be that curseth his father or his mother shall surely be put to death; he hath cursed his father or his mother; his blood shall be upon him.	For every one that curseth his father or his mother shall be surely put to death: he hath cursed his father or his mother; his blood shall be upon him.	“‘If anyone curses his father or mother, he must be put to death. He has cursed his father or mother; his blood guilt is on himself.

Leviticus 20:9 (Septuagint BLB)	Leviticus 20:9 (Septuagint Elpenor)
ἄνθρωπος ἄνθρωπος ὃς ἂν κακῶς εἴπῃ τὸν πατέρα αὐτοῦ ἢ τὴν μητέρα αὐτοῦ θανάτῳ θανατούσθω πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ κακῶς εἶπεν ἔνοχος ἔσται	ἄνθρωπος ἄνθρωπος, ὃς ἂν κακῶς εἴπῃ τὸν πατέρα αὐτοῦ ἢ τὴν μητέρα αὐτοῦ, θανάτῳ θανατούσθω· πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ κακῶς εἶπεν; ἔνοχος ἔσται
Leviticus 20:9 (NETS)	Leviticus 20:9 (English Elpenor)
A person, a person who speaks severely with his father or his mother—with death let him be put to death; he has spoken severely with his father or his mother—he shall be liable.	Every man who shall speak evil of his father or of his mother, let him die the death; has he spoken evil of his father or his mother? he shall be guilty.

Matthew 15:1, 2 (NET)	Matthew 15:1, 2 (KJV)
Then Pharisees and experts in the law came from Jerusalem to Jesus and said,	Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying,

Matthew 15:1 (NET Parallel Greek)	Matthew 15:1 (Stephanus Textus Receptus)	Matthew 15:1 (Byzantine Majority Text)
Τότε προσέρχονται τῷ Ἰησοῦ ἀπὸ Ἱεροσολύμων Φαρισαῖοι καὶ γραμματεῖς λέγοντες	τοτε προσερχονται τω ιησου οι απο ιεροσολυμων γραμματεις και φαρισαιοι λεγοντες	τοτε προσερχονται τω ιησου οι απο ιεροσολυμων γραμματεις και φαρισαιοι λεγοντες

“Why do your disciples disobey the tradition of the elders? For they don’t wash their hands when they eat.”

Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.

Matthew 15:2 (NET Parallel Greek)	Matthew 15:2 (Stephanus Textus Receptus)	Matthew 15:2 (Byzantine Majority Text)
διὰ τί οἱ μαθηταί σου παραβαίνουσιν τὴν παράδοσιν τῶν πρεσβυτέρων; οὐ γὰρ νίπτονται τὰς χεῖρας ὅταν ἄρτον ἐσθίωσιν	δια τι οι μαθηται σου παραβαινουσιν την παραδοσιν των πρεσβυτερων ου γαρ νιπτονται τας χειρας αυτων οταν αρτον εσθιωσιν	δια τι οι μαθηται σου παραβαινουσιν την παραδοσιν των πρεσβυτερων ου γαρ νιπτονται τας χειρας αυτων οταν αρτον εσθιωσιν

Matthew 15:4-8 (NET)	Matthew 15:4-8 (KJV)
For God said, ‘Honor your father and mother’ and ‘Whoever insults his father or mother must be put to death.’	For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death.

Matthew 15:4 (NET Parallel Greek)	Matthew 15:4 (Stephanus Textus Receptus)	Matthew 15:4 (Byzantine Majority Text)
ὁ γὰρ θεὸς εἶπεν· τίμα τὸν πατέρα καὶ τὴν μητέρα, καί· ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω.	ο γαρ θεος ενετειλατο λεγων τιμα τον πατερα σου και την μητερα και ο κακολογων πατερα η μητερα θανατω τελευτατω	ο γαρ θεος ενετειλατο λεγων τιμα τον πατερα και την μητερα και ο κακολογων πατερα η μητερα θανατω τελευτατω

But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,”

But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me;

Matthew 15:5 (NET Parallel Greek)	Matthew 15:5 (Stephanus Textus Receptus)	Matthew 15:5 (Byzantine Majority Text)
ὑμεῖς δὲ λέγετε· ὃς ἂν εἴπῃ τῷ πατρὶ ἢ τῇ μητρί· δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς [see verse 6]	υμεις δε λεγετε ος αν ειπη τω πατρι η τη μητρι δωρον ο εαν εξ εμου ωφεληθης [see verse 6]	υμεις δε λεγετε ος αν ειπη τω πατρι η τη μητρι δωρον ο εαν εξ εμου ωφεληθης και ου μη τιμηση τον πατερα αυτου η την μητερα αυτου

he does not need to honor his father.’ You have nullified the word of God on account of your tradition.

And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.

Matthew 15:6 (NET Parallel Greek)	Matthew 15:6 (Stephanus Textus Receptus)	Matthew 15:6 (Byzantine Majority Text)
οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ· καὶ ἠκυρώσατε τὸν λόγον τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν	και ου μη τιμηση τον πατερα αυτου η την μητερα αυτου και ηκυρωσατε την εντολην του θεου δια την παραδοσιν υμων	[see verse 5] και ηκυρωσατε την εντολην του θεου δια την παραδοσιν υμων

Hypocrites! Isaiah prophesied correctly about you when he said,

Ye hypocrites, well did Esaias prophesy of you, saying,

Matthew 15:7 (NET Parallel Greek)	Matthew 15:7 (Stephanus Textus Receptus)	Matthew 15:7 (Byzantine Majority Text)
ὑποκριταί, καλῶς ἐπροφήτευσεν περὶ ὑμῶν Ἠσαΐας λέγων	υποκριται καλως προεφητευσεν περι υμων ησαιας λεγων	υποκριται καλως προεφητευσεν περι υμων ησαιας λεγων

“‘This people honors me with their lips, but their hearts are far from me,

This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.

Matthew 15:8 (NET Parallel Greek)	Matthew 15:8 (Stephanus Textus Receptus)	Matthew 15:8 (Byzantine Majority Text)
ὁ λαὸς οὗτος τοῖς χείλεσιν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ	εγγιζει μοι ο λαος ουτος τω στοματι αυτων και τοις χειλεσιν με τιμα η δε καρδια αυτων πορρω απεχει απ εμου	εγγιζει μοι ο λαος ουτος τω στοματι αυτων και τοις χειλεσιν με τιμα η δε καρδια αυτων πορρω απεχει απ εμου

Mark 7:5, 6 (NET)	Mark 7:5, 6 (KJV)
The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat with unwashed hands?”	Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?

Mark 7:5 (NET Parallel Greek)	Mark 7:5 (Stephanus Textus Receptus)	Mark 7:5 (Byzantine Majority Text)
καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς· διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον	επειτα επερωτωσιν αυτον οι φαρισαιοι και οι γραμματεις δια τι οι μαθηται σου ου περιπατουσιν κατα την παραδοσιν των πρεσβυτερων αλλα ανιπτοις χερσιν εσθιουσιν τον αρτον	επειτα επερωτωσιν αυτον οι φαρισαιοι και οι γραμματεις δια τι οι μαθηται σου ου περιπατουσιν κατα την παραδοσιν των πρεσβυτερων αλλα ανιπτοις χερσιν εσθιουσιν τον αρτον

He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written: “‘This people honors me with their lips, but their hearts are far from me.

He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me.

Mark 7:6 (NET Parallel Greek)	Mark 7:6 (Stephanus Textus Receptus)	Mark 7:6 (Byzantine Majority Text)
Ὁ δὲ εἶπεν αὐτοῖς· καλῶς ἐπροφήτευσεν Ἠσαΐας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται [ὅτι] οὗτος ὁ λαὸς τοῖς χείλεσιν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ	ο δε αποκριθεις ειπεν αυτοις οτι καλως προεφητευσεν ησαιας περι υμων των υποκριτων ως γεγραπται ουτος ο λαος τοις χειλεσιν με τιμα η δε καρδια αυτων πορρω απεχει απ εμου	ο δε αποκριθεις ειπεν αυτοις οτι καλως προεφητευσεν ησαιας περι υμων των υποκριτων ως γεγραπται ουτος ο λαος τοις χειλεσιν με τιμα η δε καρδια αυτων πορρω απεχει απ εμου

Mark 7:8-10 (NET)	Mark 7:8-10 (KJV)
Having no regard for the command of God, you hold fast to human tradition.”	For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.

Mark 7:8 (NET Parallel Greek)	Mark 7:8 (Stephanus Textus Receptus)	Mark 7:8 (Byzantine Majority Text)
ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων	αφεντες γαρ την εντολην του θεου κρατειτε την παραδοσιν των ανθρωπων βαπτισμους ξεστων και ποτηριων και αλλα παρομοια τοιαυτα πολλα ποιειτε	αφεντες γαρ την εντολην του θεου κρατειτε την παραδοσιν των ανθρωπων βαπτισμους ξεστων και ποτηριων και αλλα παρομοια τοιαυτα πολλα ποιειτε

He also said to them, “You neatly reject the commandment of God in order to set up your tradition.

And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.

Mark 7:9 (NET Parallel Greek)	Mark 7:9 (Stephanus Textus Receptus)	Mark 7:9 (Byzantine Majority Text)
καὶ ἔλεγεν αὐτοῖς· καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν \|στήσητε\|	και ελεγεν αυτοις καλως αθετειτε την εντολην του θεου ινα την παραδοσιν υμων τηρησητε	και ελεγεν αυτοις καλως αθετειτε την εντολην του θεου ινα την παραδοσιν υμων τηρησητε

For Moses said, ‘Honor your father and your mother,’ and, ‘Whoever insults his father or mother must be put to death.’

For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:

Mark 7:10 (NET Parallel Greek)	Mark 7:10 (Stephanus Textus Receptus)	Mark 7:10 (Byzantine Majority Text)
Μωϋσῆς γὰρ εἶπεν· τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί· ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω	μωσης γαρ ειπεν τιμα τον πατερα σου και την μητερα σου και ο κακολογων πατερα η μητερα θανατω τελευτατω	μωσης γαρ ειπεν τιμα τον πατερα σου και την μητερα σου και ο κακολογων πατερα η μητερα θανατω τελευτατω

Mark 7:12 (NET)	Mark 7:12 (KJV)
then you no longer permit him to do anything for his father or mother.	And ye suffer him no more to do ought for his father or his mother;

Mark 7:12 (NET Parallel Greek)	Mark 7:12 (Stephanus Textus Receptus)	Mark 7:12 (Byzantine Majority Text)
οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί	και ουκετι αφιετε αυτον ουδεν ποιησαι τω πατρι αυτου η τη μητρι αυτου	και ουκετι αφιετε αυτον ουδεν ποιησαι τω πατρι αυτου η τη μητρι αυτου

Father, Son and Holy Spirit – Part 9

¹ “Septuagint: Why The Greek Old Testament Still Matters,” by Greg Lanier, Desiring God online

² “What Is the Masoretic Text? The Beginner’s Guide,” by Ryan Nelson, OverviewBible online

³ From the tag line of “The Karaites: A Medieval Jewish Sect,” by Eli Barnavi on My Jewish Learning online: “The Karaites, biblical fundamentalists, challenged the authority of rabbinic Judaism.”

⁴ From “A triumph of tradition,” “What Is the Masoretic Text? The Beginner’s Guide,” by Ryan Nelson on OverviewBible online

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had οι απο (KJV: which were of), where the NET parallel Greek text and NA²⁸ had simply απο.

⁶ The NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had αὐτῶν here. The NET parallel Greek text did not. See note 5 in the NET.

⁷ The NET parallel Greek text and NA²⁸ had καὶ at the beginning of this clause, where the Stephanus Textus Receptus and Byzantine Majority Text had επειτα (KJV: Then).

⁸ The NET parallel Greek text and NA²⁸ had κοιναῖς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανιπτοις (KJV: unwashen).

⁹ The Stephanus Textus Receptus and Byzantine Majority Text had αποκριθεις (KJV: He answered) here. The NET parallel Greek text and NA²⁸ did not.

¹⁰ The NET parallel Greek text and NA²⁸ had ἐπροφήτευσεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had προεφητευσεν.

¹¹ The Stephanus Textus Receptus and Byzantine Majority Text had ὅτι καλως (KJV: well) here, where the NET parallel Greek text and NA²⁸ had only καλῶς.

¹² The NET parallel Greek text and NA²⁸ had οτι (not translated in the NET) following written. The Stephanus Textus Receptus and Byzantine Majority Text did not.

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: For) here. The NET parallel Greek text and NA²⁸ did not.

¹⁴ The Stephanus Textus Receptus and Byzantine Majority Text had βαπτισμους ξεστων και ποτηριων και αλλα παρομοια τοιαυτα πολλα ποιειτε (KJV: as the washing of pots and cups: and many other such like things ye do) here. The NET parallel Greek text and NA²⁸ did not.

¹⁵ The NET parallel Greek text and NA²⁸ had στήσητε here, where the Stephanus Textus Receptus and Byzantine Majority Text had τηρησητε (KJV: ye may keep).

¹⁶ The NET parallel Greek text and NA²⁸ had εἶπεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ενετειλατο λεγων (KJV: commanded, saying).

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

¹⁸ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

¹⁹ The NET parallel Greek text and NA²⁸ had τιμήσει here in the future tense and indicative mood, where the Stephanus Textus Receptus and Byzantine Majority Text had τιμηση in the aorist tense and subjunctive mood.

²⁰ The Stephanus Textus Receptus and Byzantine Majority Text had η την μητερα αυτου (KJV: or his mother) here. The NET parallel Greek text and NA²⁸ did not.

²¹ In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus and Byzantine Majority Text.

²² The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

²³ The Stephanus Textus Receptus and Byzantine Majority Text had αυτου here and following mother. The NET parallel Greek text and NA²⁸ had neither.

²⁴ The NET parallel Greek text and NA²⁸ had ἐπροφήτευσεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had προεφητευσεν (KJV: did…prophesy).

²⁵ The Stephanus Textus Receptus and Byzantine Majority Text had εγγιζει μοι τω στοματι αυτων και (KJV: draweth nigh unto me with their mouth, and) here. The NET parallel Greek text and NA²⁸ did not.

²⁶ 2 Thessalonians 2:11b (NET) Table

²⁷ John 12:32 (NET)

The Day of the Lord, Part 2

Posted on May 25, 2023 by admin

Here I’ll begin with Paul’s conclusion to his discussion of ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας, the revelation of the man of lawlessness (2 Thessalonians 2:12 NET):

And so all of them who have not believed the truth but⁴ have delighted in⁵ evil will be condemned.

This would be a very straightforward statement if the Greek word translated will be condemned (KJV: might be damned) was καταδικάσονται (a form of καταδικάζω). You have condemned (κατεδικάσατε, another form of καταδικάζω) and murdered the righteous person,⁶ James wrote of the rich. [T]he chief priests and the elders of the Jews informed me about [Paul], Festus explained to King Agrippa, asking for a sentence of condemnation⁷ (καταδίκην, a form of καταδίκη) against him.⁸

The Greek word καταδίκη is the noun form of the verb καταδικάζω. Paul had clearly understood this καταδίκη as a sentence of death if convicted: If then I am in the wrong and have done anything that deserves death, I am not trying to escape dying, but if not one of their charges against me is true, no one can hand me over to them. I appeal to Caesar!⁹

Jesus used a form of the verb καταδικάζω in quite another way (Matthew 12:1-3a, 7 NET):

At that time Jesus went through the grain fields on a Sabbath. His disciples were hungry, and they began to pick heads of wheat and eat them. But when the Pharisees saw this they said¹⁰ to him, “Look, your disciples are doing what is against the law to do on the Sabbath.” He said to them…

“If you had known what this means: ‘I want mercy¹¹ and not sacrifice,’ you would not have condemned the innocent.”

Here the Pharisees’ stated their opinion that Jesus’ disciples’ behavior in Jesus’ presence was contrary to the law, and they implied that they or Jesus or someone ought to do something about it against Jesus’ disciples. Jesus characterized this as κατεδικάσατε (another form of καταδικάζω) τοὺς ἀναιτίους (NET: you…have condemned the innocent). I tell you that on the day of judgment, He said later, people will give an account for every worthless word they speak [Table]. For by your words you will be justified, and by your words you will be condemned (καταδικασθήσῃ, another form of καταδικάζω).¹²

And finally, Jesus taught (Luke 6:35-37 NET):

…love your enemies, and do good, and lend,¹³ expecting nothing back. Then your reward will be great, and you will be sons of the¹⁴ Most High, because he is kind to ungrateful and evil people. Be merciful,¹⁵ just as your Father is merciful. Do not judge, and you will not be judged; do not condemn (καταδικάζετε, another form of καταδικάζω), and you will not be condemned (καταδικασθῆτε, another form of καταδικάζω); forgive, and you will be forgiven [Table].

In 2 Thessalonians 2:12 (NET) the Greek word translated will be condemned was not καταδικάσονται or any other form of καταδικάζω. It was κριθῶσιν, a form of κρίνω. A note (25) in the NET acknowledged that the Greek is “be judged,” but added “in this context the term clearly refers to a judgment of condemnation.”

An entry in Ellicott’s Commentary for English Readers on Bible Hub online reads:

That they all.—This is God’s purpose in making them believe the lie—“in order that, one and all, they might be judged.” He who desireth not the death of a sinner, now is said actually to lay plans with the intention of judging him: such are the bold self-contradictions of the Bible!

And Meyer’s NT Commentary on the same page reads:

ἵνα κριθῶσι] in order that they may be judged, i.e. according to the context, condemned.

It seems that context here refers to: the day of the Lord. Heinrich August Wilhelm Meyer cited “The Church Fathers” approvingly: Irenaeus, Tertullian, Chrysostom, Cyril, Augustine, Theodoret, Theodorus Mopsuestius “and others.”¹⁶

They correctly agree in considering that by the advent (2 Thessalonians 2:1; 2 Thessalonians 2:8), or the day of the Lord (2 Thessalonians 2:2), is to be understood the personal advent of Christ for the last judgment and for the completion of the Messianic kingdom.

Given that Jesus said, do not condemn (καταδικάζετε, another form of καταδικάζω), and you will not be condemned (καταδικασθῆτε, another form of καταδικάζω),¹⁷ it seems more circumspect to understand the text as written: in order that they all may be judged who did not believe the truth, but took pleasure in wickedness.¹⁸ I realize that Jesus also said, Do not judge (κρίνετε, a form of κρίνω), and you will not be judged (κριθῆτε, another form of κρίνω),¹⁹ but κριθῶσιν (another form of κρίνω) is actually in the text.

Paul wrote of God’s judgment (not mine) on all…who did not believe the truth, but took pleasure in wickedness.²⁰ If I hold to the text as written I believe I will know…the only true God, and Jesus Christ, whom [He] sent.²¹ Now (δέ) this is eternal life,²² according to Jesus. If, on the other hand, I change κριθῶσιν to καταδικάσονται or understand κριθῶσιν as if it were καταδικάσονται, that’s on me: Then I have condemned those whom God judged.

Though I called 2 Thessalonians 2:12 “Paul’s conclusion,” And so (NET) and in order that (NASB) were translations of the Greek word ἵνα. This is a result clause. And κριθῶσιν, will be condemned (NET) or may be judged (NASB), is a verb in the subjunctive mood “in a purpose or result clause, [so] the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.” What is that other stated action?

God sends²³ on them a deluding influence so that they will believe what is false.²⁴ Once my mind is swept clean of the notion that κριθῶσιν was a euphemism for Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels,²⁵ it becomes much clearer that God’s judgment on all of them who have not believed the truth but have delighted in evil²⁶ is to send on them a deluding influence so that they will believe what is false. Here again this is a judgment, not necessarily THE judgment.

This judgment doesn’t preclude Jesus’ promise to draw all to Himself. On the contrary it could be instrumental to that drawing. When people believe what is false, they create a social situation like the one in which we currently live. Are there many among us not seeking some different way to live? The Greek words translated deluding influence were ἐνέργειαν πλάνης (a form of πλάνη). One of the meanings of πλάνη in the Koine Greek Lexicon online is “a wandering, roaming.” One might say that God’s judgment is a God-given energy to wander.

The Greek word translated so that was εἰς. And they will believe was πιστεῦσαι, an infinitive (to trust) of πιστεύω in the aorist tense, rather than πιστεύσουσι(ν) in the future tense. The entire clause began with καὶ διὰ τοῦτο, translated Consequently (NET), or And for this reason (NASB 1977, Legacy Standard Bible).

So, the them on whom God sends a deluding influence (a God-given energy to wander) are those who are perishing,²⁷ because they found no place in their hearts for the truth so as to be saved.²⁸ A note (21) in the NET acknowledged that they found no place in their hearts for the truth was “they did not accept (ἐδέξαντο, a form of δέχομαι) the love of the truth” in Greek. This is already at least round two of Jesus’ drawing: the love of the truth was offered but not “receive[d] approvingly.”

Apart from the God-given energy to wander I might have spent my entire life here, hanging around a church, not quite believing Jesus or the Bible, conning myself that I did. The God-given energy to wander, and then to trust what was false was at least a faith. Part of what is false that I believed was that faith was bad, only knowledge was good.

It took some time and experimentation to realize that disbelieving Jesus and the Bible wasn’t the result of some superior knowledge. It wasn’t even unbelief in any absolute sense of not faith. It was simply faith in something less than Jesus and the Bible. When the Lord brought me back from that particular foray into what is false, I returned almost unwittingly with a new theme song but certainly with a new and lifelong motivation to not be fooled again.

The Greek word translated are perishing was ἀπολλυμένοις, a middle/passive participle of ἀπόλλυμι, ἀπόλλω, ἀπολλύω in the present tense. This might have been translated “to be lost,” one of the possible meanings of the middle voice. In other words, God’s judgment, a deluding influence so that they will believe what is false²⁹ came on “those who are presently lost because they did not accept the love of the truth.” But even if our gospel is veiled, Paul wrote the Corinthians, it is veiled only to those who are perishing (ἀπολλυμένοις, a form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω; KJV: are lost, presently), among whom the god of this age has blinded the minds of those who do not believe so they would not see³⁰ the light of the glorious gospel of Christ, who is the image of God.³¹

The interchangeability of are perishing and are lost is apparent in Jesus’ parable (Luke 15:4 NET):

Which one of you, if he has a hundred sheep and loses (ἀπολέσας, another form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω) one of them, would not leave the ninety-nine³² in the open pasture and go look for the one that is lost (ἀπολωλὸς, another form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω) until he finds it?

Here is none of the false counsel given to Little Bo Peep in the nursery rhyme. Jesus (and his listeners apparently) knew that a lost sheep was a sheep in danger of perishing. It isn’t necessary to believe in “bold self-contradictions of the Bible.”³³ The language as written allows one to believe that Christ, who is the image of God, came to seek and to save the lost (ἀπολωλός)³⁴ or perishing.

These lost are them that perish; because they received not the love of the truth (ἀληθείας, a form of ἀλήθεια), that they might be saved.³⁵ Set them apart in the truth (ἀληθείᾳ), Jesus prayed to his Father, your word is truth (ἀλήθεια).³⁶ The Greek words translated your word were ὁ λόγος ὁ σὸς. This is the Bible, both Old and New Testaments, yet in the context of John’s Gospel account ὁ λόγος ὁ σὸς is also Jesus Himself (Hebrews 1:1-3 NET):

After God spoke long ago in various portions and in various ways to our ancestors through the prophets, in these last³⁷ days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world (τοὺς αἰῶνας; literally: the ages³⁸). The Son is the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word (ρήματι, a form of ῥῆμα), and so when he had³⁹ accomplished cleansing for sins, he sat down at the right hand of the Majesty on high.

Meyer’s NT Commentary reads:

The truth is the Christian truth, and the unbelief, shown against it, is the consequence of the love for the truth in general being wanting (2 Thessalonians 2:10).

I’m unsure what the author meant by Christian, so I’ll highlight what I am sure Paul did not mean by truth; namely, the squabbling of those who profess Christ. Here is Meyer’s NT Commentary again:

The view of the Fathers remained in the following ages the prevalent one in the Christian church. It was necessary, however, partially to change and transform it, the relation of Christianity to the Roman state having altered, as the Christian church, instead of being exposed to renewed hostilities from the secular power, had obtained the sovereignty of the state, and, penetrating larger portions of the world, represented itself as the kingdom of God on earth, and an imposing hierarchy was placed at its head. Whilst, accordingly, the idea of the advent stepped more and more into the background in the church generally, and especially with the hierarchy, on the other hand, those who had placed themselves in opposition to the hierarchy believed themselves obliged to apply to it the description of the apostle, as well as the figures in the Apocalypse of St. John. Thus arose—whilst the early view concerning the παρουσία τοῦ κυρίου was held with only the modification that its entrance was to be expected in the distant future—the view, first in the eleventh century, that the establishment and growing power of the Papacy is to be considered as the Antichrist predicted by Paul…

In the presence of such polemics used against them, the Catholics are certainly not to be blamed that in retaliation they interpreted ἀποστασία as the defection from the Roman church and from the pope, and Antichrist as the heretics, especially Luther and the evangelical church.

I’ll pick this up in another essay.

According to a note (11) in the NET Jesus quoted from Hosea 6:6 in Matthew 12:7. A table comparing the Greek of Jesus’ quotation with that of the Septuagint follows.

Matthew 12:7b (NET Parallel Greek)	Hosea 6:6a (Septuagint BLB)	Hosea 6:6a (Septuagint Elpenor)
ἔλεος θέλω καὶ οὐ θυσίαν	ἔλεος θέλω καὶ οὐ θυσίαν	ἔλεος θέλω καὶ οὐ θυσίαν
Matthew 12:7b (NET)	Hosea 6:6a (NETS)	Hosea 6:6a (English Elpenor)
I want mercy and not sacrifice	I want mercy and not sacrifice	I will [have] mercy rather than sacrifice

According to a note (9) in the NET Hebrews 1:3b was an allusion to Psalm 110:1. A table comparing the Greek of Hebrews 1:3b with that of the Septuagint follows.

Hebrews 1:3b (NET Parallel Greek)	Psalm 110:1b (Septuagint BLB) Table	Psalm 110:1b (Septuagint Elpenor)
ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς	κάθου ἐκ δεξιῶν μου	κάθου ἐκ δεξιῶν μου
Hebrews 1:3b (NET)	Psalm 110:1b (NETS)	Psalm 110:1b (English Elpenor)
he sat down at the right hand of the Majesty on high	Sit on my right hand	Sit thou on my right hand

Tables comparing Hosea 6:6 in the Tanakh, KJV and NET, and the Greek of Hosea 6:6 in the Septuagint (BLB and Elpenor), and tables comparing 2 Thessalonians 2:12; Acts 25:15; Matthew 12:2, 3; 12:7; Luke 6:35, 36; 2 Thessalonians 2:11; 2:10; 2 Corinthians 4:4; Luke 15:4 and Hebrews 1:1-3 in the NET and KJV follow.

Hosea 6:6 (Tanakh)	Hosea 6:6 (KJV)	Hosea 6:6 (NET)
For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.	For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.	For I delight in faithfulness, not simply in sacrifice; I delight in acknowledging God, not simply in whole burnt offerings.

Hosea 6:6 (Septuagint BLB)	Hosea 6:6 (Septuagint Elpenor)
διότι ἔλεος θέλω καὶ οὐ θυσίαν καὶ ἐπίγνωσιν θεοῦ ἢ ὁλοκαυτώματα	διότι ἔλεος θέλω καὶ οὐ θυσίαν καὶ ἐπίγνωσιν Θεοῦ ἢ ὁλοκαυτώματα
Hosea 6:6 (NETS)	Hosea 6:6 (English Elpenor)
For I want mercy and not sacrifice, and knowledge of God rather than whole burnt offerings.	For I will [have] mercy rather than sacrifice, and the knowledge of God rather than whole-burnt-offerings.

2 Thessalonians 2:12 (NET)	2 Thessalonians 2:12 (KJV)
And so all of them who have not believed the truth but have delighted in evil will be condemned.	That they all might be damned who believed not the truth, but had pleasure in unrighteousness.

2 Thessalonians 2:12 (NET Parallel Greek)	2 Thessalonians 2:12 (Stephanus Textus Receptus)	2 Thessalonians 2:12 (Byzantine Majority Text)
ἵνα κριθῶσιν πάντες οἱ μὴ πιστεύσαντες τῇ ἀληθείᾳ ἀλλὰ εὐδοκήσαντες τῇ ἀδικίᾳ	ινα κριθωσιν παντες οι μη πιστευσαντες τη αληθεια αλλ ευδοκησαντες εν τη αδικια	ινα κριθωσιν παντες οι μη πιστευσαντες τη αληθεια αλλ ευδοκησαντες εν τη αδικια

Acts 25:15 (NET)	Acts 25:15 (KJV)
When I was in Jerusalem, the chief priests and the elders of the Jews informed me about him, asking for a sentence of condemnation against him.	About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him.

Acts 25:15 (NET Parallel Greek)	Acts 25:15 (Stephanus Textus Receptus)	Acts 25:15 (Byzantine Majority Text)
περὶ οὗ γενομένου μου εἰς Ἱεροσόλυμα ἐνεφάνισαν οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τῶν Ἰουδαίων αἰτούμενοι κατ᾿ αὐτοῦ καταδίκην	περι ου γενομενου μου εις ιεροσολυμα ενεφανισαν οι αρχιερεις και οι πρεσβυτεροι των ιουδαιων αιτουμενοι κατ αυτου δικην	περι ου γενομενου μου εις ιεροσολυμα ενεφανισαν οι αρχιερεις και οι πρεσβυτεροι των ιουδαιων αιτουμενοι κατ αυτου δικην

Matthew 12:2, 3 (NET)	Matthew 12:2, 3 (KJV)
But when the Pharisees saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.”	But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.

Matthew 12:2 (NET Parallel Greek)	Matthew 12:2 (Stephanus Textus Receptus)	Matthew 12:2 (Byzantine Majority Text)
οἱ δὲ Φαρισαῖοι ἰδόντες εἶπαν αὐτῷ· ἰδοὺ οἱ μαθηταί σου ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν ἐν σαββάτῳ	οι δε φαρισαιοι ιδοντες ειπον αυτω ιδου οι μαθηται σου ποιουσιν ο ουκ εξεστιν ποιειν εν σαββατω	οι δε φαρισαιοι ιδοντες ειπον αυτω ιδου οι μαθηται σου ποιουσιν ο ουκ εξεστιν ποιειν εν σαββατω

He said to them, “Haven’t you read what David did when he and his companions were hungry—

But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;

Matthew 12:3 (NET Parallel Greek)	Matthew 12:3 (Stephanus Textus Receptus)	Matthew 12:3 (Byzantine Majority Text)
ὁ δὲ εἶπεν αὐτοῖς· οὐκ ἀνέγνωτε τί ἐποίησεν Δαυὶδ ὅτε ἐπείνασεν καὶ οἱ μετ᾿ αὐτοῦ,	ο δε ειπεν αυτοις ουκ ανεγνωτε τι εποιησεν δαβιδ οτε επεινασεν αυτος και οι μετ αυτου	ο δε ειπεν αυτοις ουκ ανεγνωτε τι εποιησεν δαυιδ οτε επεινασεν αυτος και οι μετ αυτου

Matthew 12:7 (NET)	Matthew 12:7 (KJV)
If you had known what this means: ‘I want mercy and not sacrifice,’ you would not have condemned the innocent.	But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.

Matthew 12:7 (NET Parallel Greek)	Matthew 12:7 (Stephanus Textus Receptus)	Matthew 12:7 (Byzantine Majority Text)
εἰ δὲ ἐγνώκειτε τί ἐστιν· ἔλεος θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους	ει δε εγνωκειτε τι εστιν ελεον θελω και ου θυσιαν ουκ αν κατεδικασατε τους αναιτιους	ει δε εγνωκειτε τι εστιν ελεον θελω και ου θυσιαν ουκ αν κατεδικασατε τους αναιτιους

Luke 6:35, 36 (NET)	Luke 6:35, 36 (KJV)
But love your enemies, and do good, and lend, expecting nothing back. Then your reward will be great, and you will be sons of the Most High, because he is kind to ungrateful and evil people.	But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.

Luke 6:35 (NET Parallel Greek)	Luke 6:35 (Stephanus Textus Receptus)	Luke 6:35 (Byzantine Majority Text)
πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ ἀγαθοποιεῖτε καὶ δανίζετε μηδὲν ἀπελπίζοντες· καὶ ἔσται ὁ μισθὸς ὑμῶν πολύς, καὶ ἔσεσθε υἱοὶ ὑψίστου, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς	πλην αγαπατε τους εχθρους υμων και αγαθοποιειτε και δανειζετε μηδεν απελπιζοντες και εσται ο μισθος υμων πολυς και εσεσθε υιοι του υψιστου οτι αυτος χρηστος εστιν επι τους αχαριστους και πονηρους	πλην αγαπατε τους εχθρους υμων και αγαθοποιειτε και δανειζετε μηδεν απελπιζοντες και εσται ο μισθος υμων πολυς και εσεσθε υιοι υψιστου οτι αυτος χρηστος εστιν επι τους αχαριστους και πονηρους

Luke 6:36 (NET)	Luke 6:36 (KJV)
Be merciful, just as your Father is merciful.	Be ye therefore merciful, as your Father also is merciful.

Luke 6:36 (NET Parallel Greek)	Luke 6:36 (Stephanus Textus Receptus)	Luke 6:36 (Byzantine Majority Text)
Γίνεσθε οἰκτίρμονες καθὼς [καὶ] ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν	γινεσθε ουν οικτιρμονες καθως και ο πατηρ υμων οικτιρμων εστιν	γινεσθε ουν οικτιρμονες καθως και ο πατηρ υμων οικτιρμων εστιν

2 Thessalonians 2:11 (NET)	2 Thessalonians 2:11 (KJV)
Consequently God sends on them a deluding influence so that they will believe what is false.	And for this cause God shall send them strong delusion, that they should believe a lie:

2 Thessalonians 2:11 (NET Parallel Greek)	2 Thessalonians 2:11 (Stephanus Textus Receptus)	2 Thessalonians 2:11 (Byzantine Majority Text)
καὶ διὰ τοῦτο πέμπει αὐτοῖς ὁ θεὸς ἐνέργειαν πλάνης εἰς τὸ πιστεῦσαι αὐτοὺς τῷ ψεύδει	και δια τουτο πεμψει αυτοις ο θεος ενεργειαν πλανης εις το πιστευσαι αυτους τω ψευδει	και δια τουτο πεμψει αυτοις ο θεος ενεργειαν πλανης εις το πιστευσαι αυτους τω ψευδει

2 Thessalonians 2:10 (NET)	2 Thessalonians 2:10 (KJV)
and with every kind of evil deception directed against those who are perishing, because they found no place in their hearts for the truth so as to be saved.	And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.

2 Thessalonians 2:10 (NET Parallel Greek)	2 Thessalonians 2:10 (Stephanus Textus Receptus)	2 Thessalonians 2:10 (Byzantine Majority Text)
καὶ ἐν πάσῃ ἀπάτῃ ἀδικίας τοῖς ἀπολλυμένοις, ἀνθ᾿ ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο εἰς τὸ σωθῆναι αὐτούς	και εν παση απατη της αδικιας εν τοις απολλυμενοις ανθ ων την αγαπην της αληθειας ουκ εδεξαντο εις το σωθηναι αυτους	και εν παση απατη της αδικιας εν τοις απολλυμενοις ανθ ων την αγαπην της αληθειας ουκ εδεξαντο εις το σωθηναι αυτους

2 Corinthians 4:4 (NET)	2 Corinthians 4:4 (KJV)
among whom the god of this age has blinded the minds of those who do not believe so they would not see the light of the glorious gospel of Christ, who is the image of God.	In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.

2 Corinthians 4:4 (NET Parallel Greek)	2 Corinthians 4:4 (Stephanus Textus Receptus)	2 Corinthians 4:4 (Byzantine Majority Text)
ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ	εν οις ο θεος του αιωνος τουτου ετυφλωσεν τα νοηματα των απιστων εις το μη αυγασαι αυτοις τον φωτισμον του ευαγγελιου της δοξης του χριστου ος εστιν εικων του θεου	εν οις ο θεος του αιωνος τουτου ετυφλωσεν τα νοηματα των απιστων εις το μη αυγασαι αυτοις τον φωτισμον του ευαγγελιου της δοξης του χριστου ος εστιν εικων του θεου

Luke 15:4 (NET)	Luke 15:4 (KJV)
“Which one of you, if he has a hundred sheep and loses one of them, would not leave the ninety-nine in the open pasture and go look for the one that is lost until he finds it?	What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?

Luke 15:4 (NET Parallel Greek)	Luke 15:4 (Stephanus Textus Receptus)	Luke 15:4 (Byzantine Majority Text)
τίς ἄνθρωπος ἐξ ὑμῶν ἔχων ἑκατὸν πρόβατα καὶ ἀπολέσας ἐξ αὐτῶν ἓν οὐ καταλείπει τὰ ἐνενήκοντα ἐννέα ἐν τῇ ἐρήμῳ καὶ πορεύεται ἐπὶ τὸ ἀπολωλὸς ἕως εὕρῃ αὐτό	τις ανθρωπος εξ υμων εχων εκατον προβατα και απολεσας εν εξ αυτων ου καταλειπει τα εννενηκονταεννεα εν τη ερημω και πορευεται επι το απολωλος εως ευρη αυτο	τις ανθρωπος εξ υμων εχων εκατον προβατα και απολεσας εν εξ αυτων ου καταλειπει τα ενενηκοντα εννεα εν τη ερημω και πορευεται επι το απολωλος εως ευρη αυτο

Hebrews 1:1-3 (NET)	Hebrews 1:1-3 (KJV)
After God spoke long ago in various portions and in various ways to our ancestors through the prophets,	God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,

Hebrews 1:1 (NET Parallel Greek)	Hebrews 1:1 (Stephanus Textus Receptus)	Hebrews 1:1 (Byzantine Majority Text)
Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις [see verse 2]	πολυμερως και πολυτροπως παλαι ο θεος λαλησας τοις πατρασιν εν τοις προφηταις [see verse 2]	πολυμερως και πολυτροπως παλαι ο θεος λαλησας τοις πατρασιν εν τοις προφηταις επ εσχατου των ημερων τουτων ελαλησεν ημιν εν υιω

in these last days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world.

Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

Hebrews 1:2 (NET Parallel Greek)	Hebrews 1:2 (Stephanus Textus Receptus)	Hebrews 1:2 (Byzantine Majority Text)
ἐπ᾿ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθηκεν κληρονόμον πάντων, δι᾿ οὗ καὶ ἐποίησεν τοὺς αἰῶνας	επ εσχατων των ημερων τουτων ελαλησεν ημιν εν υιω ον εθηκεν κληρονομον παντων δι ου και τους αιωνας εποιησεν	[see verse 1] ον εθηκεν κληρονομον παντων δι ου και τους αιωνας εποιησεν

The Son is the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high.

Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;

Hebrews 1:3 (NET Parallel Greek)	Hebrews 1:3 (Stephanus Textus Receptus)	Hebrews 1:3 (Byzantine Majority Text)
ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ρήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς	ος ων απαυγασμα της δοξης και χαρακτηρ της υποστασεως αυτου φερων τε τα παντα τω ρηματι της δυναμεως αυτου δι εαυτου καθαρισμον ποιησαμενος των αμαρτιων ημων εκαθισεν εν δεξια της μεγαλωσυνης εν υψηλοις	ος ων απαυγασμα της δοξης και χαρακτηρ της υποστασεως αυτου φερων τε τα παντα τω ρηματι της δυναμεως αυτου δι εαυτου καθαρισμον ποιησαμενος των αμαρτιων ημων εκαθισεν εν δεξια της μεγαλωσυνης εν υψηλοις

The Day of the Lord, Part 3

Back to Father, Son and Holy Spirit, Part 8

Back to Romans, Part 61

Back to The Day of the Lord, Part 5

Back to Who Am I? Part 15

Back to The Day of the Lord, Part 7

Back to Paul’s Religious Mind

Back to Who Am I? Part 17

Back to Luke 8:22-56

¹ 2 Thessalonians 2:3 (NET)

² Mark 8:16b (NET) Table

³ Mark 8:15b (NET)

⁴ The NET parallel Greek text had ἀλλὰ here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had ἀλλ’.

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had εν here. The NET parallel Greek text and NA²⁸ did not.

⁶ James 5:6a (NET)

⁷ The NET parallel Greek text and NA²⁸ had καταδίκην here, where the Stephanus Textus Receptus and Byzantine Majority Text had δικην (KJV: judgment).

⁸ Acts 25:15b (NET)

⁹ Acts 25:11 (NET)

¹⁰ The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

¹¹ The NET parallel Greek text and NA²⁸ had the neuter noun ἔλεος here, where the Stephanus Textus Receptus and Byzantine Majority Text had the masculine noun ελεον.

¹² Matthew 12:36, 37 (NET)

¹³ In the NET parallel Greek text and NA²⁸ lend was spelled δανίζετε, and δανειζετε in the Stephanus Textus Receptus and Byzantine Majority Text.

¹⁴ The Stephanus Textus Receptus had the article του preceding Most High (KJV: Highest). The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: therefore) here. The NET parallel Greek text and NA²⁸ did not.

¹⁶ From Meyer’s NT Commentary on Bible Hub

¹⁷ Luke 6:37b (NET) Table

¹⁸ 2 Thessalonians 2:12 (NASB 1995, NASB 1977, Legacy Standard Bible)

¹⁹ Luke 6:37a (NET) Table

²⁰ 2 Thessalonians 2:12b (NASB 1995, NASB 1977, Legacy Standard Bible)

²¹ John 17:3b (NET)

²² John 17:3a (NET)

²³ The NET parallel Greek text and NA²⁸ had πέμπει here in the present tense, where the Stephanus Textus Receptus and Byzantine Majority Text had πεμψει (KJV: shall send) in the future tense.

²⁴ 2 Thessalonians 2:11 (NET)

²⁵ Matthew 25:41b (NET)

²⁶ 2 Thessalonians 2:12a (NET)

²⁷ The Stephanus Textus Receptus and Byzantine Majority Text had εν (KJV: in) preceding perishing (KJV: them that perish). The NET parallel Greek text and NA²⁸ did not.

²⁸ 2 Thessalonians 2:10b (NET)

²⁹ 2 Thessalonians 2:11b (NET)

³⁰ The Stephanus Textus Receptus and Byzantine Majority Text had αυτοις (KJV: unto them) here. The NET parallel Greek text and NA²⁸ did not.

³¹ 2 Corinthians 4:3, 4 (NET)

³² The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐνενήκοντα ἐννέα here, where the Stephanus Textus Receptus had εννενηκονταεννεα.

³³ From Ellicott’s Commentary for English Readers, Bible Hub

³⁴ Luke 19:10b (NET)

³⁵ 2 Thessalonians 2:10b (KJV)

³⁶ John 17:17 (NET) Table

³⁷ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐσχάτου here, a singular form of ἔσχατος, where the Stephanus Textus Receptus had εσχατων, a plural form.

³⁸ According to a note (6) in the NET: “Grk ‘the ages.’ The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.”

³⁹ The Stephanus Textus Receptus and Byzantine Majority Text had δι εαυτου (KJV: by himself) here. The NET parallel Greek text and NA²⁸ did not.

Nothing True, Part 2

Posted on May 15, 2023 by admin

Job’s lament took an intriguing turn.

Masoretic Text		Septuagint
Job 3:11, 12 (Tanakh/KJV)	Job 3:11, 12 (NET)	Job 3:11, 12 (NETS)	Job 3:11, 12 (English Elpenor)
Why died I not from the womb? why did I not give up the ghost when I came out of the belly?	“Why did I not die at birth, and why did I not expire as I came out of the womb?	“For what reason did I not die in the womb or come forth from the belly and not perish at once?	For why died I not in the belly? and [why] did I not come forth from the womb and die immediately?
Why did the knees prevent me? or why the breasts that I should suck?	Why did the knees welcome me, and why were there two breasts that I might nurse at them?	Why then did knees meet me? Why then did I suck breasts?	and why did the knees support me? and why did I suck the breasts?

I began this study with a complaint that “in the past I’ve gotten bogged down. My religious mind favors the arguments of Eliphaz, Bildad and Zophar over those of Job.” But as I considered Jobs’ lament and Moses’ and Jeremiah’s, it occurred to me that despite my complaint I have become more patient with people in distress, less judgmental over the words they spoke as they vented their pain and frustration. But still “I hope…to know God better and to discern the errors of my religious mind.”

This time I hear Job asking THE question: God made human infants so weak and helpless that their destruction is assured apart from the love and grace of God. And that includes imparting his love and grace to young women and young men: Even the evil…know how to give good gifts to [their] children¹ at the risk of those same young women and young men mistaking God’s imputed righteousness for their own righteousness.

God’s love and grace answer job’s question and convey the hope and strength to hold out, saying, Behold, I wait yet a little while, expecting the hope of my deliverance.² Job may not have been ready yet to hear it from a human comforter, but any would-be human comforter could pray that God Himself would be the Comforter to lead Job out from his despair.

Job’s lament continued:

Masoretic Text		Septuagint
Job 3:13-15 (Tanakh/KJV)	Job 3:13-15 (NET)	Job 3:13-15 (NETS)	Job 3:13-15 (English Elpenor)
For now should I have lain still and been quiet, I should have slept: then had I been at rest (יָנ֬וּחַֽ),	For now I would be lying down and would be quiet, I would be asleep and then at peace (nûaḥ, ינוח)	Now I would have lain down quiet and in sleep would have been at rest (ἀνεπαυσάμην),	Now I should have lain down and been quiet, I should have slept and been at rest (ἀνεπαυσάμην),
With kings and counsellors of the earth, which build desolate places for themselves;	with kings and counselors of the earth who built for themselves places now desolate,	with kings, counselors of the earth, who used to act proudly thanks to rapiers,	with kings [and] councillors of the earth, who gloried in [their] swords;
Or with princes that had gold, who filled their houses with silver:	or with princes who possessed gold, who filled their palaces with silver.	or with rulers, who had much gold, who had filled their houses with silver.	or with rulers, whose gold was abundant, who filled their houses with silver:
Or as an hidden untimely birth I had not been; as infants which never saw light.	Or why was I not buried like a stillborn infant, like infants who have never seen the light?	Or why was I not like a premature birth that comes from a mother’s womb or like infants that did not see the light?	or [I should have been] as an untimely birth proceeding from his mother’s womb, or as infants who never saw light.

The Septuagint makes it explicit that Job’s friends were rulers. Reading only the Masoretic text I missed how Job’s comments about kings and princes may have put his friends on edge, especially equating them to stillborn infants. Does anyone appreciate being reminded of the sinful futility of one’s life and its eventual end?

Masoretic Text		Septuagint
Job 3:17-19 (Tanakh/KJV)	Job 3:17-19 (NET)	Job 3:17-19 (NETS)	Job 3:17-19 (English Elpenor)
There the wicked cease (חָ֣דְלוּ) from troubling (רֹ֑גֶז); and there the weary be at rest (יָ֜נ֗וּחוּ).	There the wicked cease (ḥāḏal, חדלו) from turmoil (rōḡez, רגז), and there the weary are at rest (nûaḥ, ינוחו).	There the impious have kindled (ἐξέκαυσαν) a terrible (θυμὸν) wrath (ὀργῆς); there the weary have found rest (ἀνεπαύσαντο) for the body,	There the ungodly have burnt out (ἐξέκαυσαν) the fury (θυμὸν) of rage (ὀργῆς); there the wearied in body rest (ἀνεπαύσαντο).
There the prisoners rest together; they hear not the voice of the oppressor.	There the prisoners relax together; they do not hear the voice of the oppressor.	and those of old, together, have not heard the voice of the tax-gatherer.	And the men of old time have together ceased to hear the exactor’s voice.
The small and great are there; and the servant is free from his master.	Small and great are there, and the slave is free from his master.	Small and great are there, and the attendant who lived in fear of his master.	The small and great are there, and the servant that feared his lord.

It’s much clearer to me this time how Job’s description of death as a neutralizer of worldly rank and distinction might have affected his royal friends. I’ll pause for a moment here to consider whether the impious have kindled a terrible wrath³ in death, or the ungodly have burnt out the fury of rage⁴ there.

The verb ἐξέκαυσαν (a form of ἐκκαίω) can mean either have kindled or have burnt out. On the other hand a terrible seems like a terrible translation of θυμὸν (a form of θυμός). I suspect that θυμὸν ὀργῆς (a form of ὀργή) was the rabbis’ attempt to capture some of the richness of רֹ֑גֶז (rōḡez). The English word string for רֹ֑גֶז (rōḡez) in the “Outline of Biblical Usage” online reads like an apt description of the wicked, impious or ungodly: “agitation, excitement, raging, trouble, turmoil, trembling;” “turmoil, disquiet, raging;” “trembling, trepidation.”

In Jesus’ description of death a rich man in Hades, as he was in torment (βασάνοις, a form of βάσανος),⁵ called out (φωνήσας, a form of φωνέω)⁶ to Abraham: I am in anguish in this fire.⁷ For years I would have characterized this as a description of the place where the impious have kindled a terrible wrath,⁸ primarily because the Greek word ᾅδῃ (a form of ᾅδης) was translated hell in the KJV. But now it’s obvious that the rich man (and Lazarus, for that matter) had ceased from troubling (Tanakh, KJV), from turmoil (NET), and whatever fury of rage they may have had against man or God had burnt out (English Elpenor).

The rich man seemed to think that he was entitled to some help from Lazarus, and it would be strange indeed that Lazarus lay at the rich man’s gate if he received no help there. There is clearly a judgment in Jesus’ description of death: Child, remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish,⁹ Abraham had said to the rich man. But it is certainly not THE judgment (Matthew 25:41-46 NET).

“Then [the Son of Man] will say to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’ Then they too will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed? [Table]’ Then he will answer them, ‘I tell you the truth, just as you did not do it for one of the least of these, you did not do it for me.’ And these will depart into eternal punishment, but the righteous into eternal life.”

So, in my bid to live…by every word that comes from the mouth of God,¹⁰ I’ll favor the translation of Job 3:17a in the English Elpenor version of the Septuagint over that in the NETS. The immediate upshot of taking Jesus’ description of death literally is a better understanding of his puzzling statement to Martha before he raised her brother Lazarus from the dead: “I am the resurrection and the life. The one who believes in me will live even if he dies, and the one who lives (ὁ ζῶν) and believes in me will never die. Do you believe this?”¹¹

The Greek word translated will…die in the phrase will never die above was not ἀποθανεῖται, the 3^rd person singular form of ἀποθνήσκω in the indicative mood and future tense. Rather, it was ἀποθάνῃ, the 3^rd person singular form of ἀποθνήσκω in the subjunctive mood and second aorist tense (e.g., may…die). Since never was the NET translation of οὐ μὴ in Greek, οὐ μὴ ἀποθάνῃ is an example of the Subjunctive of Emphatic Negation:

…the Subjunctive Mood indicates the probability of an event, and the Aorist Tense emphasizes an action as simply occurring…Thus, when you have οὐ µή (ou mē) in combination with the Aorist Subjunctive, what occurs is the absolute and unequivocal denial of the probability of an event EVER OCCURING at any moment or time in the future.

This particular subjunctive of emphatic negation was followed by a phrase that was rarely translated into English: εἰς τὸν αἰῶνα. It was rendered to the age in Young’s Literal Translation. A note (50) in the NET acknowledged that οὐ μὴ ἀποθάνῃ εἰς τὸν αἰῶνα meant “will never die forever” in Greek. It’s easy to understand why Martha was reluctant to affirm her faith in such a statement. Instead, she affirmed her faith in the One who said it.

I couple this with Paul’s enigmatic statement (2 Corinthians 5:6-9 NET):

Therefore we are always full of courage, and we know that as long as we are alive here on earth (ἐνδημοῦντες ἐν τῷ σώματι; KJV: at home in the body) we are absent from the Lord—for we live (περιπατοῦμεν) by faith, not by sight. Thus we are full of courage and would prefer to be away from the body and at home with the Lord. So then whether we are alive (ἐνδημοῦντες) or away, we make it our ambition to please him.

Those who live and believe in Jesus simply skip over death: a sojourn in Hades. What we call death from our limited perspectives has no impact on our ambition (φιλοτιμούμεθα, a form of φιλοτιμέομαι) to please (εὐάρεστοι, a form of εὐάρεστος) him.

Job’s next question might have been voiced by Lazarus as he lay at the rich man’s gate, his body covered with sores,¹² longing (ἐπιθυμῶν, a form of ἐπιθυμέω) to eat what fell from the rich man’s table.¹³

Masoretic Text		Septuagint
Job 3:20-23 (Tanakh/KJV)	Job 3:20-23 (NET)	Job 3:20-23 (NETS)	Job 3:20-23 (English Elpenor)
Wherefore is light given to him that is in misery, and life unto the bitter in soul;	“Why does God give light to one who is in misery, and life to those whose soul is bitter,	“Why then is light given to those in bitterness, and life to souls in pain,	For why is light given to those who are in bitterness, and life to those souls which are in griefs?
Which long for death, but it cometh not; and dig for it more than for hid treasures;	to those who wait for death that does not come, and search for it more than for hidden treasures,	who long for death and do not find it, though they are digging for it as for treasures?	who desire death, and obtain it not, digging [for it] as [for] treasures;
Which rejoice exceedingly, and are glad, when they can find the grave?	who rejoice even to jubilation, and are exultant when they find the grave?	Yet they would be very joyful if they were successful.	and would be very joyful if they should gain it?
Why is light given to a man whose way is hid, and whom God hath hedged in?	Why is light given to a man whose way is hidden, and whom God has hedged in?	Death is rest (ἀνάπαυμα) for such a man, for God shut him in.	Death [is] rest (ἀνάπαυμα) to [such] a man, for God has hedged him in.

Death is rest for such a man.¹⁴ This is the reason I quoted this verse. If I were reading the Masoretic text only I would’ve ended the quotation one verse earlier. But I’m struck how Jesus confirmed Job’s words with Abraham’s description of Lazarus’ death: now he is comforted here.¹⁵

Paul recounted a life circumstance that was similar to Job’s question: Why then is light given to those in bitterness, and life to souls in pain?¹⁶ (2 Corinthians 1:8 NET [Table]):

For we do not want you to be unaware, brothers and sisters, regarding the affliction that happened to us in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired (ἐξαπορηθῆναι, a form of ἐξαπορέω) even of living (καὶ τοῦ ζῆν).

In Paul’s writing, however, we also get a glimpse how the righteous, by the grace of God, respond to a sentence of death (2 Corinthians 1:9 NET):

Indeed we felt as if the sentence of death (τὸ ἀπόκριμα τοῦ θανάτου) had been passed against us, so that we would not trust in ourselves but in God who raises the dead.

Job’s first lament concluded:

Masoretic Text		Septuagint
Job 3:24-26 (Tanakh/KJV)	Job 3:24-26 (NET)	Job 3:24-26 (NETS)	Job 3:24-26 (English Elpenor)
For my sighing cometh before I eat, and my roarings are poured out like the waters.	For my sighing comes in place of my food, and my groanings flow forth like water.	For sighing comes before my food, and I cry, gripped by fear.	For my groaning comes before my food, and I weep being beset with terror.
For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me.	For the very thing I dreaded has happened to me, and what I feared has come upon me.	For fear—which was my worry—came to me, and the fear I dreaded befell me.	For the terror of which I meditated has come upon me, and that which I had feared has befallen me.
I was not in safety, neither had I rest, neither was I quiet; yet trouble (רֹֽגֶז) came.	I have no ease; I have no quietness; I cannot rest; turmoil (rōḡez, רגז) has come upon me.”	I was neither at peace, nor did I have quiet, nor was I at rest, but anger (ὀργή) came to me.”	I was not at peace, nor quiet, nor had I rest; yet wrath (ὀργή) came upon me.

I was not at peace, nor quiet, nor had I rest (ἀνεπαυσάμην, a form of ἀναπαύω); yet wrath came upon me.¹⁷ This last sigh of Job’s first lament is particularly poignant in the light of Jesus’ insight that one’s¹⁸ life does not consist in the abundance of his¹⁹ possessions.²⁰ [Jesus] then told them a parable (Luke 12:16-21 NET):

“The land of a certain rich man produced an abundant crop, so he thought to himself, ‘What should I do, for I have nowhere to store my crops?’ Then he said, ‘I will do this: I will tear down my barns and build bigger ones, and there I will store all my grain²¹ and my goods. And I will say to myself, “You have plenty of goods stored up for many years; relax (ἀναπαύου, another form of ἀναπαύω), eat, drink, celebrate!”’ But God said to him, ‘You fool! This very night your life (τὴν ψυχήν σου) will be demanded back from you, but who will get what you have prepared for yourself?’ So it is with the one who stores up riches (θησαυρίζων, a form of θησαυρίζω) for himself, but is not rich (πλουτῶν, a form of πλουτέω) toward God.”

I wonder if the fear—which was [Job’s] worry²² (ἐφρόντισα, a form of φροντίζω; English Elpenor: of which I meditated) was synonymous with Job’s thought which prompted his customary practice after his sons and daughters feasted: Perhaps my children have sinned and cursed God in their hearts.²³

According to a note (7) in the NET Jesus quoted Deuteronomy 8:3 in Matthew 4:4. A table below compares the Greek of Jesus’ quotation in Matthew 4:4 to that of the Septuagint.

Matthew 4:4 (NET Parallel Greek)	Deuteronomy 8:3b (Septuagint BLB) Table	Deuteronomy 8:3b (Septuagint Elpenor)
οὐκ ἐπ᾿ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλ᾿ ἐπὶ παντὶ ρήματι ἐκπορευομένῳ διὰ στόματος θεοῦ	οὐκ ἐπ᾽ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος ἀλλ᾽ ἐπὶ παντὶ ῥήματι τῷ ἐκπορευομένῳ διὰ στόματος θεοῦ ζήσεται ὁ ἄνθρωπος	οὐκ ἐπ᾿ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλ᾿ ἐπὶ παντὶ ῥήματι τῷ ἐκπορευομένῳ διὰ στόματος Θεοῦ ζήσεται ὁ ἄνθρωπος
Matthew 4:4 (NET)	Deuteronomy 8:3b (NETS)	Deuteronomy 8:3b (English Elpenor)
Man does not live by bread alone, but by every word that comes from the mouth of God.	man shall not live by bread alone, but by every word that goes out through the mouth of God man shall live.	man shall not live by bread alone, but by every word that proceeds out of the mouth of God shall man live.

Tables comparing Job 3:11; 3:12; 3:13; 3:14; 3:15; 3:16; 3:17; 3:18; 3:19; 3:20; 3:21; 3:22; 3:23; 3:24; 3:25 and 3:26 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 3:11; 3:12; 3:13; 3:14; 3:15; 3:16; 3:17; 3:18; 3:19; 3:20; 3:21; 3:22; 3:23; 3:24; 3:25 and 3:26 in the Septuagint (BLB and Elpenor), and tables comparing the Greek of Matthew 4:4; Luke 12:15 and 12:18 in the NET and KJV follow.

Job 3:11 (Tanakh)	Job 3:11 (KJV)	Job 3:11 (NET)
Why died I not from the womb? why did I not give up the ghost when I came out of the belly?	Why died I not from the womb? why did I not give up the ghost when I came out of the belly?	“Why did I not die at birth, and why did I not expire as I came out of the womb?

Job 3:11 (Septuagint BLB)	Job 3:11 (Septuagint Elpenor)
διὰ τί γὰρ ἐν κοιλίᾳ οὐκ ἐτελεύτησα ἐκ γαστρὸς δὲ ἐξῆλθον καὶ οὐκ εὐθὺς ἀπωλόμην	διατί γὰρ ἐν κοιλίᾳ οὐκ ἐτελεύτησα, ἐκ γαστρὸς δὲ ἐξῆλθον καὶ οὐκ εὐθὺς ἀπωλόμην
Job 3:11 (NETS)	Job 3:11 (English Elpenor)
“For what reason did I not die in the womb or come forth from the belly and not perish at once?	For why died I not in the belly? and [why] did I not come forth from the womb and die immediately?

Job 3:12 (Tanakh)	Job 3:12 (KJV)	Job 3:12 (NET)
Why did the knees prevent me? or why the breasts that I should suck?	Why did the knees prevent me? or why the breasts that I should suck?	Why did the knees welcome me, and why were there two breasts that I might nurse at them?

Job 3:12 (Septuagint BLB)	Job 3:12 (Septuagint Elpenor)
ἵνα τί δὲ συνήντησάν μοι γόνατα ἵνα τί δὲ μαστοὺς ἐθήλασα	ἱνατί δὲ συνήντησάν μοι γόνατα; ἱνατί δὲ μαστοὺς ἐθήλασα
Job 3:12 (NETS)	Job 3:12 (English Elpenor)
Why then did knees meet me? Why then did I suck breasts?	and why did the knees support me? and why did I suck the breasts?

Job 3:13 (Tanakh)	Job 3:13 (KJV)	Job 3:13 (NET)
For now should I have lain still and been quiet, I should have slept: then had I been at rest,	For now should I have lain still and been quiet, I should have slept: then had I been at rest,	For now I would be lying down and would be quiet, I would be asleep and then at peace

Job 3:13 (Septuagint BLB)	Job 3:13 (Septuagint Elpenor)
νῦν ἂν κοιμηθεὶς ἡσύχασα ὑπνώσας δὲ ἀνεπαυσάμην	νῦν ἂν κοιμηθεὶς ἡσύχασα, ὑπνώσας δὲ ἀνεπαυσάμην
Job 3:13 (NETS)	Job 3:13 (English Elpenor)
Now I would have lain down quiet and in sleep would have been at rest,	Now I should have lain down and been quiet, I should have slept and been at rest,

Job 3:14 (Tanakh)	Job 3:14 (KJV)	Job 3:14 (NET)
With kings and counsellors of the earth, which build desolate places for themselves;	With kings and counsellors of the earth, which built desolate places for themselves;	with kings and counselors of the earth who built for themselves places now desolate,

Job 3:14 (Septuagint BLB)	Job 3:14 (Septuagint Elpenor)
μετὰ βασιλέων βουλευτῶν γῆς οἳ ἠγαυριῶντο ἐπὶ ξίφεσιν	μετὰ βασιλέων βουλευτῶν γῆς, οἳ ἐγαυριῶντο ἐπὶ ξίφεσιν
Job 3:14 (NETS)	Job 3:14 (English Elpenor)
with kings, counselors of the earth, who used to act proudly thanks to rapiers,	with kings [and] councillors of the earth, who gloried in [their] swords;

Job 3:15 (Tanakh)	Job 3:15 (KJV)	Job 3:15 (NET)
Or with princes that had gold, who filled their houses with silver:	Or with princes that had gold, who filled their houses with silver:	or with princes who possessed gold, who filled their palaces with silver.

Job 3:15 (Septuagint BLB)	Job 3:15 (Septuagint Elpenor)
ἢ μετὰ ἀρχόντων ὧν πολὺς ὁ χρυσός οἳ ἔπλησαν τοὺς οἴκους αὐτῶν ἀργυρίου	ἢ μετὰ ἀρχόντων, ὧν πολὺς ὁ χρυσός, οἳ ἔπλησαν τοὺς οἴκους αὐτῶν ἀργυρίου
Job 3:15 (NETS)	Job 3:15 (English Elpenor)
or with rulers, who had much gold, who had filled their houses with silver.	or with rulers, whose gold was abundant, who filled their houses with silver:

Job 3:16 (Tanakh)	Job 3:16 (KJV)	Job 3:16 (NET)
Or as an hidden untimely birth I had not been; as infants which never saw light.	Or as an hidden untimely birth I had not been; as infants which never saw light.	Or why was I not buried like a stillborn infant, like infants who have never seen the light?

Job 3:16 (Septuagint BLB)	Job 3:16 (Septuagint Elpenor)
ἢ ὥσπερ ἔκτρωμα ἐκπορευόμενον ἐκ μήτρας μητρὸς ἢ ὥσπερ νήπιοι οἳ οὐκ εἶδον φῶς	ἢ ὥσπερ ἔκτρωμα ἐκπορευόμενον ἐκ μήτρας μητρός, ἢ ὥσπερ νήπιοι, οἳ οὐκ εἶδον φῶς
Job 3:16 (NETS)	Job 3:16 (English Elpenor)
Or why was I not like a premature birth that comes from a mother’s womb or like infants that did not see the light?	or [I should have been] as an untimely birth proceeding from his mother’s womb, or as infants who never saw light.

Job 3:17 (Tanakh)	Job 3:17 (KJV)	Job 3:17 (NET)
There the wicked cease from troubling; and there the weary be at rest.	There the wicked cease from troubling; and there the weary be at rest.	There the wicked cease from turmoil, and there the weary are at rest.

Job 3:17 (Septuagint BLB)	Job 3:17 (Septuagint Elpenor)
ἐκεῖ ἀσεβεῖς ἐξέκαυσαν θυμὸν ὀργῆς ἐκεῖ ἀνεπαύσαντο κατάκοποι τῷ σώματι	ἐκεῖ ἀσεβεῖς ἐξέκαυσαν θυμὸν ὀργῆς, ἐκεῖ ἀνεπαύσαντο κατάκοποι τῷ σώματι
Job 3:17 (NETS)	Job 3:17 (English Elpenor)
There the impious have kindled a terrible wrath; there the weary have found rest for the body,	There the ungodly have burnt out the fury of rage; there the wearied in body rest.

Job 3:18 (Tanakh)	Job 3:18 (KJV)	Job 3:18 (NET)
There the prisoners rest together; they hear not the voice of the oppressor.	There the prisoners rest together; they hear not the voice of the oppressor.	There the prisoners relax together; they do not hear the voice of the oppressor.

Job 3:18 (Septuagint BLB)	Job 3:18 (Septuagint Elpenor)
ὁμοθυμαδὸν δὲ οἱ αἰώνιοι οὐκ ἤκουσαν φωνὴν φορολόγου	ὁμοθυμαδὸν δὲ οἱ αἰώνιοι οὐκ ἤκουσαν φωνὴν φορολόγου
Job 3:18 (NETS)	Job 3:18 (English Elpenor)
and those of old, together, have not heard the voice of the tax-gatherer.	And the men of old time have together ceased to hear the exactor’s voice.

Job 3:19 (Tanakh)	Job 3:19 (KJV)	Job 3:19 (NET)
The small and great are there; and the servant is free from his master.	The small and great are there; and the servant is free from his master.	Small and great are there, and the slave is free from his master.

Job 3:19 (Septuagint BLB)	Job 3:19 (Septuagint Elpenor)
μικρὸς καὶ μέγας ἐκεῖ ἐστιν καὶ θεράπων οὐ δεδοικὼς τὸν κύριον αὐτοῦ	μικρὸς καὶ μέγας ἐκεῖ ἐστι, καὶ θεράπων δεδοικὼς τὸν κύριον αὐτοῦ
Job 3:19 (NETS)	Job 3:19 (English Elpenor)
Small and great are there, and the attendant who lived in fear of his master.	The small and great are there, and the servant that feared his lord.

Job 3:20 (Tanakh)	Job 3:20 (KJV)	Job 3:20 (NET)
Wherefore is light given to him that is in misery, and life unto the bitter in soul;	Wherefore is light given to him that is in misery, and life unto the bitter in soul;	“Why does God give light to one who is in misery, and life to those whose soul is bitter,

Job 3:20 (Septuagint BLB)	Job 3:20 (Septuagint Elpenor)
ἵνα τί γὰρ δέδοται τοῖς ἐν πικρίᾳ φῶς ζωὴ δὲ ταῖς ἐν ὀδύναις ψυχαῖς	ἱνατί γὰρ δέδοται τοῖς ἐν πικρίᾳ φῶς, ζωὴ δὲ ταῖς ἐν ὀδύναις ψυχαῖς
Job 3:20 (NETS)	Job 3:20 (English Elpenor)
“Why then is light given to those in bitterness, and life to souls in pain,	For why is light given to those who are in bitterness, and life to those souls which are in griefs?

Job 3:21 (Tanakh)	Job 3:21 (KJV)	Job 3:21 (NET)
Which long for death, but it cometh not; and dig for it more than for hid treasures;	Which long for death, but it cometh not; and dig for it more than for hid treasures;	to those who wait for death that does not come, and search for it more than for hidden treasures,

Job 3:21 (Septuagint BLB)	Job 3:21 (Septuagint Elpenor)
οἳ ὁμείρονται τοῦ θανάτου καὶ οὐ τυγχάνουσιν ἀνορύσσοντες ὥσπερ θησαυρούς	οἳ ἱμείρονται τοῦ θανάτου καὶ οὐ τυγχάνουσιν ἀνορύσσοντες ὥσπερ θησαυρούς
Job 3:21 (NETS)	Job 3:21 (English Elpenor)
who long for death and do not find it, though they are digging for it as for treasures?	who desire death, and obtain it not, digging [for it] as [for] treasures;

Job 3:22 (Tanakh)	Job 3:22 (KJV)	Job 3:22 (NET)
Which rejoice exceedingly, and are glad, when they can find the grave?	Which rejoice exceedingly, and are glad, when they can find the grave?	who rejoice even to jubilation, and are exultant when they find the grave?

Job 3:22 (Septuagint BLB)	Job 3:22 (Septuagint Elpenor)
περιχαρεῖς δὲ ἐγένοντο ἐὰν κατατύχωσιν	περιχαρεῖς δὲ ἐγένοντο ἐὰν κατατύχωσι
Job 3:22 (NETS)	Job 3:22 (English Elpenor)
Yet they would be very joyful if they were successful.	and would be very joyful if they should gain it?

Job 3:23 (Tanakh)	Job 3:23 (KJV)	Job 3:23 (NET)
Why is light given to a man whose way is hid, and whom God hath hedged in?	Why is light given to a man whose way is hid, and whom God hath hedged in?	Why is light given to a man whose way is hidden, and whom God has hedged in?

Job 3:23 (Septuagint BLB)	Job 3:23 (Septuagint Elpenor)
θάνατος ἀνδρὶ ἀνάπαυμα συνέκλεισεν γὰρ ὁ θεὸς κατ᾽ αὐτοῦ	θάνατος ἀνδρὶ ἀνάπαυμα, συνέκλεισε γὰρ ὁ Θεὸς κατ᾿ αὐτοῦ
Job 3:23 (NETS)	Job 3:23 (English Elpenor)
Death is rest for such a man, for God shut him in.	Death [is] rest to [such] a man, for God has hedged him in.

Job 3:24 (Tanakh)	Job 3:24 (KJV)	Job 3:24 (NET)
For my sighing cometh before I eat, and my roarings are poured out like the waters.	For my sighing cometh before I eat, and my roarings are poured out like the waters.	For my sighing comes in place of my food, and my groanings flow forth like water.

Job 3:24 (Septuagint BLB)	Job 3:24 (Septuagint Elpenor)
πρὸ γὰρ τῶν σίτων μου στεναγμός μοι ἥκει δακρύω δὲ ἐγὼ συνεχόμενος φόβῳ	πρὸ γὰρ τῶν σίτων μου στεναγμός μοι ἥκει, δακρύω δὲ ἐγὼ συνεχόμενος φόβῳ
Job 3:24 (NETS)	Job 3:24 (English Elpenor)
For sighing comes before my food, and I cry, gripped by fear.	For my groaning comes before my food, and I weep being beset with terror.

Job 3:25 (Tanakh)	Job 3:25 (KJV)	Job 3:25 (NET)
For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me.	For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me.	For the very thing I dreaded has happened to me, and what I feared has come upon me.

Job 3:25 (Septuagint BLB)	Job 3:25 (Septuagint Elpenor)
φόβος γάρ ὃν ἐφρόντισα ἦλθέν μοι καὶ ὃν ἐδεδοίκειν συνήντησέν μοι	φόβος γάρ, ὅν ἐφρόντισα, ἦλθέ μοι, καὶ ὃν ἐδεδοίκειν, συνήντησέ μοι
Job 3:25 (NETS)	Job 3:25 (English Elpenor)
For fear—which was my worry—came to me, and the fear I dreaded befell me.	For the terror of which I meditated has come upon me, and that which I had feared has befallen me.

Job 3:26 (Tanakh)	Job 3:26 (KJV)	Job 3:26 (NET)
I was not in safety, neither had I rest, neither was I quiet; yet trouble came.	I was not in safety, neither had I rest, neither was I quiet; yet trouble came.	I have no ease; I have no quietness; I cannot rest; turmoil has come upon me.”

Job 3:26 (Septuagint BLB)	Job 3:26 (Septuagint Elpenor)
οὔτε εἰρήνευσα οὔτε ἡσύχασα οὔτε ἀνεπαυσάμην ἦλθεν δέ μοι ὀργή	οὔτε εἰρήνευσα οὔτε ἡσύχασα οὔτε ἀνεπαυσάμην, ἦλθε δέ μοι ὀργή
Job 3:26 (NETS)	Job 3:26 (English Elpenor)
I was neither at peace, nor did I have quiet, nor was I at rest, but anger came to me.”	I was not at peace, nor quiet, nor had I rest; yet wrath came upon me.

Matthew 4:4 (NET)	Matthew 4:4 (KJV)
But he answered, “It is written, ‘Man does not live by bread alone, but by every word that comes from the mouth of God.’”	But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

Matthew 4:4 (NET Parallel Greek)	Matthew 4:4 (Stephanus Textus Receptus)	Matthew 4:4 (Byzantine Majority Text)
ὁ δὲ ἀποκριθεὶς εἶπεν· γέγραπται· οὐκ ἐπ᾿ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλ᾿ ἐπὶ παντὶ ρήματι ἐκπορευομένῳ διὰ στόματος θεοῦ	ο δε αποκριθεις ειπεν γεγραπται ουκ επ αρτω μονω ζησεται ανθρωπος αλλ επι παντι ρηματι εκπορευομενω δια στοματος θεου	ο δε αποκριθεις ειπεν γεγραπται ουκ επ αρτω μονω ζησεται ανθρωπος αλλ επι παντι ρηματι εκπορευομενω δια στοματος θεου

Luke 12:15 (NET)	Luke 12:15 (KJV)
Then he said to them, “Watch out and guard yourself from all types of greed because one’s life does not consist in the abundance of his possessions.”	And he said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth.

Luke 12:15 (NET Parallel Greek)	Luke 12:15 (Stephanus Textus Receptus)	Luke 12:15 (Byzantine Majority Text)
εἶπεν δὲ πρὸς αὐτούς· ὁρᾶτε καὶ φυλάσσεσθε ἀπὸ πάσης πλεονεξίας, ὅτι οὐκ ἐν τῷ περισσεύειν τινὶ ἡ ζωὴ αὐτοῦ ἐστιν ἐκ τῶν ὑπαρχόντων αὐτῷ	ειπεν δε προς αυτους ορατε και φυλασσεσθε απο της πλεονεξιας οτι ουκ εν τω περισσευειν τινι η ζωη αυτου εστιν εκ των υπαρχοντων αυτου	ειπεν δε προς αυτους ορατε και φυλασσεσθε απο της πλεονεξιας οτι ουκ εν τω περισσευειν τινι η ζωη αυτω εστιν εκ των υπαρχοντων αυτου

Luke 12:18 (NET)	Luke 12:18 (KJV)
Then he said, ‘I will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods.	And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.

Luke 12:18 (NET Parallel Greek)	Luke 12:18 (Stephanus Textus Receptus)	Luke 12:18 (Byzantine Majority Text)
καὶ εἶπεν· τοῦτο ποιήσω, καθελῶ μου τὰς ἀποθήκας καὶ μείζονας οἰκοδομήσω καὶ συνάξω ἐκεῖ πάντα τὸν σῖτον καὶ τὰ ἀγαθά μου	και ειπεν τουτο ποιησω καθελω μου τας αποθηκας και μειζονας οικοδομησω και συναξω εκει παντα τα γενηματα μου και τα αγαθα μου	και ειπεν τουτο ποιησω καθελω μου τας αποθηκας και μειζονας οικοδομησω και συναξω εκει παντα τα γενηματα μου και τα αγαθα μου

Nothing True, Part 3

Back to The Day of the Lord, Part 2

Back to Nothing True, Part 5

Back to Nothing True, Part 6

Back to Matthew 8:23-34

¹ Matthew 7:11a (NET)

² Job 2:9b, 9α (English Elpenor) Table

³ Job 3:17a (NETS)

⁴ Job 3:17a (English Elpenor)

⁵ Luke 16:23a (NET) Table

⁶ Luke 16:24a (NET)

⁷ Luke 16:24b (NET)

⁸ Job 3:17a (NETS)

⁹ Luke 16:25 (NET) Table

¹⁰ Matthew 4:4 (NET)

¹¹ John 11:25b, 26 (NET)

¹² Luke 16:20b (NET) Table

¹³ Luke 16:21a (NET) Table

¹⁴ Job 3:23a (NETS)

¹⁵ Luke 16:25b (NET) Table

¹⁶ Job 3:20 (NETS)

¹⁷ Job 3:26 (English Elpenor)

¹⁸ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had τινὶ…αὐτοῦ in the Genitive Case here, where the Byzantine Majority Text had τινι…αυτω in the Dative Case.

¹⁹ The NET parallel Greek text and NA²⁸ had αὐτῷ in the Dative Case here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτου in the Genitive Case.

²⁰ Luke 12:15b (NET)

²¹ The NET parallel Greek text and NA²⁸ had τὸν σῖτον here, where the Stephanus Textus Receptus and Byzantine Majority Text had τα γενηματα μου (KJV: my fruits).

²² Job 3:25a (NETS)

²³ Job 1:5 (NET) Table

The Gospel and the Religious Mind

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

Category Archives: Introduction

Nothing True, Part 4

Who Am I? Part 14

Father, Son and Holy Spirit – Part 9

Wonders and False Wonders, Part 1

Christianity, Part 10

The Day of the Lord, Part 3

Nothing True, Part 3

Father, Son and Holy Spirit – Part 8

The Day of the Lord, Part 2

Nothing True, Part 2