Category Archives: Psalm 22

Psalm 22, Part 9

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

Masoretic Text

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

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

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

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

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

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

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

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

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

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

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

Masoretic Text

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Psalm 22:15 (Tanakh)

 Psalm 22:15 (KJV)

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

Psalm 22:15 (Septuagint BLB)

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

Psalm 21:16 (NETS)

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

Psalm 22:16 (Tanakh)

 Psalm 22:16 (KJV)

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

Psalm 22:16 (Septuagint BLB)

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

Psalm 21:17 (NETS)

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

John 19:28, 29 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

John 20:19, 20 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

John 20:24 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

[1] John 19:28b (NET)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Isaiah 53:10-12, Part 7

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

Masoretic Text

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

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

I’ve been considering other negative examples[1] in Isaiah of forms of יָד (yāḏ) in the Masoretic text which were not translated literally with forms of χείρ in the Septuagint.  That exercise has yielded two classes of negative examples: “vapor trail” and “no trace.”

Negative Examples
vapor trail

no trace
Isaiah 47:14 Isaiah 10:13
Isaiah 50:11 Isaiah 19:25
Isaiah 56:5 Isaiah 20:2
Isaiah 57:8 Isaiah 25:10
Isaiah 57:10 Isaiah 29:23
Isaiah 64:7
Isaiah 65:22

A vapor trail (contrail) left by an airplane may be fresh and obvious or very diffuse.  Likewise the trail of forms of יָד (yāḏ) left in some of these negative examples is more obvious than others.  There are other examples where the trail back to a form of יָד (yāḏ) has vanished without a trace.  Those cause me to wonder whether a form of יָד (yāḏ) was in the Hebrew text the rabbis translated into Greek.  Which class best describes Isaiah 53:10d, where the rabbis chose ἀφελεῖν (a form of ἀφαιρέω) in the Septuagint?

There are four other occurrences of ἀφελεῖν in the Septuagint to consider.  The first includes יַד (yāḏ) as well.

Masoretic Text Septuagint
Genesis 48:17 (Tanakh) Genesis 48:17 (NET) Genesis 48:17 (NETS)

Genesis 48:17 (Elpenor English)
And when Joseph saw that his father was laying his right hand (יַד) upon the head of Ephraim, it displeased him, and he held up his father’s hand (יַד), to remove (לְהָסִ֥יר) it from Ephraim’s head unto Manasseh’s head. When Joseph saw that his father placed his right hand (yad, יד) on Ephraim’s head, it displeased him.  So he took his father’s hand (yad, יד) to move (sûr, להסיר) it from Ephraim’s head to Manasseh’s head. Now when Ioseph saw that his father laid his right hand (δεξιὰν) on the head of Ephraim, it seemed grievous to him, and Ioseph took hold of his father’s hand (χειρὸς) to remove (ἀφελεῗν) it from Ephraim’s head to Manasse’s head. And Joseph having seen that his father put his right (δεξιὰν) hand (χεῖρα) on the head of Ephraim– it seemed grievous to him; and Joseph took hold of the hand (χειρὸς) of his father, to remove (ἀφελεῖν) it from the head of Ephraim to the head of Manasse.

I haven’t yet begun to consider יִצְלָֽח (ṣālēaḥ), shall prosper (Tanakh), will be accomplished (NET).  I will need to consider whether the rabbis understood בְּיָד֥וֹ (yāḏ) יִצְלָֽח (ṣālēaḥ) idiomatically when I do.  Here though, לְהָסִ֥יר (sûr) does not occur in Isaiah 53:10d.  The next example of לְהָסִ֣יר (sûr) translated ἀφελεῖν follows.

Masoretic Text

 Septuagint
2 Kings 6:32 (Tanakh) 2 Kings 6:32 (NET) 4 Reigns 6:32 (NETS)

4 Kings 6:32 (Elpenor English)
But Elisha sat in his house, and the elders sat with him; and the king sent a man from before him; but ere the messenger came to him, he said to the elders: ‘See ye how this son of a murderer hath sent to take away (לְהָסִ֣יר) my head? look, when the messenger cometh, shut the door, and hold the door fast against him; is not the sound of his master’s feet behind him?’ Now Elisha was sitting in his house with the community leaders.  The king sent a messenger on ahead, but before he arrived, Elisha said to the leaders, “Do you realize this assassin intends to cut off (sûr, להסיר) my head?  Look, when the messenger arrives, shut the door and lean against it.  His master will certainly be right behind him.” And Elisaie was sitting in his house, and the elders were sitting with him.  And he sent a man before his presence.  Before the messenger came to him, he also said to the elders, “Are you aware that this son of the murderer sent someone to take off (ἀφελεῗν) my head?  Look, when the messenger comes, shut the door, and detain him at the door.  Is not the sound of his master’s feet behind him?” And Elisaie was sitting in his house, and the elders were sitting with him; and [the king] sent a man before him: before the messenger came to him, he also said to the elders, Do ye see that this son of a murderer has sent to take away (ἀφελεῖν) my head? See, as soon as the messenger shall have come, shut the door, and forcibly detain him at the door: [is] not the sound of his master’s feet behind him?

In the next example לְהַֽעֲבִיר֙ (ʿāḇar) was translated ἀφελεῖν.

Masoretic Text

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

Esther 8:3 (Elpenor English)
And Esther spake yet again before the king, and fell down at his feet, and besought him with tears to put away (לְהַֽעֲבִיר֙) the mischief of Haman the Agagite, and his device that he had devised against the Jews. Then Esther again spoke with the king, falling at his feet.  She wept and begged him for mercy that he might nullify (ʿāḇar, להעביר) the evil of Haman the Agagite and the plot that he had intended against the Jews. Then she spoke again to the king, and she fell before his feet and pleaded that he revoke (ἀφελεῗν) the evil of Haman and what he had done to the Judeans. And she spoke yet again to the king, and fell at his feet, and besought [him] to do away (ἀφελεῖν) the mischief of Aman, and all that he had done against the Jews.

Finally, in the following example לִגְר֑וֹעַ (gāraʿ) was translated ἀφελεῖν in the Septuagint.

Masoretic Text

 Septuagint
Ecclesiastes 3:14 (Tanakh) Ecclesiastes 3:14 (NET) Ecclesiastes 3:14 (NETS)

Ecclesiastes 3:14 (Elpenor English)
I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken (לִגְר֑וֹעַ) from it: and God doeth it, that men should fear before him. I also know that whatever God does will endure forever; nothing can be added to it, and nothing taken away (gāraʿ, לגרע) from it.  God has made it this way, so that men will fear him. I know that everything that God has done—it will be forever; to it there is nothing to add, and from it there is nothing to take away (ἀφελεῗν); God has done this so that all should stand in awe before him. I know that whatsoever things God has done, they shall be for ever: it is impossible to add to it, and it is impossible to take away (ἀφελεῖν) from it: and God has done [it], that [men] may fear before him.

I searched the BLB Septuagint for all the forms of ἀφαιρέω listed in the Koine Greek Lexicon online (Table below), then made the following table of the forms found in Isaiah.

Reference Chabad.org Tanakh NET Septuagint BLB Septuagint Elpenor
Isaiah 1:16 הָסִ֛ירוּ H5493 put away Remove ἀφέλετε ἀφέλετε
Isaiah 1:25 וְאָסִ֖ירָה H5493 take away remove ἀφελῶ ἀφελῶ
Isaiah 3:1 מֵסִ֚יר H5493 doth take away remove ἀφελεῖ ἀφελεῖ
Isaiah 3:18 יָסִ֣יר H5493 will take away will remove ἀφελεῖ ἀφελεῖ
Isaiah 4:1 אֱסֹ֖ף H622 to take away take away ἄφελε ἄφελε
Isaiah 5:5 הָסֵ֚ר H5493 I will take away I will remove ἀφελῶ ἀφελῶ
Isaiah 5:8 n/a n/a n/a ἀφέλωνται ἀφέλωνταί
Isaiah 6:7 וְסָ֣ר H5493 is taken away is removed ἀφελεῖ ἀφελεῖ
Isaiah 7:17 סוּר H5493 departed departed ἀφεῖλεν ἀφεῖλεν
Isaiah 7:20 תִּסְפֶּֽה H5595 and it shall also consume it will also shave off ἀφελεῖ ἀφελεῖ
Isaiah 8:8 וְחָלַ֚ף H2498 And he shall pass It will spill ἀφελεῖ ἀφελεῖ
Isaiah 9:4 n/a n/a n/a ἀφῄρηται ἀφῄρηται
Isaiah 9:14 וַיַּכְרֵ֨ת H3772 will cut off cut off ἀφεῖλεν ἀφεῖλε
Isaiah 10:13 וְאָסִ֣יר H5493 and I have removed I invaded ἀφελῶ ἀφελῶ
Isaiah 10:27 יָס֚וּר H5493 shall be taken away will remove ἀφαιρεθήσεται ἀφαιρεθήσεται
Isaiah 11:13 וְסָ֙רָה֙ H5493 shall depart will end ἀφαιρεθήσεται ἀφαιρεθήσεται
Isaiah 14:25 וְסָ֚ר H5493 depart will be removed ἀφαιρεθήσεται ἀφαιρεθήσεται
יָסֽוּר H5493 depart will be lifted ἀφαιρεθήσεται ἀφαιρεθήσεται
Isaiah 16:2 מְשֻׁלָּ֑ח H7971 cast out forced from ἀφῃρημένος ἀφηρημένος
Isaiah 18:5 הֵסִ֥יר H5493 and take away Note 13: he will remove ἀφελεῖ ἀφελεῖ
Isaiah 20:2 וּפִתַּחְתָּ֚ H6605 and loose remove ἄφελε ἄφελε
Isaiah 22:17 n/a n/a n/a ἀφελεῖ ἀφελεῖ
Isaiah 22:19 וַֽהֲדַפְתִּ֖יךָ H1920 And I will drive I will remove ἀφαιρεθήσῃ ἀφαιρεθήσῃ
Isaiah 22:25 תָּמוּשׁ֙ H4185 be removed will come loose ἀφαιρεθήσεται ἀφαιρεθήσεται
Isaiah 25:8 וּמָחָ֨ה H4229 will wipe away will wipe away ἀφεῗλεν ἀφεῖλε
יָסִיר֙ H5493 shall he take away and remove ἀφεῖλεν ἀφεῖλεν
Isaiah 27:9 יְכֻפַּ֣ר H3722 be purged will be forgiven ἀφαιρεθήσεται ἀφαιρεθήσεται
הָסִ֣ר H5493 to take away are finished ἀφέλωμαι ἀφέλωμαι
Isaiah 28:18 וְכֻפַּ֚ר H3722 shall be disannulled will be dissolved ἀφέλῃ ἀφέλῃ
Isaiah 30:11 הַטּ֖וּ H5186 turn aside stray ἀφέλετε ἀφέλετε
הַשְׁבִּ֥יתוּ H7673 to cease Remove ἀφέλετε ἀφέλετε
Isaiah 38:15 אֶדַּדֶּ֥ה H1718 I shall go softly I will walk slowly ἀφείλατο ἀφείλατό
Isaiah 40:27 יַֽעֲבֽוֹר H5674 is passed over Note 55: passes away ἀφεῖλεν ἀφεῖλε
Isaiah 53:10 n/a n/a n/a ἀφελεῖν ἀφελεῖν
Isaiah 58:9 תָּסִ֚יר H5493 thou take away You…remove ἀφέλῃς ἀφέλῃς

There are sixteen more examples where forms of ἀφαιρέω were chosen for forms of סוּר (sûr).  I’ll consider two of those in detail because they also contain forms of יָד (yāḏ).

Masoretic Text

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

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

I considered this briefly in another essay.  Here I can focus a bit more attention on it.  There are two clauses in the Septuagint which are no longer found in the Masoretic text:

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

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

The Greek word ἀπειθοῦντας, the disobedient (NETS), the rebellious (Elpenor English), is a form of ἀπειθέω.  But the Jews who refused to believe (ἀπειθήσαντες, another form of ἀπειθέω) stirred up the Gentiles and poisoned their minds against the brothers,[2] Luke wrote of Paul and Barnabas in Iconium.  And to whom did he swear they would never enter into his rest, except those who were disobedient (ἀπειθήσασιν, another form of ἀπειθέω)?[3]  He that believeth on the Son hath everlasting life: and he that believeth not (ἀπειθῶν, another form of ἀπειθέω) the Son shall not see life;[4] but the wrath of God abideth on him.[5]

They stumble because they disobey (ἀπειθοῦντες, another form of ἀπειθέω) the word, as they were destined to do,[6] Peter wrote.  For it is time for judgment to begin, starting with the house of God.  And if it starts with us, what will be the fate of those who are disobedient (ἀπειθούντων, another form of ἀπειθέω) to the gospel of God?[7]  Paul wrote (Romans 2:3-8 NET):

And do you think, whoever you are, when you judge those who practice such things and yet do them yourself, that you will escape God’s judgment?  Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know that God’s kindness leads you to repentance?  But because of your stubbornness and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed [Table]!  He will reward each one according to his works: eternal life to those who by perseverance in good works seek glory and honor and immortality, but wrath and anger to those who live in selfish ambition and do not obey (ἀπειθοῦσι, another form of ἀπειθέω) the truth but follow unrighteousness [Table].

Paul also wrote (Romans 11:28-32 NET):

In regard to the gospel they [the descendants of Israel who do not obey the truth; e.g., Jesus] are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers.  For the gifts and the call of God are irrevocable.  Just as you[8] were formerly disobedient (ἠπειθήσατε, another form of ἀπειθέω) to God, but have now received mercy due to their disobedience (ἀπειθείᾳ), so they too have now been disobedient (ἠπείθησαν, another form of ἀπειθέω) in order that, by the mercy shown to you, they too may now[9] receive mercy.  For God has consigned all people to disobedience (ἀπείθειαν, a form of ἀπείθεια) so that he may show mercy to them all.

I’ll pick this up again in another essay.  The table mentioned above follows:

Present
ἀφαιρεῖται
Exodus 5:11 Leviticus 4:10 Job 9:21 Proverbs 13:18 Proverbs 14:35
ἀφαιρῆτε
Numbers 18:30 Numbers 18:32
ἀφαιροῦνται
Proverbs 1:19 Proverbs 11:30
ἀφαιροῦσιν
Leviticus 22:15 1 Samuel 17:39 2 Samuel 4:7

Present Participles
ἀφαιρῶν
Exodus 34:7 Exodus 35:24 Numbers 4:18
ἀφαιρουμένῳ
Psalm 76:12

Future
ἀφαιρεθήσετα
Numbers 36:3 Numbers 36:4 Isaiah 10:27 Isaiah 11:13 Isaiah 14:25
Isaiah 22:25 Isaiah 27:9 Jeremiah 6:2 Ezekiel 48:14 Zechariah 10:11
ἀφαιρεθήσῃ
Isaiah 22:19
ἀφελεῖ
Genesis 40:9 Leviticus 1:16 Leviticus 2:9 Leviticus 6:10 Leviticus 6:15
Job 36:7 Isaiah 3:1 Isaiah 3:18 Isaiah 6:7 Isaiah 7:20
Isaiah 8:8 Isaiah 18:5 Isaiah 22:17
ἀφελεῖς
Exodus 5:8 Exodus 13:12 Exodus 34:9 Deuteronomy 12:32
ἀφελεῖτε
Numbers 15:19 Numbers 15:20 Numbers 18:26 Numbers 18:28 Numbers 18:29
Numbers 31:28 Deuteronomy 4:2
ἀφελοῦμαι
Hosea 2:9
ἀφελοῦνται
Ezekiel 26:16
ἀφελοῦσιν
Jeremiah 11:15 Ezekiel 23:25
ἀφελῶ
Exodus 33:23 Numbers 11:17 1 Samuel 17:36 1 Samuel 17:46 2 Samuel 16:9
Isaiah 1:25 Isaiah 5:5 Isaiah 10:13 Ezekiel 36:26

Aorist
ἀφείλαντο
Genesis 21:25 1 Samuel 7:14 Job 24:7 Job 24:10
ἀφεῖλας
Job 38:15
ἀφείλατο
Genesis 31:9 Genesis 31:16 1 Samuel 30:18 1 Chronicles 11:23 Esther 8:2
Job 1:21 Isaiah 38:15
ἀφεῖλεν
Genesis 30:23 Leviticus 8:29 Leviticus 19:21 1 Samuel 17:51 1 Samuel 24:4
1 Samuel 24:5 2 Samuel 20:22 1 Kings 15:12 1 Kings 20:41 1 Chronicles 19:4
Job 19:9 Isaiah 7:17 Isaiah 9:14 Isaiah 25:8 Isaiah 40:27
ἀφεῖλον
Numbers 31:52 Joshua 5:9
ἀφείλου
Job 22:6 Exekiel 21:26
ἄφελε
Isaiah 4:1 Isaiah 20:2
ἀφελεῖν
Genesis 48:17 2 Kings 6:32 Esther 8:3 Ecclesiastes 3:14 Isaiah 53:10
ἀφελέσθαι
Esther 4:4 Micah 2:8
ἀφέλεσθε
Exodus 33:5 Ezekiel 45:9
ἀφέλετε
Isaiah 1:16 Isaiah 30:11 Zechariah 3:4
ἀφελέτω
Numbers 21:7
ἀφέλῃ
Isaiah 28:18
ἀφέλῃς
Genesis 31:31 Proverbs 30:7 Isaiah 58:9 Jeremiah 26:2
ἀφέλητε
Leviticus 10:17
ἀφελοῦ
Proverbs 26:7 Proverbs 27:13
ἀφέλωμαι
Isaiah 27:9
ἀφέλωνται
Isaiah 5:8
ἀφέλωσιν
Numbers 18:19
ἀφῃρέθη
Daniel 5:20

Perfect
ἀφῄρηκα
1 Samuel 24:11 Zechariah 3:4
ἀφῃρημένα
1 Samuel 5:4
ἀφῃρημένοι
1 Samuel 21:6
ἀφῃρημένος
Isaiah 16:2
ἀφῄρηται
Exodus 29:27 Judges 21:6 Proverbs 4:16 Isaiah 9:4

Tables comparing Genesis 48:17; 2 Kings 6:32; Esther 8:3 and Ecclesiastes 3:14 in the Tanakh, KJV and NET, and comparing the Greek of Genesis 48:17; 2 Kings (4 Reigns, 4 Kings) 6:32; Esther 8:3 and Ecclesiastes 3:14 in the Septuagint (BLB and Elpenor), and tables comparing John 3:36 and Romans 11:30, 31 in the NET and KJV follow.

Genesis 48:17 (Tanakh)

 Genesis 48:17 (KJV)

Genesis 48:17 (NET)
And when Joseph saw that his father was laying his right hand upon the head of Ephraim, it displeased him, and he held up his father’s hand, to remove it from Ephraim’s head unto Manasseh’s head. And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father’s hand, to remove it from Ephraim’s head unto Manasseh’s head. When Joseph saw that his father placed his right hand on Ephraim’s head, it displeased him.  So he took his father’s hand to move it from Ephraim’s head to Manasseh’s head.

Genesis 48:17 (Septuagint BLB)

Genesis 48:17 (Septuagint Elpenor)
ἰδὼν δὲ Ιωσηφ ὅτι ἐπέβαλεν ὁ πατὴρ τὴν δεξιὰν αὐτοῦ ἐπὶ τὴν κεφαλὴν Εφραιμ βαρὺ αὐτῷ κατεφάνη καὶ ἀντελάβετο Ιωσηφ τῆς χειρὸς τοῦ πατρὸς αὐτοῦ ἀφελεῗν αὐτὴν ἀπὸ τῆς κεφαλῆς Εφραιμ ἐπὶ τὴν κεφαλὴν Μανασση ἰδὼν δὲ ᾿Ιωσὴφ ὅτι ἐπέβαλεν ὁ πατὴρ αὐτοῦ τὴν χεῖρα τὴν δεξιὰν αὐτοῦ ἐπὶ τὴν κεφαλὴν ᾿Εφραΐμ, βαρὺ αὐτῷ κατεφάνη, καὶ ἀντελάβετο ᾿Ιωσὴφ τῆς χειρὸς τοῦ πατρὸς αὐτοῦ ἀφελεῖν αὐτὴν ἀπὸ τῆς κεφαλῆς ᾿Εφραΐμ ἐπὶ τὴν κεφαλὴν Μανασσῆ

Genesis 48:17 (NETS)

Genesis 48:17 (English Elpenor)
Now when Ioseph saw that his father laid his right hand on the head of Ephraim, it seemed grievous to him, and Ioseph took hold of his father’s hand to remove it from Ephraim’s head to Manasse’s head. And Joseph having seen that his father put his right hand on the head of Ephraim– it seemed grievous to him; and Joseph took hold of the hand of his father, to remove it from the head of Ephraim to the head of Manasse.

2 Kings 6:32 (Tanakh)

 2 Kings 6:32 (KJV)

2 Kings 6:32 (NET)
But Elisha sat in his house, and the elders sat with him; and the king sent a man from before him; but ere the messenger came to him, he said to the elders: ‘See ye how this son of a murderer hath sent to take away my head? look, when the messenger cometh, shut the door, and hold the door fast against him; is not the sound of his master’s feet behind him?’ But Elisha sat in his house, and the elders sat with him; and the king sent a man from before him: but ere the messenger came to him, he said to the elders, See ye how this son of a murderer hath sent to take away mine head? look, when the messenger cometh, shut the door, and hold him fast at the door: is not the sound of his master’s feet behind him? Now Elisha was sitting in his house with the community leaders.  The king sent a messenger on ahead, but before he arrived, Elisha said to the leaders, “Do you realize this assassin intends to cut off my head?  Look, when the messenger arrives, shut the door and lean against it.  His master will certainly be right behind him.”

2 Kings 6:32 (Septuagint BLB)

4 Kings 6:32 (Septuagint Elpenor)
καὶ Ελισαιε ἐκάθητο ἐν τῷ οἴκῳ αὐτοῦ καὶ οἱ πρεσβύτεροι ἐκάθηντο μετ᾽ αὐτοῦ καὶ ἀπέστειλεν ἄνδρα πρὸ προσώπου αὐτοῦ πρὶν ἐλθεῗν τὸν ἄγγελον πρὸς αὐτὸν καὶ αὐτὸς εἶπεν πρὸς τοὺς πρεσβυτέρους εἰ οἴδατε ὅτι ἀπέστειλεν ὁ υἱὸς τοῦ φονευτοῦ οὗτος ἀφελεῗν τὴν κεφαλήν μου ἴδετε ὡς ἂν ἔλθῃ ὁ ἄγγελος ἀποκλείσατε τὴν θύραν καὶ παραθλίψατε αὐτὸν ἐν τῇ θύρᾳ οὐχὶ φωνὴ τῶν ποδῶν τοῦ κυρίου αὐτοῦ κατόπισθεν αὐτοῦ καὶ ῾Ελισαιὲ ἐκάθητο ἐν τῷ οἴκῳ αὐτοῦ, καὶ οἱ πρεσβύτεροι ἐκάθηντο μετ᾿ αὐτοῦ. καὶ ἀπέστειλεν ἄνδρα πρὸ προσώπου αὐτοῦ πρὶν ἐλθεῖν τὸν ἄγγελον πρὸς αὐτὸν καὶ αὐτὸς εἶπε πρὸς τοὺς πρεσβυτέρους· εἰ οἴδατε ὅτι ἀπέστειλεν ὁ υἱὸς τοῦ φονευτοῦ οὗτος ἀφελεῖν τὴν κεφαλήν μου; ἴδετε ὡς ἂν ἔλθῃ ὁ ἄγγελος, ἀποκλείσατε τὴν θύραν· καὶ παραθλίψατε αὐτὸν ἐν τῇ θύρᾳ· οὐχὶ φωνὴ τῶν ποδῶν τοῦ κυρίου αὐτοῦ κατόπισθεν αὐτοῦ

4 Reigns 6:32 (NETS)

4 Kings 6:32 (English Elpenor)
And Elisaie was sitting in his house, and the elders were sitting with him.  And he sent a man before his presence.  Before the messenger came to him, he also said to the elders, “Are you aware that this son of the murderer sent someone to take off my head?  Look, when the messenger comes, shut the door, and detain him at the door.  Is not the sound of his master’s feet behind him?” And Elisaie was sitting in his house, and the elders were sitting with him; and [the king] sent a man before him: before the messenger came to him, he also said to the elders, Do ye see that this son of a murderer has sent to take away my head? See, as soon as the messenger shall have come, shut the door, and forcibly detain him at the door: [is] not the sound of his master’s feet behind him?

Esther 8:3 (Tanakh)

 Esther 8:3 (KJV)

Esther 8:3 (NET)
And Esther spake yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews. And Esther spake yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews. Then Esther again spoke with the king, falling at his feet.  She wept and begged him for mercy that he might nullify the evil of Haman the Agagite and the plot that he had intended against the Jews.

Esther 8:3 (Septuagint BLB)

Esther 8:3 (Septuagint Elpenor)
καὶ προσθεῗσα ἐλάλησεν πρὸς τὸν βασιλέα καὶ προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ καὶ ἠξίου ἀφελεῗν τὴν Αμαν κακίαν καὶ ὅσα ἐποίησεν τοῗς Ιουδαίοις καὶ προσθεῖσα ἐλάλησε πρὸς τὸν βασιλέα καὶ προσέπεσε πρὸς τοὺς πόδας αὐτοῦ καὶ ἠξίου ἀφελεῖν τὴν ᾿Αμὰν κακίαν καὶ ὅσα ἐποίησε τοῖς ᾿Ιουδαίοις

Esther 8:3 (NETS)

Esther 8:3 (English Elpenor)
Then she spoke again to the king, and she fell before his feet and pleaded that he revoke the evil of Haman and what he had done to the Judeans. And she spoke yet again to the king, and fell at his feet, and besought [him] to do away the mischief of Aman, and all that he had done against the Jews.

Ecclesiastes 3:14 (Tanakh)

 Ecclesiastes 3:14 (KJV)

Ecclesiastes 3:14 (NET)
I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. I also know that whatever God does will endure forever; nothing can be added to it, and nothing taken away from it.  God has made it this way, so that men will fear him.

Ecclesiastes 3:14 (Septuagint BLB)

Ecclesiastes 3:14 (Septuagint Elpenor)
ἔγνων ὅτι πάντα ὅσα ἐποίησεν ὁ θεός αὐτὰ ἔσται εἰς τὸν αἰῶνα ἐπ᾽ αὐτῷ οὐκ ἔστιν προσθεῗναι καὶ ἀπ᾽ αὐτοῦ οὐκ ἔστιν ἀφελεῗν καὶ ὁ θεὸς ἐποίησεν ἵνα φοβηθῶσιν ἀπὸ προσώπου αὐτοῦ ἔγνων ὅτι πάντα, ὅσα ἐποίησεν ὁ Θεός, αὐτὰ ἔσται εἰς τὸν αἰῶνα· ἐπ᾿ αὐτῷ οὐκ ἔστι προσθεῖναι, καὶ ἀπ᾿ αὐτοῦ οὐκ ἔστιν ἀφελεῖν, καὶ ὁ Θεὸς ἐποίησεν, ἵνα φοβηθῶσιν ἀπὸ προσώπου αὐτοῦ

Ecclesiastes 3:14 (NETS)

Ecclesiastes 3:14 (English Elpenor)
I know that everything that God has done—it will be forever; to it there is nothing to add, and from it there is nothing to take away; God has done this so that all should stand in awe before him. I know that whatsoever things God has done, they shall be for ever: it is impossible to add to it, and it is impossible to take away from it: and God has done [it], that [men] may fear before him.

John 3:36 (NET)

John 3:36 (KJV)
The one who believes in the Son has eternal life.  The one who rejects the Son will not see life, but God’s wrath remains on him. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ πιστεύων εἰς τὸν υἱὸν ἔχει ζωὴν αἰώνιον· ὁ δὲ ἀπειθῶν τῷ υἱῷ οὐκ ὄψεται ζωήν, ἀλλ᾿ ἡ ὀργὴ τοῦ θεοῦ μένει ἐπ᾿ αὐτόν ο πιστευων εις τον υιον εχει ζωην αιωνιον ο δε απειθων τω υιω ουκ οψεται ζωην αλλ η οργη του θεου μενει επ αυτον ο πιστευων εις τον υιον εχει ζωην αιωνιον ο δε απειθων τω υιω ουκ οψεται την ζωην αλλ η οργη του θεου μενει επ αυτον

Romans 11:30, 31 (NET)

Romans 11:30, 31 (KJV)
Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὥσπερ γὰρ ὑμεῖς ποτε ἠπειθήσατε τῷ θεῷ, νῦν δὲ ἠλεήθητε τῇ τούτων ἀπειθείᾳ ωσπερ γαρ και υμεις ποτε ηπειθησατε τω θεω νυν δε ηλεηθητε τη τουτων απειθεια ωσπερ γαρ και υμεις ποτε ηπειθησατε τω θεω νυν δε ηλεηθητε τη τουτων απειθεια
so they too have now been disobedient in order that, by the mercy shown to you, they too may now receive mercy. Even so have these also now not believed, that through your mercy they also may obtain mercy.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὕτως καὶ οὗτοι νῦν ἠπείθησαν τῷ ὑμετέρῳ ἐλέει, ἵνα καὶ αὐτοὶ [νῦν] ἐλεηθῶσιν ουτως και ουτοι νυν ηπειθησαν τω υμετερω ελεει ινα και αυτοι ελεηθωσιν ουτως και ουτοι νυν ηπειθησαν τω υμετερω ελεει ινα και αυτοι ελεηθωσιν

[1] Isaiah 53:10-12, Part 3; Isaiah 53:10-12, Part 4; Isaiah 53:10-12, Part 5; Isaiah 53:10-12, Part 6

[2] Acts 14:2 (NET) Table

[3] Hebrews 3:18 (NET)

[4] The Byzantine Majority Text had the article την preceding life.  The NET parallel Greek text, NA28 and Stephanus Textus Receptus did not.

[5] John 3:36 (KJV)

[6] 1 Peter 2:8b (NET)

[7] 1 Peter 4:17 (NET)

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

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

Isaiah 53:10-12, Part 6

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

Masoretic Text

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

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

I’ve been considering other negative examples[1] in Isaiah of forms of יָד (yāḏ) in the Masoretic text which were not translated literally with forms of χείρ in the Septuagint.  The first example here may be part of a Hebrew idiom that was decoded in Greek and English.

Masoretic Text

 Septuagint
Isaiah 56:5 (Tanakh) Isaiah 56:5 (NET) Isaiah 56:5 (NETS)

Isaiah 56:5 (Elpenor English)
Even unto them will I give in mine house and within my walls a place (יָ֣ד) and a name (וָשֵׁ֔ם) better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. I will set up within my temple and my walls a monument (yad, יד) [Note 9: “a hand and a name (šēm, ושם).”] that will be better than sons and daughters.  I will set up a permanent monument for them that will remain. I will give them, in my house and within my wall, an esteemed (ὀνομαστὸν) place (τόπον), better than sons and daughters; I will give them an everlasting name, and it shall not fail. I will give to them in my house and within my walls an honourable (ὀνομαστὸν) place (τόπον), better than sons and daughters: I will give them an everlasting name, and it shall not fail.

The translators of the NET understood יָ֣ד (yāḏ) וָשֵׁ֔ם (šēm), literally “a hand and a name,” as a monument.  The rabbis who translated the Septuagint also seem to have understand this phrase idiomatically, but they rendered it τόπον ὀνομαστὸν, an esteemed place (NETS), an honourable place (Elpenor).  The translators of the Tanakh didn’t recognize this phrase as an idiom but did translate יָ֣ד (yāḏ) a place.  The word יָ֣ד is found in the Isaiah scroll of the Dead Sea scrolls online.

I’ll follow this up with a nearby positive example even though I’m reasonably convinced that יָ֣ד (yāḏ) was in the Hebrew text the rabbis translated.

Masoretic Text

 Septuagint
Isaiah 56:2 (Tanakh) Isaiah 56:2 (NET) Isaiah 56:2 (NETS)

Isaiah 56:2 (Elpenor English)
Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand (יָד֖וֹ) from doing any evil. The people who do this will be blessed, the people who commit themselves to obedience, who observe the Sabbath and do not defile it, who refrain (yad, ידו) [Note 5: “who keeps his hand”] from doing anything that is wrong. Happy is the man who does these things, the person who holds them fast, who keeps the sabbaths so as not to profane them, and watches his hands (τὰς χεῗρας αὐτοῦ) so as not to do wrong. Blessed is the man that does these things, and the man that holds by them, and keeps the sabbaths from profaning them, and keeps his hands (τὰς χεῖρας αὐτοῦ) from doing unrighteousness.

The next negative example casts all of this in a slightly different light.

Masoretic Text

 Septuagint
Isaiah 57:8 (Tanakh) Isaiah 57:8 (NET) Isaiah 57:8 (NETS)

Isaiah 57:8 (Elpenor English)
Behind the doors also and the posts hast thou set up thy remembrance: for thou hast discovered thyself to another than me, and art gone up; thou hast enlarged thy bed, and made thee a covenant with them; thou lovedst their bed (מִשְׁכָּבָ֖ם) where thou sawest (חָזִֽית) it (יָ֥ד). Behind the door and doorpost you put your symbols.  Indeed, you depart from me and go up and invite them into bed with you.  You purchase favors from them; you love their bed (miškāḇ,  משכבם), and gaze (ḥāzâ, חזית) longingly on their naked bodies (yad, יד) [Note 24: “[at] a hand you gaze.”]. Behind the posts of your door you have set up your memorials.  You supposed that if you should desert me, you would obtain something greater.  You have loved those who lay with you (τοὺς κοιμωμένους μετὰ σοῦ) and behind the posts of thy door thou didst place thy memorials.  Didst thou think that if thou shouldest depart from me, thou wouldest gain? thou hast loved those that lay with thee (τοὺς κοιμωμένους μετὰ σοῦ);

A note (24) in the NET reads:

The term יָד (yad, “hand”) probably has the sense of “power, manhood” here, where it is used, as in Ugaritic [https://en.wikipedia.org/wiki/Ugaritic_texts#Notable_texts], as a euphemism for the genitals. See HALOT 387 s.v. I יָד.

Given that the previous negative example was addressed to eunuchs, my first thought was to wonder what exactly the Lord offered them.  Eventually, this meaning suggested that the double entendre was intentional and could explain the use of יָ֣ד (yāḏ) rather than some form of מָקוֹם (māqôm):

Masoretic Text

 Septuagint
Isaiah 66:1 (Tanakh) Isaiah 66:1 (NET) Isaiah 66:1 (NETS)

Isaiah 66:1 (Elpenor English)
Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place (מָק֖וֹם) of my rest? This is what the Lord says: “The heavens are my throne and the earth is my footstool.  Where then is the house you will build for me?  Where is the place (māqôm, מקום) where I will rest? Thus says the Lord: Heaven is my throne, and the earth is the footstool of my feet; what kind of house will you build for me, or of what kind will be the place (τόπος) of my rest. Thus saith the Lord, Heaven is my throne, and the earth is my footstool: what kind of a house will ye build me? and of what kind [is to be] the place (τόπος) of my rest?

The closest Morfix came to this particular meaning was “projection, bump”:

יָד

arm; hand; forelimb; pointer (Torah reading); hand (card games); (football) hand foul; (talmudic) backrest; (biblical) projection, bump; (biblical) designated area; ביד – (biblical) by means of, through, via

יָד

memorial, shrine

Morfix does recognize both “designated area” and “memorial, shrine” as meanings of forms of יָד (yāḏ).  But to believe that יָ֥ד was original to the Hebrew the rabbis translated into Greek in Isaiah 57:8, one must accept that they treated מִשְׁכָּבָ֖ם (miškāḇ) יָ֥ד (yāḏ) חָזִֽית (ḥāzâ) like an idiom or euphemism: τοὺς κοιμωμένους μετὰ σοῦ, those who lay with you (NETS), those that lay with thee (Elpenor).

This is not an impossible leap.  After all, the translators of the Tanakh and KJV chose it for יָ֥ד (yāḏ).  Even the translators of the NET demurred from penises to their naked bodies.  The translators of the Tanakh on chabad.org stuck with place: you chose a place.  Rashi’s commentary reads: “you loved their couch: when you chose for yourself יָד, a place, to demonstrate to them your love.”  The word יָ֥ד (yāḏ) does occur in the Isaiah scroll of the Dead Sea scrolls.

The next negative example has me so deep in metaphors and euphemisms I’m about to lose my way.

Masoretic Text

 Septuagint
Isaiah 57:10 (Tanakh) Isaiah 57:10 (NET) Isaiah 57:10 (NETS)

Isaiah 57:10 (Elpenor English)
Thou art wearied in the greatness of thy way; yet saidst thou not, There is no hope: thou hast found the life (חַיַּ֚ת) of thine hand (יָדֵךְ֙); therefore thou wast not grieved. Because of the long distance you must travel, you get tired, but you do not say, ‘I give up.’  You get renewed (ḥay, חית) energy (yad, ידך) [Note 31: “the life of your hand you find”], so you don’t collapse. You grew weary with your long journeys, but you did not say, “I will cease to regain strength (ἐνισχύουσα).”  Because you have accomplished these things, therefore you did not entreat me. Thou hast wearied thyself with thy many ways; yet thou saidst not, I will cease to strengthen myself (ἐνισχύουσα): for thou has done these things; therefore thou has not supplicated me.

The translation on chabad.org sounds almost laudable: With the length of your way you became wearied; you did not say, “Despair.”  The power of your hand you found; therefore, you were not stricken ill.  Rashi’s commentary is practically necessary here to stay on point:

With the length of your way you became wearied: You engaged in your necessities, in the filling of your lust, to increase your wealth.

you did not say, “Despair.”: I will despair of these and I will no longer care to engage in them, but I will pay my attention to Torah and precepts.

The power of your hand you found: Heb. חַיַּת, the necessity of your hand you have found; you have succeeded in your deeds.

therefore, you were not stricken ill: Your heart was not stricken ill to worry about My service, to engage in the Torah. חַיַּת is an Arabic word, meaning necessity.

I want to take a moment to sort out the sexual metaphor here, which refers to Israel’s political/military alliances with pagan nations that, I think, entangled the people of Israel in the sexualized worship practices of those nations.  The political/military alliances affected a few elites; the sexualized worship practices ensnared many more.

I tend to hear the Tanakh (and KJV) from the standpoint of one desperately caught-up in sexual practices that God has forbidden with no apparent way, maybe no real desire, to extricate oneself from them: thou hast found the life of thine hand.  But if that is original to the Hebrew the rabbis translated in the Septuagint, they treated חַיַּ֚ת (ḥay) יָדֵךְ֙ (yāḏ) as an idiom, and then explained that idiom—ἐνισχύουσα (a form of ἐνισχύω), to regain strength (NETS), to strengthen myself (Elpenor)—to the detriment of the meaning of the text.  The NET translators did essentially the same thing: You get renewed energy.  The word יָדֵךְ֙ is found in the Isaiah scroll of the Dead Sea scrolls.

A nearby positive example follows:

Masoretic Text

 Septuagint
Isaiah 59:1 (Tanakh) Table Isaiah 59:1 (NET) Isaiah 59:1 (NETS)

Isaiah 59:1 (Elpenor English)
Behold, the LORD’s hand (יַד) is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: Look, the Lord’s hand (yad, יד) is not too weak to deliver you; his ear is not too deaf to hear you. Is not the Lord’s hand (ἡ χεὶρ κυρίου) strong to save?  Or has he made his ear heavy so as not to listen? Has the hand (ἡ χεὶρ) of the Lord (Κυρίου) no power to save? or has he made his ear heavy, so that he should not hear?

The next negative example conforms to one of the definitions on Morfix: “ביד – (biblical) by means of, through, via,”

Masoretic Text

 Septuagint
Isaiah 64:7 (Tanakh) Isaiah 64:7 (NET) Isaiah 64:7 (NETS)

Isaiah 64:7 (Elpenor English)
And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because (בְּיַד) of our iniquities. No one invokes your name, or makes an effort to take hold of you.  For you have rejected us and handed us over to our own sins [Note 16: “and you caused us to melt in the hand (yad, ביד) of our sin”]. And there is no one who calls on your name or remembers to take hold of you, because you have turned your face away from us and have delivered us over because of (διὰ) our sins. And there is none that calls upon thy name, or that remembers to take hold on thee: for thou hast turned thy face away from us, and hast delivered us up because of (διὰ) our sins.

But here I can’t convince myself that I see בְּיַד in the Isaiah scroll of the Dead Sea scrolls.  A positive example follows just to keep the pattern going:

Masoretic Text

 Septuagint
Isaiah 64:8 (Tanakh) Isaiah 64:8 (NET) Isaiah 64:8 (NETS)

Isaiah 64:8 (Elpenor English)
But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand (יָֽדְךָ֖). Yet, Lord, you are our father.  We are the clay, and you are our potter; we are all the product of your labor (yad, ידך) [Note 18: “of your hand”]. And now, O Lord, you are our Father, and we are clay; we are all the work of your hands (τῶν χειρῶν σου). And now, O Lord, thou art our Father, and we are clay, all [of us] the work of thine hands (τῶν χειρῶν σου).

The final negative example follows:

Masoretic Text

 Septuagint
Isaiah 65:22 (Tanakh) Isaiah 65:22 (NET) Isaiah 65:22 (NETS)

Isaiah 65:22 (Elpenor English)
They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands (יְדֵיהֶ֖ם). No longer will they build a house only to have another live in it, or plant a vineyard only to have another eat its fruit, for my people will live as long as trees, and my chosen ones will enjoy to the fullest what they have produced (yad, ידיהם) [Note 53: “the work of their hands”]. and they shall not build, and others inhabit; they shall not plant, and others eat, for according to the days of the tree of life shall the days of my people be; they shall make old the works of their labor (πόνων). They shall by no means build, and others inhabit; and they shall by no means plant, and others eat: for as the days of the tree of life shall be the days of my people, they shall long enjoy the fruits of their labours (πόνων).

The Greek word πόνων (a form of πόνος), translated of their labor (NETS) and of their labours (Elpenor) bears the trace of יְדֵיהֶ֖ם (yāḏ), as does what they have produced (NET).  But here again I’m not sure I see יְדֵיהֶ֖ם in the Isaiah scroll of the Dead Sea scrolls online.  It could be my eyes.  And I am relying very heavily on the accuracy of the verse highlights that pop up.

A final positive example follows, if for no other reason than to keep my own mind focused on what I have meant by the terms positive and negative examples.

Masoretic Text

 Septuagint
Isaiah 66:2 (Tanakh) Isaiah 66:2 (NET) Isaiah 66:2 (NETS)

Isaiah 66:2 (Elpenor English)
For all those things hath mine hand (יָדִ֣י) made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. My hand (yad, ידי) made them; that is how they came to be,” says the Lord.  “I show special favor to the humble and contrite, who respect what I have to say. For all these things my hand (ἡ χείρ μου) has made, and all these things are mine, says the Lord.  And to whom will I look but to the one who is humble and quiet and trembles at my words? For[2] all these things are mine, saith the Lord: and to whom will I have respect, but to the humble and meek, and the [man] that trembles [at] my words?

I’ll finish this particular consideration with some final thoughts in another essay.

Tables comparing Isaiah 56:5; 56:2; 57:8; 66:1; 57:10; 64:7; 64:8; 65:22 and 66:2 in the Tanakh, KJV and NET, and tables comparing Isaiah 56:5; 56:2; 57:8; 66:1; 57:10; 64:7; 64:8; 65:22 and 66:2 in the Septuagint (BLB and Elpenor) follow.

Isaiah 56:5 (Tanakh)

 Isaiah 56:5 (KJV)

Isaiah 56:5 (NET)
Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. I will set up within my temple and my walls a monument that will be better than sons and daughters.  I will set up a permanent monument for them that will remain.

Isaiah 56:5 (Septuagint BLB)

Isaiah 56:5 (Septuagint Elpenor)
δώσω αὐτοῗς ἐν τῷ οἴκῳ μου καὶ ἐν τῷ τείχει μου τόπον ὀνομαστὸν κρείττω υἱῶν καὶ θυγατέρων ὄνομα αἰώνιον δώσω αὐτοῗς καὶ οὐκ ἐκλείψει δώσω αὐτοῖς ἐν τῷ οἴκῳ μου καὶ ἐν τῷ τείχει μου τόπον ὀνομαστὸν κρείττω υἱῶν καὶ θυγατέρων, ὄνομα αἰώνιον δώσω αὐτοῖς καὶ οὐκ ἐκλείψει.

Isaiah 56:5 (NETS)

Isaiah 56:5 (English Elpenor)
I will give them, in my house and within my wall, an esteemed place, better than sons and daughters; I will give them an everlasting name, and it shall not fail. I will give to them in my house and within my walls an honourable place, better than sons and daughters: I will give them an everlasting name, and it shall not fail.

Isaiah 56:2 (Tanakh)

 Isaiah 56:2 (KJV)

Isaiah 56:2 (NET)
Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil. Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil. The people who do this will be blessed, the people who commit themselves to obedience, who observe the Sabbath and do not defile it, who refrain from doing anything that is wrong.

Isaiah 56:2 (Septuagint BLB)

Isaiah 56:2 (Septuagint Elpenor)
μακάριος ἀνὴρ ὁ ποιῶν ταῦτα καὶ ἄνθρωπος ὁ ἀντεχόμενος αὐτῶν καὶ φυλάσσων τὰ σάββατα μὴ βεβηλοῦν καὶ διατηρῶν τὰς χεῗρας αὐτοῦ μὴ ποιεῗν ἀδίκημα μακάριος ἀνὴρ ὁ ποιῶν ταῦτα καὶ ἄνθρωπος ὁ ἀντεχόμενος αὐτῶν καὶ φυλάσσων τὰ σάββατα μὴ βεβηλοῦν καὶ διατηρῶν τὰς χεῖρας αὐτοῦ μὴ ποιεῖν ἄδικα

Isaiah 56:2 (NETS)

Isaiah 56:2 (English Elpenor)
Happy is the man who does these things, the person who holds them fast, who keeps the sabbaths so as not to profane them, and watches his hands so as not to do wrong. Blessed is the man that does these things, and the man that holds by them, and keeps the sabbaths from profaning them, and keeps his hands from doing unrighteousness.

Isaiah 57:8 (Tanakh)

 Isaiah 57:8 (KJV)

Isaiah 57:8 (NET)
Behind the doors also and the posts hast thou set up thy remembrance: for thou hast discovered thyself to another than me, and art gone up; thou hast enlarged thy bed, and made thee a covenant with them; thou lovedst their bed where thou sawest it. Behind the doors also and the posts hast thou set up thy remembrance: for thou hast discovered thyself to another than me, and art gone up; thou hast enlarged thy bed, and made thee a covenant with them; thou lovedst their bed where thou sawest it. Behind the door and doorpost you put your symbols.  Indeed, you depart from me and go up and invite them into bed with you.  You purchase favors from them; you love their bed, and gaze longingly on their naked bodies.

Isaiah 57:8 (Septuagint BLB)

Isaiah 57:8 (Septuagint Elpenor)
καὶ ὀπίσω τῶν σταθμῶν τῆς θύρας σου ἔθηκας μνημόσυνά σου ᾤου ὅτι ἐὰν ἀπ᾽ ἐμοῦ ἀποστῇς πλεῗόν τι ἕξεις ἠγάπησας τοὺς κοιμωμένους μετὰ σοῦ καὶ ὀπίσω τῶν σταθμῶν τῆς θύρας σου ἔθηκας μνημόσυνά σου· ᾤου ὅτι ἐὰν ἀπ᾿ ἐμοῦ ἀποστῇς, πλεῖόν τι ἕξεις· ἠγάπησας τοὺς κοιμωμένους μετὰ σοῦ

Isaiah 57:8 (NETS)

Isaiah 57:8 (English Elpenor)
Behind the posts of your door you have set up your memorials.  You supposed that if you should desert me, you would obtain something greater.  You have loved those who lay with you and behind the posts of thy door thou didst place thy memorials.  Didst thou think that if thou shouldest depart from me, thou wouldest gain? thou hast loved those that lay with thee;

Isaiah 66:1 (Tanakh)

 Isaiah 66:1 (KJV)

Isaiah 66:1 (NET)
Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? This is what the Lord says: “The heavens are my throne and the earth is my footstool.  Where then is the house you will build for me?  Where is the place where I will rest?

Isaiah 66:1 (Septuagint BLB)

Isaiah 66:1 (Septuagint Elpenor)
οὕτως λέγει κύριος ὁ οὐρανός μοι θρόνος ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου ποῗον οἶκον οἰκοδομήσετέ μοι ἢ ποῗος τόπος τῆς καταπαύσεώς μου ΟΥΤΩΣ λέγει Κύριος· ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου· ποῖον οἶκον οἰκοδομήσετέ μοι; καὶ ποῖος τόπος τῆς καταπαύσεώς μου

Isaiah 66:1 (NETS)

Isaiah 66:1 (English Elpenor)
Thus says the Lord: Heaven is my throne, and the earth is the footstool of my feet; what kind of house will you build for me, or of what kind will be the place of my rest. Thus saith the Lord, Heaven is my throne, and the earth is my footstool: what kind of a house will ye build me? and of what kind [is to be] the place of my rest?

Isaiah 57:10 (Tanakh)

 Isaiah 57:10 (KJV)

Isaiah 57:10 (NET)
Thou art wearied in the greatness of thy way; yet saidst thou not, There is no hope: thou hast found the life of thine hand; therefore thou wast not grieved. Thou art wearied in the greatness of thy way; yet saidst thou not, There is no hope: thou hast found the life of thine hand; therefore thou wast not grieved. Because of the long distance you must travel, you get tired, but you do not say, ‘I give up.’  You get renewed energy, so you don’t collapse.

Isaiah 57:10 (Septuagint BLB)

Isaiah 57:10 (Septuagint Elpenor)
ταῗς πολυοδίαις σου ἐκοπίασας καὶ οὐκ εἶπας παύσομαι ἐνισχύουσα ὅτι ἔπραξας ταῦτα διὰ τοῦτο οὐ κατεδεήθης μου ταῖς πολιοδίαις σου ἐκοπίασας καὶ οὐκ εἶπας· παύσομαι ἐνισχύουσα, ὅτι ἔπραξας ταῦτα, διὰ τοῦτο οὐ κατεδεήθης μου σύ[3]

Isaiah 57:10 (NETS)

Isaiah 57:10 (English Elpenor)
You grew weary with your long journeys, but you did not say, “I will cease to regain strength.”  Because you have accomplished these things, therefore you did not entreat me. Thou hast wearied thyself with thy many ways; yet thou saidst not, I will cease to strengthen myself: for thou has done these things; therefore thou has not supplicated me.

Isaiah 64:7 (Tanakh)

 Isaiah 64:7 (KJV)

Isaiah 64:7 (NET)
And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities. And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities. No one invokes your name, or makes an effort to take hold of you.  For you have rejected us and handed us over to our own sins.

Isaiah 64:7 (Septuagint BLB)

Isaiah 64:7 (Septuagint Elpenor)
καὶ οὐκ ἔστιν ὁ ἐπικαλούμενος τὸ ὄνομά σου καὶ ὁ μνησθεὶς ἀντιλαβέσθαι σου ὅτι ἀπέστρεψας τὸ πρόσωπόν σου ἀφ᾽ ἡμῶν καὶ παρέδωκας ἡμᾶς διὰ τὰς ἁμαρτίας ἡμῶν καὶ οὐκ ἔστιν ὁ ἐπικαλούμενος τὸ ὄνομά σου καὶ ὁ μνησθεὶς ἀντιλαβέσθαι σου· ὅτι ἀπέστρεψας τὸ πρόσωπόν σου ἀφ᾿ ἡμῶν καὶ παρέδωκας ἡμᾶς διὰ τὰς ἁμαρτίας ἡμῶν

Isaiah 64:7 (NETS)

Isaiah 64:7 (English Elpenor)
And there is no one who calls on your name or remembers to take hold of you, because you have turned your face away from us and have delivered us over because of our sins. And there is none that calls upon thy name, or that remembers to take hold on thee: for thou hast turned thy face away from us, and hast delivered us up because of our sins.

Isaiah 64:8 (Tanakh)

 Isaiah 64:8 (KJV)

Isaiah 64:8 (NET)
But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Yet, Lord, you are our father.  We are the clay, and you are our potter; we are all the product of your labor.
Isaiah 64:8 (Septuagint BLB)

Isaiah 64:8 (Septuagint Elpenor)
καὶ νῦν κύριε πατὴρ ἡμῶν σύ ἡμεῗς δὲ πηλὸς ἔργον τῶν χειρῶν σου πάντες καὶ νῦν, Κύριε, πατὴρ ἡμῶν σύ, ἡμεῖς δὲ πηλός, ἔργα τῶν χειρῶν σου πάντες

Isaiah 64:8 (NETS)

Isaiah 64:8 (English Elpenor)
And now, O Lord, you are our Father, and we are clay; we are all the work of your hands. And now, O Lord, thou art our Father, and we are clay, all [of us] the work of thine hands.

Isaiah 65:22 (Tanakh)

 Isaiah 65:22 (KJV)

Isaiah 65:22 (NET)
They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands. They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands. No longer will they build a house only to have another live in it, or plant a vineyard only to have another eat its fruit, for my people will live as long as trees, and my chosen ones will enjoy to the fullest what they have produced.

Isaiah 65:22 (Septuagint BLB)

Isaiah 65:22 (Septuagint Elpenor)
καὶ οὐ μὴ οἰκοδομήσουσιν καὶ ἄλλοι ἐνοικήσουσιν καὶ οὐ μὴ φυτεύσουσιν καὶ ἄλλοι φάγονται κατὰ γὰρ τὰς ἡμέρας τοῦ ξύλου τῆς ζωῆς ἔσονται αἱ ἡμέραι τοῦ λαοῦ μου τὰ ἔργα τῶν πόνων αὐτῶν παλαιώσουσιν καὶ οὐ μὴ οἰκοδομήσουσι καὶ ἄλλοι ἐνοικήσουσι, καὶ οὐ μὴ φυτεύσουσι καὶ ἄλλοι φάγονται· κατὰ γὰρ τὰς ἡμέρας τοῦ ξύλου τῆς ζωῆς ἔσονται αἱ ἡμέραι τοῦ λαοῦ μου· τὰ γὰρ ἔργα τῶν πόνων αὐτῶν παλαιώσουσιν

Isaiah 65:22 (NETS)

Isaiah 65:22 (English Elpenor)
and they shall not build, and others inhabit; they shall not plant, and others eat, for according to the days of the tree of life shall the days of my people be; they shall make old the works of their labor. They shall by no means build, and others inhabit; and they shall by no means plant, and others eat: for as the days of the tree of life shall be the days of my people, they shall long enjoy the fruits of their labours.

Isaiah 66:2 (Tanakh)

 Isaiah 66:2 (KJV)

Isaiah 66:2 (NET)
For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. My hand made them; that is how they came to be,” says the Lord.  “I show special favor to the humble and contrite, who respect what I have to say.

Isaiah 66:2 (Septuagint BLB)

Isaiah 66:2 (Septuagint Elpenor)
πάντα γὰρ ταῦτα ἐποίησεν ἡ χείρ μου καὶ ἔστιν ἐμὰ πάντα ταῦτα λέγει κύριος καὶ ἐπὶ τίνα ἐπιβλέψω ἀλλ᾽ ἢ ἐπὶ τὸν ταπεινὸν καὶ ἡσύχιον καὶ τρέμοντα τοὺς λόγους μου πάντα γὰρ ταῦτα ἐποίησεν ἡ χείρ μου, καὶ ἔστιν ἐμὰ πάντα ταῦτα, λέγει Κύριος· καὶ ἐπὶ τίνα ἐπιβλέψω, ἀλλ᾿ ἢ ἐπὶ τὸν ταπεινὸν καὶ ἡσύχιον καὶ τρέμοντα τοὺς λόγους μου

Isaiah 66:2 (NETS)

Isaiah 66:2 (English Elpenor)
For all these things my hand has made, and all these things are mine, says the Lord.  And to whom will I look but to the one who is humble and quiet and trembles at my words? For all these things are mine, saith the Lord: and to whom will I have respect, but to the humble and meek, and the [man] that trembles [at] my words?

[1] Isaiah 53:10-12, Part 3; Isaiah 53:10-12, Part 4; Isaiah 53:10-12, Part 5

[2] The first clause πάντα γὰρ ταῦτα ἐποίησεν ἡ χείρ μου was clearly in the Greek of the Elpenor Septuagint, but it was not translated into English.

[3] Verse 11 in the BLB Septuagint begins with σύ τίνα where it begins with τίνα in the Elpenor Septuagint.

Psalm 22, Part 8

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

Masoretic Text

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

Psalm 21:15c (Elpenor English)
my heart is like wax; it is melted in the midst of my bowels. My heart is like wax; it melts away inside me. my heart became like wax melting within my belly; my heart in the midst of my belly is become like melting wax.

Since the Masoretic text and Septuagint agree here, I want to spend some time considering what might have been on Jesus’ heart (Hebrew: לִ֖בִּי; Greek: ἡ καρδία μου).  Here are the first occurrences of לִבּ֔וֹ (lēḇ) in the Masoretic text.

Masoretic Text

 Septuagint
Genesis 6:5, 6 (Tanakh) Genesis 6:5, 6 (NET) Genesis 6:5, 6 (NETS)

Genesis 6:5, 6 (English Elpenor)
And HaShem saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart (לִבּ֔וֹ) was only evil continually. But the Lord saw that the wickedness of humankind had become great on the earth.  Every inclination of the thoughts of their minds (lēḇ, לבו) was only evil all the time. And when the Lord God saw that the wicked deeds of humans were multiplied on the earth and that all think attentively in their hearts (τῇ καρδίᾳ αὐτοῦ) on evil things all the days, And the Lord God, having seen that the wicked actions of men were multiplied upon the earth, and that every one in his heart (τῇ καρδίᾳ αὐτοῦ) was intently brooding over evil continually,
And it repented HaShem that He had made man on the earth, and it grieved Him at His heart (לִבּֽוֹ) [Table]. The Lord regretted that he had made humankind on the earth, and he was highly offended (lēḇ, לבו) [Note 25: “and he was grieved to his heart”]. then God considered that he had made humankind on the earth, and he thought it over (διενοήθη). then God laid it to heart[1] that he had made man upon the earth, and he pondered [it] deeply (διενοήθη).

The end result of this repentance, regret, consideration and pondering was the flood (Genesis 6:9-8:20).  But the flood didn’t change the evil thoughts of human hearts.

Masoretic Text

 Septuagint
Genesis 8:21 (Tanakh) Genesis 8:21 (NET) Genesis 8:21 (NETS)

Genesis 8:21 (English Elpenor)
And HaShem smelled the sweet savour; and HaShem said in His heart (לִבּ֗וֹ): ‘I will not again curse the ground any more for man’s sake; for the imagination of man’s heart (לֵ֧ב) is evil from his youth; neither will I again smite any more every thing living, as I have done [Table]. And the Lord smelled the soothing aroma and said to himself (lēḇ, לבו) [Note 33: “in his heart”], “I will never again curse the ground because of humankind, even though the inclination of their minds (lēḇ, לב) is evil from childhood on.  I will never again destroy everything that lives, as I have just done. And the Lord God smelled an odor of fragrance, and the Lord God, when he had given it thought (διανοηθείς), said, “I will not proceed hereafter to curse the earth because of the deeds of humans, for the mind (διάνοια) of humankind applies itself attentively to evil things from youth; so I will not proceed hereafter to smite all living flesh, as I have done. And the Lord God smelled a smell of sweetness, and the Lord God having considered (διανοηθείς), said, I will not any more curse the earth, because of the works of men, because the imagination (διάνοια) of man is intently bent upon evil things from his youth, I will not therefore any more smite all living flesh as I have done.

Jesus continued this teaching about the human heart (Matthew 15:18, 19; Mark 7:20-23 NET):

But the things that come out of the mouth come from the heart (καρδίας, a form of καρδία), and these things defile a person.  For out of the heart (καρδίας) come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander.

What comes out of a person defiles him.  For from within, out of the human heart (καρδίας), come evil ideas, sexual immorality,[2] theft,[3] murder, adultery,[4] greed, evil, deceit, debauchery, envy, slander, pride, and folly.  All these evils come from within and defile a person.

The first occurrences of לִבּ֔וֹ (lēḇ) in Genesis from the Masoretic text had me thinking this essay would be a contrast between the heart of human beings and the heart of God.  As I made or studied the tables for these verses, however, I noticed that the rabbis who translated the Septuagint veered away from a mechanical translation (if a form of לֵב [lēḇ] was actually in the Hebrew they translated) whenever God was the subject.  I took it to heart.  It was a human heart, THE human heart, that melted like wax on the cross.

Masoretic Text

 Septuagint
Psalm 68:2 (Tanakh) Psalm 68:2 (NET) Psalm 67:3 (NETS)

Psalm 67:3 (English Elpenor)
As smoke is driven away, so drive them away: as wax (דּ֖וֹנַג) melteth before the fire, so let the wicked perish at the presence of God. As smoke is driven away by the wind, so you drive them away.  As wax (dônāḡ, דונג) melts before fire, so the wicked are destroyed before God. As smoke vanishes, let them vanish; as wax (κηρὸς) melts from before fire, so may sinners perish from before God. As smoke vanishes, let them vanish: as wax (κηρὸς) melts before the fire, so let the sinners perish from before God.

David’s prayer got a very literal answer in the movie Raiders of the Lost Ark when NAZIs, the contemporary archetype of evil, and their French collaborator literally melted like wax before the ark of the covenant.  But NAZIs and their collaborators are not the only ones with evil human hearts, the source of evil ideas, sexual immorality, theft, murder, adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly.

Do not be amazed that I said to you, Jesus said, ‘You must all be born from above.’[5]  Paul wrote of Jesus: For he hath made him…sin for us, who knew no sin…[6]  I don’t believe the phrase τὸν μὴ γνόντα ἁμαρτίαν (who knew no sin) means that Jesus lacked an evil human heart.  Quite the contrary, the Word became flesh,[7] John testified of Jesus.  Jesus stated explicitly how He knew (γνόντα, a form of γινώσκω) no sin: the Father that dwelleth in me, he doeth the works.[8]

Jesus is the pioneer and perfecter of our faith,[9] the beginning, the firstborn from the dead:[10] Before his crucifixion He was a human being with an evil human heart so led by the Holy Spirit, so filled with God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control that He knew no sin.  But the Word become flesh did not need anyone to testify about man, for he knew (ἐγίνωσκεν, another form of γινώσκω) what was in man.[11]  And God hath made him…sin for us, who knew no sin; that we might be made[12] the righteousness of God in him.[13]

The writer of Hebrews, who I think scribed what Jesus taught during the forty days between his resurrection and ascension, was fairly explicit about Jesus’ humanity (Hebrews 2:14-17; 4:15 NET):

Therefore, since the children share in flesh and blood, he likewise shared in their humanity, so that through death he could destroy the one who holds the power of death (that is, the devil), and set free those who were held in slavery all their lives by their fear of death.  For surely his concern (ἐπιλαμβάνεται, a form of ἐπιλαμβάνω) is not for angels, but he is concerned (ἐπιλαμβάνεται, a form of ἐπιλαμβάνω) for Abraham’s descendants.  Therefore he had to be made like his brothers and sisters in every respect (κατὰ πάντα), so that he could become a merciful and faithful high priest in things relating to God, to make atonement for the sins of the people.

For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted[14] in every way just as we are (καθ᾿ ὁμοιότητα), yet without sin.

Through faith in Him we, too, receive his Holy Spirit (2 Corinthians 1:21, 22 NET):

But it is God who establishes us together with you in Christ and who anointed us, who also sealed us and gave us the Spirit in our hearts (ἐν ταῖς καρδίαις ἡμῶν) as a down payment.

Paul prayed for the inner strengthening each of us needs to be a dwelling place of God (Ephesians 3:14-19 NET):

I kneel before the Father [Table], from whom every family in heaven and on earth is named.  I pray that according to the wealth of his glory he will grant you to be strengthened with power through his Spirit in the inner person [Table], that Christ will dwell in your hearts (ταῖς καρδίαις ὑμῶν) through faith, so that, because you have been rooted and grounded in love, you will be able to comprehend with all the saints what is the breadth and length and height and depth [Table], and thus to know the love of Christ that surpasses knowledge, so that you will be filled up to all the fullness of God.

I can think of no better way to end this essay than to conclude with Paul’s own benediction (Ephesians 3:20, 21 NET):

Now to him who by the power that is working within us is able to do far beyond[15] all that we ask or think, to him be the glory in the church and in Christ Jesus to all generations, forever and ever.  Amen [Table].

Tables comparing Genesis 6:5 and Psalm 68:2 in the Tanakh, KJV and NET, and comparing Genesis 6:5 and Psalm 68:2 (67:3) in the Septuagint (BLB and Elpenor), and tables comparing Mark 7:21, 22; Hebrews 4:15 and Ephesians 3:20 in the NET and KJV follow.

Genesis 6:5 (Tanakh)

 Genesis 6:5 (KJV)

Genesis 6:5 (NET)
And HaShem saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. But the Lord saw that the wickedness of humankind had become great on the earth.  Every inclination of the thoughts of their minds was only evil all the time.

Genesis 6:5 (Septuagint BLB)

Genesis 6:5 (Septuagint Elpenor)
ἰδὼν δὲ κύριος ὁ θεὸς ὅτι ἐπληθύνθησαν αἱ κακίαι τῶν ἀνθρώπων ἐπὶ τῆς γῆς καὶ πᾶς τις διανοεῗται ἐν τῇ καρδίᾳ αὐτοῦ ἐπιμελῶς ἐπὶ τὰ πονηρὰ πάσας τὰς ἡμέρας ᾿Ιδὼν δὲ Κύριος ὁ Θεός, ὅτι ἐπληθύνθησαν αἱ κακίαι τῶν ἀνθρώπων ἐπὶ τῆς γῆς καὶ πᾶς τις διανοεῖται ἐν τῇ καρδίᾳ αὐτοῦ ἐπιμελῶς ἐπὶ τὰ πονηρὰ πάσας τὰς ἡμέρας,

Genesis 6:5 (NETS)

Genesis 6:5 (English Elpenor)
And when the Lord God saw that the wicked deeds of humans were multiplied on the earth and that all think attentively in their hearts on evil things all the days, And the Lord God, having seen that the wicked actions of men were multiplied upon the earth, and that every one in his heart was intently brooding over evil continually,

Psalm 68:2 (Tanakh)

 Psalm 68:2 (KJV)

Psalm 68:2 (NET)
As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God. As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God. As smoke is driven away by the wind, so you drive them away.  As wax melts before fire, so the wicked are destroyed before God.

Psalm 68:2 (Septuagint BLB)

Psalm 67:3 (Septuagint Elpenor)
ὡς ἐκλείπει καπνός ἐκλιπέτωσαν ὡς τήκεται κηρὸς ἀπὸ προσώπου πυρός οὕτως ἀπόλοιντο οἱ ἁμαρτωλοὶ ἀπὸ προσώπου τοῦ θεοῦ ὡς ἐκλείπει καπνός, ἐκλιπέτωσαν· ὡς τήκεται κηρὸς ἀπὸ προσώπου πυρός, οὕτως ἀπολοῦνται οἱ ἁμαρτωλοὶ ἀπὸ προσώπου τοῦ Θεοῦ

Psalm 67:3 (NETS)

Psalm 67:3 (English Elpenor)
As smoke vanishes, let them vanish; as wax melts from before fire, so may sinners perish from before God. As smoke vanishes, let them vanish: as wax melts before the fire, so let the sinners perish from before God.

Mark 7:21, 22 (NET)

Mark 7:21, 22 (KJV)
For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder, For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι εσωθεν γαρ εκ της καρδιας των ανθρωπων οι διαλογισμοι οι κακοι εκπορευονται μοιχειαι πορνειαι φονοι εσωθεν γαρ εκ της καρδιας των ανθρωπων οι διαλογισμοι οι κακοι εκπορευονται μοιχειαι πορνειαι φονοι
adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly. Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη κλοπαι πλεονεξιαι πονηριαι δολος ασελγεια οφθαλμος πονηρος βλασφημια υπερηφανια αφροσυνη κλοπαι πλεονεξιαι πονηριαι δολος ασελγεια οφθαλμος πονηρος βλασφημια υπερηφανια αφροσυνη

Hebrews 4:15 (NET)

Hebrews 4:15 (KJV)
For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειρασμένον δὲ κατὰ πάντα καθ᾿ ὁμοιότητα χωρὶς ἁμαρτίας ου γαρ εχομεν αρχιερεα μη δυναμενον συμπαθησαι ταις ασθενειαις ημων πεπειραμενον δε κατα παντα καθ ομοιοτητα χωρις αμαρτιας ου γαρ εχομεν αρχιερεα μη δυναμενον συμπαθησαι ταις ασθενειαις ημων πεπειραμενον δε κατα παντα καθ ομοιοτητα χωρις αμαρτιας

Ephesians 3:20 (NET)

Ephesians 3:20 (KJV)
Now to him who by the power that is working within us is able to do far beyond all that we ask or think, Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τῷ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπερεκπερισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν κατὰ τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν τω δε δυναμενω υπερ παντα ποιησαι υπερ εκπερισσου ων αιτουμεθα η νοουμεν κατα την δυναμιν την ενεργουμενην εν ημιν τω δε δυναμενω υπερ παντα ποιησαι υπερ εκπερισσου ων αιτουμεθα η νοουμεν κατα την δυναμιν την ενεργουμενην εν ημιν

[1] The phrase laid it to heart is an English translation of the Greek word ἐνεθυμήθη (a form of ἐνθυμέομαι).

[2] The Stephanus Textus Receptus and Byzantine Majority Text had μοιχειαι (KJV: adulteries) preceding sexual immorality (KJV: fornications).  The NET parallel Greek text and NA28 did not.

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

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

[5] John 3:7 (NET)

[6] 2 Corinthians 5:21a (KJV) Table I deliberately dropped the words to be added by the translators.  They are not in the Greek and they add nothing to my understanding.

[7] John 1:14a (NET)

[8] John 14:10b (KJV) Table

[9] Hebrews 12:2b (NET) Table

[10] Colossians 1:18b (NET)

[11] John 2:25 (NET)

[12] The Sephanus Textus Receptus had γινωμεθα here, where the NET parallel Greek text, NA28 and Byzantine Majority Text had γενώμεθα (NET: would become).

[13] 2 Corinthians 5:21 (KJV) Table

[14] The NET parallel Greek text and NA28 had πεπειρασμένον here, where the Stephanus Textus Receptus and Byzantine Majority Text had πεπειραμενον (KJV: was…tempted).

[15] The NET parallel Greek text and NA28 had ὑπερεκπερισσοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had υπερ εκπερισσου (KJV: abundantly above).

Isaiah 53:10-12, Part 5

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

Masoretic Text

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

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

I have been considering negative examples,[1] as follows:

Masoretic Text

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

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

“By the hand of” Isaiah (yad, בְּיַד) in the Masoretic text is a self-conscious attribution of the literary source of the information passed through Isaiah.  Whether that self-consciousness was original and then subsequently ignored by the Greek translators, or a product of rethinking and revising the text, is more difficult to say.  I find myself arguing both ways with no clear advantage to either.  The word בְּיַד (yad) does appear to be in the Isaiah scroll found among the Dead Sea scrolls.

Rashi’s commentary is of no particular help here.  He engaged a more peripheral issue suited to medieval religious sensibilities,[2] asserting that וּפִתַּחְתָּ֚ (pāṯaḥ) meant you shall gird rather than and loose (Tanakh), remove (NET).  The rabbis’ choice ἄφελε (an imperative form of ἀφαιρέω)—“to separate, deduct, subtract; to remove, cut off, smite off; to strip off; to shift positions of; to deduct in advance and set apart (from the rest)”—entertained no such confusion in the Septuagint.

I’ll chase this negative example with a positive example, if for no other reason than to remind myself what it’s like when the Masoretic text and Septuagint agree.

Masoretic Text

 Septuagint
Isaiah 22:21 (Tanakh) Isaiah 22:21 (NET) Isaiah 22:21 (NETS)

Isaiah 22:21 (Elpenor English)
And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand (בְּיָד֑וֹ): and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. I will put your robe on him, tie your belt around him, and transfer your authority to him (yad, בידו) [Note 51: “in his hand”].  He will become a protector of the residents of Jerusalem and of the people of Judah. and will clothe him with your robe and give him your crown, and I will give your power and office into his hands (εἰς τὰς χεῗρας αὐτοῦ), and he shall be as a father to those who dwell in Ierousalem and to those who dwell in Ioudas. and I will put on him thy robe, and I will grant him thy crown with power, and I will give thy stewardship into his hands (εἰς τὰς χεῖρας αὐτοῦ): and he shall be as a father to them that dwell in Jerusalem, and to them that dwell in Juda.

The next negative example follows:

Masoretic Text

 Septuagint
Isaiah 25:10 (Tanakh) Isaiah 25:10 (NET) Isaiah 25:10 (NETS)

Isaiah 25:10 (Elpenor English)
For in this mountain shall the hand (יַד) of the LORD rest, and Moab shall be trodden down under him, even as straw is trodden down for the dunghill. For the Lord’s power (yad, יד) [Note 23: “for the hand of the Lord”] will make this mountain secure.  Moab will be trampled down where it stands, as a heap of straw is trampled down in a manure pile. because God will give (δώσει) us rest on this mountain, and Moabitis shall be trodden down as they tread a threshing floor with wagons. God will give (δώσει) rest on this mountain, and the country of Moab shall be trodden down, as they tread the floor with waggons.

Rashi understood “For the hand of the Lord shall rest:” as “The might of the Omnipresent.”  It doesn’t seem to correspond to God will give rest (Elpenor) or God will give us rest (NETS).  It causes me to question whether יַד (yad) was the Hebrew word the rabbis sought to translate or explain in the Septuagint, though יַד (yad) does occur in the Isaiah scroll of the Dead Sea scrolls.

The positive example is the very next verse.

Masoretic Text

 Septuagint
Isaiah 25:11 (Tanakh) Isaiah 25:11 (NET) Isaiah 25:11 (NETS)

Isaiah 25:11 (Elpenor English)
And he shall spread forth his hands (יָדָיו֙) in the midst of them, as he that swimmeth spreadeth forth his hands to swim: and he shall bring down their pride together with the spoils of their hands (יָדָֽיו). Moab will spread out its hands (yad, ידיו) in the middle of it, just as a swimmer spreads his hands to swim; the Lord will bring down Moab’s pride as it spreads its hands (yad, ידיו). And he will send forth his hands (τὰς χεῗρας αὐτοῦ), as he himself brought him low to destroy him, and he will bring low his pride—things on which he laid his hands (τὰς χεῗρας). And he shall spread forth his hands (τὰς χεῖρας αὐτοῦ), even as he also brings down [man] to destroy [him]: and he shall bring low his pride [in regard to the thing] on which he has laid his hands (τὰς χεῖρας).

Clearly, when hands occurred in the Hebrew text the rabbis had no particular aversion to translating them hands in the Septuagint.  The next negative example follows.

Masoretic Text

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

Isaiah 29:23 (Elpenor English)
But when he seeth his children, the work of mine hands (יָדַ֛י), in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel. For when they see their children, whom I will produce (yad, ידי) [Note 48: “the work of my hands”] among them, they will honor my name.  They will honor the Holy One of Jacob; they will respect the God of Israel. But when their children see my works (τὰ ἔργα μου), because of me they will sanctify my name; they will sanctify the Holy One of Iakob and will fear the God of Israel. But when their children shall have seen my works (τὰ ἔργα μου), they shall sanctify my name for my sake, and they sanctify the Holy One of Jacob, and shall fear the God of Israel.

Though יָדַ֛י (yad) occurs in the Isaiah scroll of the Dead Sea scrolls, it seems likely to me that the Masoretes wanted the children to be the work of mine hands (יָדַ֛י) as a rejoinder to Jesus (John 8:44 NET Table):

You people are from your father the devil, and you want to do what your father desires.  He was a murderer from the beginning, and does not uphold the truth because there is no truth in him.  Whenever he lies, he speaks according to his own nature because he is a liar and the father of lies.

This seems far more likely than the alternative idea that the rabbis found the children the work of mine hands (יָדַ֛י), dropped the word יָדַ֛י (yad) and made God’s works less specific.  It is possible perhaps that the rabbis translated יָדַ֛י (yad) δι᾽ ἐμὲ, because of me (NETS), for my sake (English Elpenor).  If that is the case, however, they didn’t understand יָדַ֛י (yad) here as of mine hands.  Rashi clearly understood “For, when he sees his children: who will be the work of My hands, i.e., righteous men.”

A nearby positive example follows.

Masoretic Text

 Septuagint
Isaiah 31:3 (Tanakh) Isaiah 31:3 (NET) Isaiah 31:3 (NETS)

Isaiah 31:3 (Elpenor English)
Now the Egyptians are men, and not God; and their horses flesh, and not spirit.  When the LORD shall stretch out his hand (יָד֗וֹ), both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. The Egyptians are mere humans, not God; their horses are made of flesh, not spirit.  The Lord will strike with his hand (yad, ידו); the one who helps will stumble and the one being helped will fall.  Together they will perish. an Egyptian, a man and not God—the flesh of horses, and there is no help.  But the Lord will turn his hand (τὴν χεῗρα αὐτοῦ) against them, and those who help will grow weary, and they will all perish together. [even] an Egyptian, a man, and not God; the flesh of horses, and there is no help [in them]: but the Lord shall bring his hand (τὴν χεῖρα αὐτοῦ) upon them, and the helpers shall fail, and all shall perish together.

The next negative example follows:

Masoretic Text

 Septuagint
Isaiah 47:14 (Tanakh) Isaiah 47:14 (NET) Isaiah 47:14 (NETS)

Isaiah 47:14 (Elpenor English)
Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power (מִיַּ֣ד) of the flame: there shall not be a coal to warm at, nor fire to sit before it. Look, they are like straw that the fire burns up; they cannot rescue themselves from the heat (yad, מיד) [Note 34: “hand”] of the flames.   There are no coals to warm them, no firelight to enjoy. See, they all will be burned like brushwood on a fire, and they will not deliver their soul from the flame (ἐκ φλογός); since you have coals of fire, sit on them— Behold, they all shall be burnt up as sticks in the fire; neither shall they at all deliver their life from the flame (ἐκ φλογός).  Because thou hast coals of fire, sit thou upon them;

The word מִיַּ֣ד is found in the Isaiah scroll of the Dead Sea scrolls.  It seems possible that the rabbis thought φλογός (a form of φλόξ) understood as a “blade (of fire)” was one Greek word to account for “hand” (מִיַּ֣ד) of the flame (לֶֽהָבָ֑ה).

The positive example follows:

Masoretic Text

 Septuagint
Isaiah 48:13 (Tanakh) Isaiah 48:13 (NET) Isaiah 48:13 (NETS)

Isaiah 48:13 (Elpenor English)
Mine hand (יָדִי֙) also hath laid the foundation of the earth, and my right hand (וִֽימִינִ֖י) hath spanned the heavens: when I call unto them, they stand up together. Yes, my hand (yad, ידי) founded the earth; my right hand (yāmîn, וימיני) spread out the sky.  I summon them; they stand together. And my hand (ἡ χείρ μου) laid the foundation of the earth, and my right hand (ἡ δεξιά μου) bolstered heaven; I will call them, and they will stand together. My hand (ἡ χείρ μου) also has founded the earth, and my right hand (ἡ δεξιά μου) has fixed the sky: I will call them, and they shall stand together.

The final negative example I’ll consider in this essay follows:

Masoretic Text

 Septuagint
Isaiah 50:11 (Tanakh) Isaiah 50:11 (NET) Isaiah 50:11 (NETS)

Isaiah 50:11 (Elpenor English)
Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled.  This shall ye have of mine hand (מִיָּדִי֙); ye shall lie down in sorrow. Look, all of you who start a fire and who equip yourselves with flaming arrows, walk in the light of the fire you started and among the flaming arrows you ignited!  This is what you will receive from me (yad, מידי): You will lie down in a place of pain. Look, all of you, kindle a fire, and make a flame stronger.  Walk by the light of your fire and by the flame you have kindled.  Because of me (δι᾽ ἐμὲ), these things came upon you; you shall lie down in sorrow. Behold, ye all kindle a fire, and feed a flame: walk in the light of your fire, and in the flame which ye have kindled.  This has happened to you for my sake (δι᾿ ἐμὲ); ye shall lie down in sorrow.

It seems possible that δι᾿ ἐμὲ was the Rabbis’ Greek translation of מִיָּדִי֙.  It just didn’t quite register as of mine hand, as Rashi understood it: “from My hand: shall this retribution come to you.”  Because of me (NETS) sounds quite close, while for my sake (English Elpenor) strays farther afield to my ear.  The word מִיָּדִי֙ does occur in the Isaiah scroll of the Dead Sea scrolls.

The final positive example for this essay follows:

Masoretic Text

 Septuagint
Isaiah 50:2 (Tanakh) Isaiah 50:2 (NET) Isaiah 50:2 (NETS)

Isaiah 50:2 (Elpenor English)
Wherefore, when I came, was there no man? when I called, was there none to answer?  Is my hand (יָדִי֙) shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst. Why does no one challenge me when I come?  Why does no one respond when I call?  Is my hand (yad, ידי) too weak to deliver you?  Do I lack the power to rescue you?  Look, with a mere shout I can dry up the sea; I can turn streams into a desert, so the fish rot away and die from lack of water. Why was it that I came and no man was there?  I called, and there was none to answer?  Is not my hand (ἡ χείρ μου) strong to deliver?  Or am I not strong to rescue?  Look, by my threat I will make the sea desolate, and the rivers I will make deserts, and their fish shall be dried up because there is no water, and they will die by thirst. Why did I come, and there was no man? [why] did I call, and there was none to hearken?  Is not my hand (ἡ χείρ μου) strong to redeem? or can I not deliver? behold, by my rebuke I will dry up the sea, and make rivers a wilderness; and their fish shall be dried up because there is no water, and shall die for thirst.

I’ll continue with more of these negative and positive examples in another essay.

Tables comparing Isaiah 20:2; 22:21; 25:10; 25:11; 29:23; 31:3; 47:14; 48:13; 50:11 and 50:2 in the Tanakh, KJV and NET, and comparing Isaiah 20:2; 22:21; 25:10; 25:11; 29:23; 31:3; 47:14; 48:13; 50:11 and 50:2 in the Septuagint (BLB and Elpenor) follow.

Isaiah 20:2 (Tanakh)

 Isaiah 20:2 (KJV)

Isaiah 20:2 (NET)
At the same time spake the LORD by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot.  And he did so, walking naked and barefoot. At the same time spake the LORD by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot.  And he did so, walking naked and barefoot. At that time the Lord announced through Isaiah son of Amoz: “Go, remove the sackcloth from your waist and take your sandals off your feet.”  He did as instructed and walked around in undergarments and barefoot.

Isaiah 20:2 (Septuagint BLB)

Isaiah 20:2 (Septuagint Elpenor)
τότε ἐλάλησεν κύριος πρὸς Ησαιαν λέγων πορεύου καὶ ἄφελε τὸν σάκκον ἀπὸ τῆς ὀσφύος σου καὶ τὰ σανδάλιά σου ὑπόλυσαι ἀπὸ τῶν ποδῶν σου καὶ ἐποίησεν οὕτως πορευόμενος γυμνὸς καὶ ἀνυπόδετος τότε ἐλάλησε Κύριος πρὸς ᾿Ησαΐαν υἱὸν ᾿Αμὼς λέγων· πορεύου καὶ ἄφελε τὸν σάκκον ἀπὸ τῆς ὀσφύος σου καὶ τὰ σανδάλιά σου ὑπόλυσαι ἀπὸ τῶν ποδῶν σου· καὶ ποίησον οὕτως πορευόμενος γυμνὸς καὶ ἀνυπόδετος

Isaiah 20:2 (NETS)

Isaiah 20:2 (English Elpenor)
then the Lord spoke to Esaias, saying, “Go, and take off the sackcloth from your loins, and untie your sandals off your feet,” and he did so, walking naked and barefoot. then the Lord spoke to Esaias the son of Amos, saying, Go and take the sackcloth off thy loins, and loose thy sandals from off thy feet, and do thus, going naked and barefoot.

Isaiah 22:21 (Tanakh)

 Isaiah 22:21 (KJV)

Isaiah 22:21 (NET)
And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. I will put your robe on him, tie your belt around him, and transfer your authority to him.  He will become a protector of the residents of Jerusalem and of the people of Judah.

Isaiah 22:21 (Septuagint BLB)

Isaiah 22:21 (Septuagint Elpenor)
καὶ ἐνδύσω αὐτὸν τὴν στολήν σου καὶ τὸν στέφανόν σου δώσω αὐτῷ καὶ τὸ κράτος καὶ τὴν οἰκονομίαν σου δώσω εἰς τὰς χεῗρας αὐτοῦ καὶ ἔσται ὡς πατὴρ τοῗς ἐνοικοῦσιν ἐν Ιερουσαλημ καὶ τοῗς ἐνοικοῦσιν ἐν Ιουδα καὶ ἐνδύσω αὐτὸν τὴν στολήν σου καὶ τὸν στέφανόν σου δώσω αὐτῷ καὶ κράτος καὶ τὴν οἰκονομίαν σου δώσω εἰς τὰς χεῖρας αὐτοῦ, καὶ ἔσται ὡς πατὴρ τοῖς ἐνοικοῦσιν ἐν ῾Ιερουσαλὴμ καὶ τοῖς ἐνοικοῦσιν ἐν ᾿Ιούδᾳ

Isaiah 22:21 (NETS)

Isaiah 22:21 (English Elpenor)
and will clothe him with your robe and give him your crown, and I will give your power and office into his hands, and he shall be as a father to those who dwell in Ierousalem and to those who dwell in Ioudas. and I will put on him thy robe, and I will grant him thy crown with power, and I will give thy stewardship into his hands: and he shall be as a father to them that dwell in Jerusalem, and to them that dwell in Juda.

Isaiah 25:10 (Tanakh)

 Isaiah 25:10 (KJV)

Isaiah 25:10 (NET)
For in this mountain shall the hand of the LORD rest, and Moab shall be trodden down under him, even as straw is trodden down for the dunghill. For in this mountain shall the hand of the LORD rest, and Moab shall be trodden down under him, even as straw is trodden down for the dunghill. For the Lord’s power will make this mountain secure.  Moab will be trampled down where it stands, as a heap of straw is trampled down in a manure pile.

Isaiah 25:10 (Septuagint BLB)

Isaiah 25:10 (Septuagint Elpenor)
ὅτι ἀνάπαυσιν δώσει ὁ θεὸς ἐπὶ τὸ ὄρος τοῦτο καὶ καταπατηθήσεται ἡ Μωαβῗτις ὃν τρόπον πατοῦσιν ἅλωνα ἐν ἁμάξαις ὅτι ἀνάπαυσιν δώσει ὁ Θεὸς ἐπὶ τὸ ὄρος τοῦτο, καὶ καταπατηθήσεται ἡ Μωαβῖτις, ὃν τρόπον πατοῦσιν ἅλωνα ἐν ἁμάξαις

Isaiah 25:10 (NETS)

Isaiah 25:10 (English Elpenor)
because God will give us rest on this mountain, and Moabitis shall be trodden down as they tread a threshing floor with wagons. God will give rest on this mountain, and the country of Moab shall be trodden down, as they tread the floor with waggons.

Isaiah 25:11 (Tanakh)

 Isaiah 25:11 (KJV)

Isaiah 25:11 (NET)
And he shall spread forth his hands in the midst of them, as he that swimmeth spreadeth forth his hands to swim: and he shall bring down their pride together with the spoils of their hands. And he shall spread forth his hands in the midst of them, as he that swimmeth spreadeth forth his hands to swim: and he shall bring down their pride together with the spoils of their hands. Moab will spread out its hands in the middle of it, just as a swimmer spreads his hands to swim; the Lord will bring down Moab’s pride as it spreads its hands.

Isaiah 25:11 (Septuagint BLB)

Isaiah 25:11 (Septuagint Elpenor)
καὶ ἀνήσει τὰς χεῗρας αὐτοῦ ὃν τρόπον καὶ αὐτὸς ἐταπείνωσεν τοῦ ἀπολέσαι καὶ ταπεινώσει τὴν ὕβριν αὐτοῦ ἐφ᾽ ἃ τὰς χεῗρας ἐπέβαλεν καὶ ἀνήσει τὰς χεῖρας αὐτοῦ, ὃν τρόπον καὶ αὐτὸς ἐταπείνωσε τοῦ ἀπολέσαι, καὶ ταπεινώσει τὴν ὕβριν αὐτοῦ, ἐφ᾿ ἃ τὰς χεῖρας ἐπέβαλε

Isaiah 25:11 (NETS)

Isaiah 25:11 (English Elpenor)
And he will send forth his hands, as he himself brought him low to destroy him, and he will bring low his pride—things on which he laid his hands. And he shall spread forth his hands, even as he also brings down [man] to destroy [him]: and he shall bring low his pride [in regard to the thing] on which he has laid his hands.

Isaiah 29:23 (Tanakh)

 Isaiah 29:23 (KJV)

Isaiah 29:23 (NET)
But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel. But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel. For when they see their children, whom I will produce among them, they will honor my name.  They will honor the Holy One of Jacob; they will respect the God of Israel.

Isaiah 29:23 (Septuagint BLB)

Isaiah 29:23 (Septuagint Elpenor)
ἀλλ᾽ ὅταν ἴδωσιν τὰ τέκνα αὐτῶν τὰ ἔργα μου δι᾽ ἐμὲ ἁγιάσουσιν τὸ ὄνομά μου καὶ ἁγιάσουσιν τὸν ἅγιον Ιακωβ καὶ τὸν θεὸν τοῦ Ισραηλ φοβηθήσονται ἀλλ᾿ ὅταν ἴδωσι τὰ τέκνα αὐτῶν τὰ ἔργα μου, δι᾿ ἐμὲ ἁγιάσουσιν τὸ ὄνομά μου καὶ ἁγιάσουσιν τὸν ἅγιον ᾿Ιακὼβ καὶ τὸν Θεὸν τοῦ ᾿Ισραὴλ φοβηθήσονται

Isaiah 29:23 (NETS)

Isaiah 29:23 (English Elpenor)
But when their children see my works, because of me they will sanctify my name; they will sanctify the Holy One of Iakob and will fear the God of Israel. But when their children shall have seen my works, they shall sanctify my name for my sake, and they sanctify the Holy One of Jacob, and shall fear the God of Israel.

Isaiah 31:3 (Tanakh)

 Isaiah 31:3 (KJV)

Isaiah 31:3 (NET)
Now the Egyptians are men, and not God; and their horses flesh, and not spirit.  When the LORD shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. Now the Egyptians are men, and not God; and their horses flesh, and not spirit.  When the LORD shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. The Egyptians are mere humans, not God; their horses are made of flesh, not spirit.  The Lord will strike with his hand; the one who helps will stumble and the one being helped will fall.  Together they will perish.

Isaiah 31:3 (Septuagint BLB)

Isaiah 31:3 (Septuagint Elpenor)
Αἰγύπτιον ἄνθρωπον καὶ οὐ θεόν ἵππων σάρκας καὶ οὐκ ἔστιν βοήθεια ὁ δὲ κύριος ἐπάξει τὴν χεῗρα αὐτοῦ ἐπ᾽ αὐτούς καὶ κοπιάσουσιν οἱ βοηθοῦντες καὶ ἅμα πάντες ἀπολοῦνται Αἰγύπτιον ἄνθρωπον καὶ οὐ Θεόν, ἵππων σάρκας καὶ οὐκ ἔστι βοήθεια· ὁ δὲ Κύριος ἐπάξει τὴν χεῖρα αὐτοῦ ἐπ᾿ αὐτούς, καὶ κοπιάσουσιν οἱ βοηθοῦντες, καὶ ἅμα πάντες ἀπολοῦνται

Isaiah 31:3 (NETS)

Isaiah 31:3 (English Elpenor)
an Egyptian, a man and not God—the flesh of horses, and there is no help.  But the Lord will turn his hand against them, and those who help will grow weary, and they will all perish together. [even] an Egyptian, a man, and not God; the flesh of horses, and there is no help [in them]: but the Lord shall bring his hand upon them, and the helpers shall fail, and all shall perish together.

Isaiah 47:14 (Tanakh)

 Isaiah 47:14 (KJV)

Isaiah 47:14 (NET)
Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power of the flame: there shall not be a coal to warm at, nor fire to sit before it. Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power of the flame: there shall not be a coal to warm at, nor fire to sit before it. Look, they are like straw that the fire burns up; they cannot rescue themselves from the heat of the flames.   There are no coals to warm them, no firelight to enjoy.

Isaiah 47:14 (Septuagint BLB)

Isaiah 47:14 (Septuagint Elpenor)
ἰδοὺ πάντες ὡς φρύγανα ἐπὶ πυρὶ κατακαήσονται καὶ οὐ μὴ ἐξέλωνται τὴν ψυχὴν αὐτῶν ἐκ φλογός ὅτι ἔχεις ἄνθρακας πυρός κάθισαι ἐπ᾽ αὐτούς ἰδοὺ πάντες ὡς φρύγανα ἐπὶ πυρὶ κατακαυθήσονται καὶ οὐ μὴ ἐξέλωνται τὴν ψυχὴν αὐτῶν ἐκ φλογός· ὅτι ἔχεις ἄνθρακας πυρός, κάθισαι ἐπ᾿ αὐτούς

Isaiah 47:14 (NETS)

Isaiah 47:14 (English Elpenor)
See, they all will be burned like brushwood on a fire, and they will not deliver their soul from the flame; since you have coals of fire, sit on them— Behold, they all shall be burnt up as sticks in the fire; neither shall they at all deliver their life from the flame.  Because thou hast coals of fire, sit thou upon them;

Isaiah 48:13 (Tanakh)

 Isaiah 48:13 (KJV)

Isaiah 48:13 (NET)
Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call unto them, they stand up together. Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call unto them, they stand up together. Yes, my hand founded the earth; my right hand spread out the sky.  I summon them; they stand together.

Isaiah 48:13 (Septuagint BLB)

Isaiah 48:13 (Septuagint Elpenor)
καὶ ἡ χείρ μου ἐθεμελίωσεν τὴν γῆν καὶ ἡ δεξιά μου ἐστερέωσεν τὸν οὐρανόν καλέσω αὐτούς καὶ στήσονται ἅμα καὶ ἡ χείρ μου ἐθεμελίωσε τὴν γῆν, καὶ ἡ δεξιά μου ἐστερέωσε τὸν οὐρανόν. καλέσω αὐτούς, καὶ στήσονται ἅμα

Isaiah 48:13 (NETS)

Isaiah 48:13 (English Elpenor)
And my hand laid the foundation of the earth, and my right hand bolstered heaven; I will call them, and they will stand together. My hand also has founded the earth, and my right hand has fixed the sky: I will call them, and they shall stand together.

Isaiah 50:11 (Tanakh)

 Isaiah 50:11 (KJV)

Isaiah 50:11 (NET)
Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled.  This shall ye have of mine hand; ye shall lie down in sorrow. Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled.  This shall ye have of mine hand; ye shall lie down in sorrow. Look, all of you who start a fire and who equip yourselves with flaming arrows, walk in the light of the fire you started and among the flaming arrows you ignited!  This is what you will receive from me: You will lie down in a place of pain.

Isaiah 50:11 (Septuagint BLB)

Isaiah 50:11 (Septuagint Elpenor)
ἰδοὺ πάντες ὑμεῗς πῦρ καίετε καὶ κατισχύετε φλόγα πορεύεσθε τῷ φωτὶ τοῦ πυρὸς ὑμῶν καὶ τῇ φλογί ᾗ ἐξεκαύσατε δι᾽ ἐμὲ ἐγένετο ταῦτα ὑμῗν ἐν λύπῃ κοιμηθήσεσθε ἰδοὺ πάντες ὑμεῖς πῦρ καίετε καὶ κατισχύετε φλόγα· πορεύεσθε τῷ φωτὶ τοῦ πυρὸς ὑμῶν καὶ τῇ φλογί, ᾗ ἐξεκαύσατε· δι᾿ ἐμὲ ἐγένετο ταῦτα ὑμῖν, ἐν λύπῃ κοιμηθήσεσθε.

Isaiah 50:11 (NETS)

Isaiah 50:11 (English Elpenor)
Look, all of you, kindle a fire, and make a flame stronger.  Walk by the light of your fire and by the flame you have kindled.  Because of me, these things came upon you; you shall lie down in sorrow. Behold, ye all kindle a fire, and feed a flame: walk in the light of your fire, and in the flame which ye have kindled.  This has happened to you for my sake; ye shall lie down in sorrow.

Isaiah 50:2 (Tanakh)

 Isaiah 50:2 (KJV)

Isaiah 50:2 (NET)
Wherefore, when I came, was there no man? when I called, was there none to answer?  Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst. Wherefore, when I came, was there no man? when I called, was there none to answer?  Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst. Why does no one challenge me when I come?  Why does no one respond when I call?  Is my hand too weak to deliver you?  Do I lack the power to rescue you?  Look, with a mere shout I can dry up the sea; I can turn streams into a desert, so the fish rot away and die from lack of water.

Isaiah 50:2 (Septuagint BLB)

Isaiah 50:2 (Septuagint Elpenor)
τί ὅτι ἦλθον καὶ οὐκ ἦν ἄνθρωπος ἐκάλεσα καὶ οὐκ ἦν ὁ ὑπακούων μὴ οὐκ ἰσχύει ἡ χείρ μου τοῦ ῥύσασθαι ἢ οὐκ ἰσχύω τοῦ ἐξελέσθαι ἰδοὺ τῇ ἀπειλῇ μου ἐξερημώσω τὴν θάλασσαν καὶ θήσω ποταμοὺς ἐρήμους καὶ ξηρανθήσονται οἱ ἰχθύες αὐτῶν ἀπὸ τοῦ μὴ εἶναι ὕδωρ καὶ ἀποθανοῦνται ἐν δίψει τί ὅτι ἦλθον καὶ οὐκ ἦν ἄνθρωπος; ἐκάλεσα καὶ οὐκ ἦν ὁ ὑπακούων; μὴ οὐκ ἰσχύει ἡ χείρ μου τοῦ ῥύσασθαι ἢ οὐκ ἰσχύω τοῦ ἐξελέσθαι; ἰδοὺ τῇ ἀπειλῇ μου ἐξερημώσω τὴν θάλασσαν καὶ θήσω ποταμοὺς ἐρήμους, καὶ ξηρανθήσονται οἱ ἰχθύες αὐτῶν ἀπὸ τοῦ μὴ εἶναι ὕδωρ καὶ ἀποθανοῦνται ἐν δίψει

Isaiah 50:2 (NETS)

Isaiah 50:2 (English Elpenor)
Why was it that I came and no man was there?  I called, and there was none to answer?  Is not my hand strong to deliver?  Or am I not strong to rescue?  Look, by my threat I will make the sea desolate, and the rivers I will make deserts, and their fish shall be dried up because there is no water, and they will die by thirst. Why did I come, and there was no man? [why] did I call, and there was none to hearken?  Is not my hand strong to redeem? or can I not deliver? behold, by my rebuke I will dry up the sea, and make rivers a wilderness; and their fish shall be dried up because there is no water, and shall die for thirst.

Psalm 22, Part 7

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

Masoretic Text

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

Psalm 21:15b (Elpenor English)
and all my bones are out of joint: all my bones are dislocated. and all my bones were scattered and all my bones are loosened:

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

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

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

Masoretic Text

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

Psalm 91:10 (English Elpenor)
For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered (יִ֜תְפָּֽרְד֗וּ). Indeed, look at your enemies, O Lord.  Indeed, look at how your enemies perish.  All the evildoers are scattered (pāraḏ , יתפרדו). because, look, your enemies, O Lord, because, look, your enemies shall perish and all those who practice lawlessness shall be scattered (διασκορπισθήσονται). For, behold, thine enemies shall perish; and all the workers of iniquity shall be scattered (διασκορπισθήσονται).

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

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

The former is the more visually explicit:

Masoretic Text

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

Genesis 2:10 (English Elpenor)
And a river went out of Eden to water the garden; and from thence it was parted (יִפָּרֵ֔ד), and became four heads. Now a river flows from Eden to water the orchard, and from there it divides (pāraḏ, יפרד) into four headstreams. Now a river goes out of Edem to water the orchard; from there it divides (ἀφορίζεται) into four sources. And a river proceeds out of Edem to water the garden, thence it divides (ἀφορίζεται) itself into four heads.

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

There were three other occurrences translated with forms of διασπείρω:

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

Esther 3:8 is the most tantalizing:

Masoretic Text

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

Esther 3:8 (English Elpenor)
And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed (וּמְפֹרָד֙) among the people in all the provinces of thy kingdom; and their laws are diverse from all people; neither keep they the king’s laws: therefore it is not for the king’s profit to suffer them. Then Haman said to King Ahasuerus, “There is a particular people that is dispersed and spread (pāraḏ, ומפרד) among the inhabitants throughout all the provinces of your kingdom whose laws differ from those of all other peoples.  Furthermore, they do not observe the king’s laws.  It is not appropriate for the king to provide a haven for them. Then he spoke to King Artaxerxes, saying, “There is a certain nation scattered (διεσπαρμένον) among the nations throughout all your kingdom; their laws are different from all the nations, and they disobey the king’s laws so that it is not expedient for the king to tolerate them. And he spoke to king Artaxerxes, saying, There is a nation scattered (διεσπαρμένον) among the nations in all thy kingdom, and their laws differ from [those of] all the [other] nations; and they disobey the laws of the king; and it is not expedient for the king to let them alone.

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

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

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

Masoretic Text

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

Psalm 140:7 (English Elpenor)
Our bones are scattered (נִפְזְר֥וּ) at the grave’s mouth, as when one cutteth and cleaveth wood upon the earth. As when one plows and breaks up the soil, so our bones are scattered (p̄zr, נפזרו) at the mouth of Sheol. As a clod of earth was crushed on the land, our bones were strewn (διεσκορπίσθη) beside Hades, As a lump of earth is crushed upon the ground, our bones have been scattered (διεσκορπίσθη) by the [mouth of] the grave.

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

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

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

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

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

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

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

Masoretic Text

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

Ruth 1:15-17 (English Elpenor)
And she said: ‘Behold, thy sister-in-law is gone back unto her people, and unto her god; return thou after thy sister-in-law.’ So Naomi said, “Look, your sister-in-law is returning to her people and to her god (Note 49).  Follow your sister-in-law back home!” And Noemin said to Routh, “See, your sister-in-law has turned back to her people and to her gods; now turn back, you too, after your sister-in-law.” And Noemin said to Routh, “See, your sister-in-law has turned back to her people and to her gods; now turn back, you too, after your sister-in-law.”
And Ruth said: ‘Entreat me not to leave thee, and to return from following after thee; for whither thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and thy G-d my G-d; But Ruth replied, “Stop urging me to abandon you!  For wherever you go, I will go.  Wherever you live, I will live.  Your people will become my people, and your God will become my God. But Routh said, “Do not oppose me, to make me abandon you or turn back from after you.  For wherever you go, I will go, and wherever you lodge, I will lodge; your people shall be my people, and your God my God. And Ruth said, Intreat me not to leave thee, or to return from following thee; for whithersoever thou goest, I will go, and wheresoever thou lodgest, I will lodge; thy people [shall be] my people, and thy God my God.
where thou diest, will I die, and there will I be buried; HaShem do so to me, and more also, if aught but death part (יַפְרִ֖יד) thee and me.’ Wherever you die, I will die—and there I will be buried.  May the Lord punish me severely if I do not keep my promise!  Only death will be able to separate (pāraḏ, יפריד) me from you!” And wherever you die, I will die—there will I be buried.  Thus and so may the Lord do to me, and thus and so may he add—for death alone shall part (διαστελεῗ) me from you!” And wherever thou diest, I will die, and there will I be buried: the Lord do so to me, and more also, [if I leave thee], for death [only] shall divide (διαστελεῖ) between me and thee.

One last occurrence caught my ear:

Masoretic Text

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

Hosea 4:14 (English Elpenor)
I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated (יְפָרֵ֔דוּ) with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. I will not punish your daughters when they commit prostitution, nor your daughters-in-law when they commit adultery.  For the men consort (pāraḏ, יפרדו) with harlots; they sacrifice with temple prostitutes.  It is true: “A people that lacks understanding will come to ruin!” And I will not take an interest in your daughters when they play the whore nor in your daughters-in-law when they commit adultery, for the men themselves were associating (συνεφύροντο) with whores and were sacrificing with initiates, and the people, not understanding embraced a whore. And I will not visit upon your daughters when they shall commit fornication, nor your daughters-in-law when they shall commit adultery: for they themselves mingled themselves (συνεφύροντο) with harlots, and sacrificed with polluted ones, and the people that understood not entangled itself with a harlot.

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

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

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

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

Psalm 92:9 (Tanakh)

 Psalm 92:9 (KJV)

Psalm 92:9 (NET)
For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered. For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered. Indeed, look at your enemies, O Lord.  Indeed, look at how your enemies perish.  All the evildoers are scattered.

Psalm 92:9 (Septuagint BLB)

Psalm 91:10 (Septuagint Elpenor)
ὅτι ἰδοὺ οἱ ἐχθροί σου ἀπολοῦνται καὶ διασκορπισθήσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν ὅτι ἰδοὺ οἱ ἐχθροί σου, Κύριε, ἰδοὺ οἱ ἐχθροί σου ἀπολοῦνται, καὶ διασκορπισθήσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν

Psalm 91:10 (NETS)

Psalm 91:10 (English Elpenor)
because, look, your enemies, O Lord, because, look, your enemies shall perish and all those who practice lawlessness shall be scattered.[4] For, behold, thine enemies shall perish; and all the workers of iniquity shall be scattered.

Genesis 2:10 (Tanakh)

 Genesis 2:10 (KJV)

Genesis 2:10 (NET)
And a river went out of Eden to water the garden; and from thence it was parted, and became four heads. And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads. Now a river flows from Eden to water the orchard, and from there it divides into four headstreams.

Genesis 2:10 (Septuagint BLB)

Genesis 2:10 (Septuagint Elpenor)
ποταμὸς δὲ ἐκπορεύεται ἐξ Εδεμ ποτίζειν τὸν παράδεισον ἐκεῗθεν ἀφορίζεται εἰς τέσσαρας ἀρχάς ποταμὸς δὲ ἐκπορεύεται ἐξ ᾿Εδὲμ ποτίζειν τὸν παράδεισον· ἐκεῖθεν ἀφορίζεται εἰς τέσσαρας ἀρχάς

Genesis 2:10 (NETS)

Genesis 2:10 (English Elpenor)
Now a river goes out of Edem to water the orchard; from there it divides into four sources. And a river proceeds out of Edem to water the garden, thence it divides itself into four heads.

Esther 3:8 (Tanakh)

 Esther 3:8 (KJV)

Esther 3:8 (NET)
And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws are diverse from all people; neither keep they the king’s laws: therefore it is not for the king’s profit to suffer them. And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws are diverse from all people; neither keep they the king’s laws: therefore it is not for the king’s profit to suffer them. Then Haman said to King Ahasuerus, “There is a particular people that is dispersed and spread among the inhabitants throughout all the provinces of your kingdom whose laws differ from those of all other peoples.  Furthermore, they do not observe the king’s laws.  It is not appropriate for the king to provide a haven for them.

Esther 3:8 (Septuagint BLB)

Esther 3:8 (Septuagint Elpenor)
καὶ ἐλάλησεν πρὸς τὸν βασιλέα Ἀρταξέρξην λέγων ὑπάρχει ἔθνος διεσπαρμένον ἐν τοῗς ἔθνεσιν ἐν πάσῃ τῇ βασιλείᾳ σου οἱ δὲ νόμοι αὐτῶν ἔξαλλοι παρὰ πάντα τὰ ἔθνη τῶν δὲ νόμων τοῦ βασιλέως παρακούουσιν καὶ οὐ συμφέρει τῷ βασιλεῗ ἐᾶσαι αὐτούς καὶ ἐλάλησε πρὸς τὸν βασιλέα ᾿Αρταξέρξης λέγων· ὑπάρχει ἔθνος διεσπαρμένον ἐν τοῖς ἔθνεσιν ἐν πάσῃ τῇ βασιλείᾳ σου, οἱ δὲ νόμοι αὐτῶν ἔξαλλοι παρὰ πάντα τὰ ἔθνη, τῶν δὲ νόμων τοῦ βασιλέως παρακούουσι, καὶ οὐ συμφέρει τῷ βασιλεῖ ἐᾶσαι αὐτούς

Esther 3:8 (NETS)

Esther 3:8 (English Elpenor)
Then he spoke to King Artaxerxes, saying, “There is a certain nation scattered among the nations throughout all your kingdom; their laws are different from all the nations, and they disobey the king’s laws so that it is not expedient for the king to tolerate them. And he spoke to king Artaxerxes, saying, There is a nation scattered among the nations in all thy kingdom, and their laws differ from [those of] all the [other] nations; and they disobey the laws of the king; and it is not expedient for the king to let them alone.

Psalm 141:7 (Tanakh)

 Psalm 141:7 (KJV)

Psalm 141:7 (NET)
Our bones are scattered at the grave’s mouth, as when one cutteth and cleaveth wood upon the earth. Our bones are scattered at the grave’s mouth, as when one cutteth and cleaveth wood upon the earth. As when one plows and breaks up the soil, so our bones are scattered at the mouth of Sheol.

Psalm 141:7 (Septuagint BLB)

Psalm 140:7 (Septuagint Elpenor)
ὡσεὶ πάχος γῆς διερράγη ἐπὶ τῆς γῆς διεσκορπίσθη τὰ ὀστᾶ ἡμῶν παρὰ τὸν ᾅδην ὡσεὶ πάχος γῆς ἐρράγη ἐπὶ τῆς γῆς, διεσκορπίσθη τὰ ὀστᾶ αὐτῶν παρὰ τὸν ᾅδην

Psalm 140:7 (NETS)

Psalm 140:7 (English Elpenor)
As a clod of earth was crushed on the land, our bones were strewn beside Hades, As a lump of earth is crushed upon the ground, our bones have been scattered by the [mouth of] the grave.

Ruth 1:15 (Tanakh)

 Ruth 1:15 (KJV)

Ruth 1:15 (NET)
And she said: ‘Behold, thy sister-in-law is gone back unto her people, and unto her god; return thou after thy sister-in-law.’ And she said, Behold, thy sister in law is gone back unto her people, and unto her gods: return thou after thy sister in law. So Naomi said, “Look, your sister-in-law is returning to her people and to her god.  Follow your sister-in-law back home!”

Ruth 1:15 (Septuagint BLB)

Ruth 1:15 (Septuagint Elpenor)
καὶ εἶπεν Νωεμιν πρὸς Ρουθ ἰδοὺ ἀνέστρεψεν ἡ σύννυμφός σου πρὸς λαὸν αὐτῆς καὶ πρὸς τοὺς θεοὺς αὐτῆς ἐπιστράφητι δὴ καὶ σὺ ὀπίσω τῆς συννύμφου σου καὶ εἶπε Νωεμὶν πρὸς Ῥούθ· ἰδοὺ ἀνέστρεψεν ἡ σύννυμφός σου πρὸς λαὸν αὐτῆς καὶ πρὸς τοὺς θεοὺς αὐτῆς· ἐπιστράφηθι δὴ καὶ σὺ ὀπίσω τῆς συννύμφου σου

Ruth 1:15 (NETS)

Ruth 1:15 (English Elpenor)
And Noemin said to Routh, “See, your sister-in-law has turned back to her people and to her gods; now turn back, you too, after your sister-in-law.” And Noemin said to Ruth, Behold, thy sister-in-law has returned to her people and to her gods; turn now thou also after thy sister-in-law.

Ruth 1:16 (Tanakh)

 Ruth 1:16 (KJV)

Ruth 1:16 (NET)
And Ruth said: ‘Entreat me not to leave thee, and to return from following after thee; for whither thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and thy G-d my G-d; And Ruth said, Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: But Ruth replied, “Stop urging me to abandon you!  For wherever you go, I will go.  Wherever you live, I will live.  Your people will become my people, and your God will become my God.

Ruth 1:16 (Septuagint BLB)

Ruth 1:16 (Septuagint Elpenor)
εἶπεν δὲ Ρουθ μὴ ἀπαντήσαι ἐμοὶ τοῦ καταλιπεῗν σε ἢ ἀποστρέψαι ὄπισθέν σου ὅτι σὺ ὅπου ἐὰν πορευθῇς πορεύσομαι καὶ οὗ ἐὰν αὐλισθῇς αὐλισθήσομαι ὁ λαός σου λαός μου καὶ ὁ θεός σου θεός μου εἶπε δὲ Ῥούθ· μὴ ἀπάντησαί μοι τοῦ καταλιπεῖν σε ἢ ἀποστρέψαι ὄπισθέν σου· ὅτι σὺ ὅπου ἐὰν πορευθῇς, πορεύσομαι, καὶ οὗ ἐὰν αὐλισθῇς, αὐλισθήσομαι· ὁ λαός σου λαός μου, καὶ ὁ Θεός σου Θεός μου

Ruth 1:16 (NETS)

Ruth 1:16 (English Elpenor)
But Routh said, “Do not oppose me, to make me abandon you or turn back from after you.  For wherever you go, I will go, and wherever you lodge, I will lodge; your people shall be my people, and your God my God. And Ruth said, Intreat me not to leave thee, or to return from following thee; for whithersoever thou goest, I will go, and wheresoever thou lodgest, I will lodge; thy people [shall be] my people, and thy God my God.

Ruth 1:17 (Tanakh)

 Ruth 1:17 (KJV)

Ruth 1:17 (NET)
where thou diest, will I die, and there will I be buried; HaShem do so to me, and more also, if aught but death part thee and me.’ Where thou diest, will I die, and there will I be buried: the LORD do so to me, and more also, if ought but death part thee and me. Wherever you die, I will die—and there I will be buried.  May the Lord punish me severely if I do not keep my promise!  Only death will be able to separate me from you!”

Ruth 1:17 (Septuagint BLB)

Ruth 1:17 (Septuagint Elpenor)
καὶ οὗ ἐὰν ἀποθάνῃς ἀποθανοῦμαι κἀκεῗ ταφήσομαι τάδε ποιήσαι μοι κύριος καὶ τάδε προσθείη ὅτι θάνατος διαστελεῗ ἀνὰ μέσον ἐμοῦ καὶ σοῦ καὶ οὗ ἐὰν ἀποθάνῃς, ἀποθανοῦμαι, κἀκεῖ ταφήσομαι· τάδε ποιήσαι μοι Κύριος καὶ τάδε προσθείῃ, ὅτι θάνατος διαστελεῖ ἀναμέσον ἐμοῦ καὶ σοῦ

Ruth 1:17 (NETS)

Ruth 1:17 (English Elpenor)
And wherever you die, I will die—there will I be buried.  Thus and so may the Lord do to me, and thus and so may he add—for death alone shall part me from you!” And wherever thou diest, I will die, and there will I be buried: the Lord do so to me, and more also, [if I leave thee], for death [only] shall divide between me and thee.

Hosea 4:14 (Tanakh)

 Hosea 4:14 (KJV)

Hosea 4:14 (NET)
I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. I will not punish your daughters when they commit prostitution, nor your daughters-in-law when they commit adultery.  For the men consort with harlots; they sacrifice with temple prostitutes.  It is true: “A people that lacks understanding will come to ruin!”

Hosea 4:14 (Septuagint BLB)

Hosea 4:14 (Septuagint Elpenor)
καὶ οὐ μὴ ἐπισκέψωμαι ἐπὶ τὰς θυγατέρας ὑμῶν ὅταν πορνεύωσιν καὶ ἐπὶ τὰς νύμφας ὑμῶν ὅταν μοιχεύωσιν διότι καὶ αὐτοὶ μετὰ τῶν πορνῶν συνεφύροντο καὶ μετὰ τῶν τετελεσμένων ἔθυον καὶ ὁ λαὸς ὁ συνίων συνεπλέκετο μετὰ πόρνης καὶ οὐ μὴ ἐπισκέψωμαι ἐπὶ τὰς θυγατέρας ὑμῶν, ὅταν πορνεύσωσι, καὶ ἐπὶ τὰς νύμφας ὑμῶν, ὅταν μοιχεύσωσιν· ὅτι αὐτοὶ μετὰ τῶν πορνῶν συνεφύροντο καὶ μετὰ τῶν τετελεσμένων ἔθυον, καὶ ὁ λαὸς ὁ συνίων συνεπλέκετο μετὰ πόρνης

Hosea 4:14 (NETS)

Hosea 4:14 (English Elpenor)
And I will not take an interest in your daughters when they play the whore nor in your daughters-in-law when they commit adultery, for the men themselves were associating with whores and were sacrificing with initiates, and the people, not understanding embraced a whore. And I will not visit upon your daughters when they shall commit fornication, nor your daughters-in-law when they shall commit adultery: for they themselves mingled themselves with harlots, and sacrificed with polluted ones, and the people that understood not entangled itself with a harlot.

[1] Pulpit Commentary, Psalm 22:14

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

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

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

Isaiah 53:10-12, Part 4

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

My Hebrew still sucks but it’s good enough to spot a word in a wordstring, especially if that wordstring is printed.  The final clause of the first verse under consideration follows:

Masoretic Text

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

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

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

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

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

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

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

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

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

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

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

Isaiah 19:24b, 25 (Elpenor English)
Whom the LORD of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work (וּמַֽעֲשֵׂ֚ה) of my hands (יָדַי֙), and Israel mine inheritance. The Lord of Heaven’s Armies will pronounce a blessing over the earth, saying, “Blessed be my people, Egypt, and the work (ma`aseh, ומעשׁה) of my hands (yad, ידי), Assyria, and my special possession, Israel!” that the Lord Sabaoth has blessed, saying, “Blessed be my people that are in Egypt and among the Assyrians, even Israel my heritage.” which the Lord of hosts has blessed, (25) saying, Blessed be my people that is in Egypt, and that is among the Assyrians, and Israel mine inheritance.

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

Which… blessed them: [lit. him,] i.e., Israel.

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

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

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

Masoretic Text

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

Isaiah 19:24 (Elpenor English)
In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land: At that time Israel will be the third member of the group, along with Egypt and Assyria, and will be a recipient of blessing in the earth. On that day Israel will be third among the Assyrians and among the Egyptians, blessed in the land In that day shall Israel be third with the Egyptians and the Assyrians, blessed in the land which the Lord of hosts has blessed,

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

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

Masoretic Text

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

Isaiah 19:23 (Elpenor English)
In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. At that time there will be a highway from Egypt to Assyria.  The Assyrians will visit Egypt, and the Egyptians will visit Assyria.  The Egyptians and Assyrians will worship together. On that day there will be a way from Egypt to the Assyrians, and the Assyrians will enter Egypt, and the Egyptians will go to the Assyrians, and the Egyptians will be subject to the Assyrians. In that day there shall be a way from Egypt to the Assyrians, and the Assyrians shall enter into Egypt, and the Egyptians shall go to the Assyrians, and the Egyptians shall serve the Assyrians.

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

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

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

A note (41) in the NET reads:

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

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

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

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

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

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

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

Masoretic Text

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

4 Kings 19:35, 36 (Elpenor English)
And it came to pass that night, that the angel of HaShem went forth, and smote in the camp of the Assyrians a hundred fourscore and five thousand; and when men arose early in the morning, behold, they were all dead corpses. That very night the angel of the Lord went out and killed 185,000 in the Assyrian camp.  When they got up early the next morning, there were all the corpses. And it happened, while it was night, that an angel of the Lord went out and struck one hundred eighty-five thousands in the camp of the Assyrians, and they rose early in the morning, and behold, all were dead bodies. And it came to pass at night that the angel of the Lord went forth, and smote in the camp of the Assyrians a hundred and eighty-five thousand: and they rose early in the morning, and, behold, [these were] all dead corpses.
So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. So King Sennacherib of Assyria broke camp and went on his way.  He went home and stayed in Nineveh. And Sennacherim, king of the Assyrians, left and went and returned and lived in Nineue. And Sennacherim king of the Assyrians departed, and went and returned, and dwelt in Nineve.

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

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

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

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

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

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

John 12:32 (NA28)

 John 12:32 (Stephanus Textus Receptus)

John 12:32 (Byzantine Majority Text)
κἀγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν καγω εαν υψωθω εκ της γης παντας ελκυσω προς εμαυτον καγω εαν υψωθω εκ της γης παντας ελκυσω προς εμαυτον

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

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

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

Masoretic Text

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

Isaiah 19:16 (Elpenor English)
In that day shall Egypt be like unto women: and it shall be afraid and fear because of the shaking of the hand (יַד) of the LORD of hosts, which he shaketh over it. At that time the Egyptians will be like women.  They will tremble and fear because the Lord of Heaven’s Armies brandishes his fist (yad, יד) against them. But on that day the Egyptians will be like women in fear and trembling before the hand (τῆς χειρὸς) of the Lord Sabbaoth, which he will lay on them. But in that day the Egyptians shall be as women, in fear and in trembling because of the hand (τῆς χειρὸς) of the Lord of hosts, which he shall bring upon them.

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

Masoretic Text

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

Isaiah 19:17 (Elpenor English)
And the land of Judah shall be a terror unto Egypt, every one that maketh mention thereof shall be afraid in himself, because of the counsel of the LORD of hosts, which he hath determined against it. The land of Judah will humiliate Egypt.  Everyone who hears about Judah will be afraid because of what the Lord of Heaven’s Armies is planning to do to them. And the land of the Judeans will become a terror to the Egyptians.  As for everyone who should mention it to them—they will fear because of the plan that the Lord has planned against it. And the land of the Jews shall be for a terror to the Egyptians: whosoever shall name it to them, they shall fear, because of the counsel which the Lord of hosts has purposed concerning it.

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

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

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

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

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

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

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

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

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

Isaiah 19:25 (Tanakh)

 Isaiah 19:25 (KJV)

Isaiah 19:25 (NET)
Whom the LORD of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance. Whom the LORD of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance. The Lord of Heaven’s Armies will pronounce a blessing over the earth, saying, “Blessed be my people, Egypt, and the work of my hands, Assyria, and my special possession, Israel!”

Isaiah 19:25 (Septuagint BLB)

Isaiah 19:25 (Septuagint Elpenor)
ἣν εὐλόγησεν κύριος σαβαωθ λέγων εὐλογημένος ὁ λαός μου ὁ ἐν Αἰγύπτῳ καὶ ὁ ἐν Ἀσσυρίοις καὶ ἡ κληρονομία μου Ισραηλ ἣν εὐλόγησε Κύριος σαβαὼθ λέγων· εὐλογημένος ὁ λαός μου ὁ ἐν Αἰγύπτῳ καὶ ὁ ἐν ᾿Ασσυρίοις καὶ ἡ κληρονομία μου ᾿Ισραήλ

Isaiah 19:25 (NETS)

Isaiah 19:24b, 25 (English Elpenor)
that the Lord Sabaoth has blessed, saying, “Blessed be my people that are in Egypt and among the Assyrians, even Israel my heritage.” which the Lord of hosts has blessed, (25) saying, Blessed be my people that is in Egypt, and that is among the Assyrians, and Israel mine inheritance.

Isaiah 19:24 (Tanakh)

 Isaiah 19:24 (KJV)

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

Isaiah 19:24 (Septuagint Elpenor)
τῇ ἡμέρᾳ ἐκείνῃ ἔσται Ισραηλ τρίτος ἐν τοῗς Ἀσσυρίοις καὶ ἐν τοῗς Αἰγυπτίοις εὐλογημένος ἐν τῇ γῇ Τῇ ἡμέρᾳ ἐκείνη ἔσται ᾿Ισραὴλ τρίτος ἐν τοῖς ᾿Ασσυρίοις καὶ ἐν τοῖς Αἰγυπτίοις εὐλογημένος ἐν τῇ γῇ

Isaiah 19:24 (NETS)

Isaiah 19:24 (English Elpenor)
On that day Israel will be third among the Assyrians and among the Egyptians, blessed in the land In that day shall Israel be third with the Egyptians and the Assyrians, blessed in the land which the Lord of hosts has blessed,

Isaiah 19:23 (Tanakh)

 Isaiah 19:23 (KJV)

Isaiah 19:23 (NET)
In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. At that time there will be a highway from Egypt to Assyria. The Assyrians will visit Egypt, and the Egyptians will visit Assyria.  The Egyptians and Assyrians will worship together.

Isaiah 19:23 (Septuagint BLB)

Isaiah 19:23 (Septuagint Elpenor)
τῇ ἡμέρᾳ ἐκείνῃ ἔσται ὁδὸς Αἰγύπτου πρὸς Ἀσσυρίους καὶ εἰσελεύσονται Ἀσσύριοι εἰς Αἴγυπτον καὶ Αἰγύπτιοι πορεύσονται πρὸς Ἀσσυρίους καὶ δουλεύσουσιν οἱ Αἰγύπτιοι τοῗς Ἀσσυρίοις Τῇ ἡμέρᾳ ἐκείνη ἔσται ἡ ὁδὸς ἀπὸ Αἰγύπτου πρὸς ᾿Ασσυρίους καὶ εἰσελεύσονται ᾿Ασσύριοι εἰς Αἴγυπτον, καὶ Αἰγύπτιοι πορεύσονται πρὸς ᾿Ασσυρίους, καὶ δουλεύσουσιν Αἰγύπτιοι τοῖς ᾿Ασσυρίοις

Isaiah 19:23 (NETS)

Isaiah 19:23 (English Elpenor)
On that day there will be a way from Egypt to the Assyrians, and the Assyrians will enter Egypt, and the Egyptians will go to the Assyrians, and the Egyptians will be subject to the Assyrians. In that day there shall be a way from Egypt to the Assyrians, and the Assyrians shall enter into Egypt, and the Egyptians shall go to the Assyrians, and the Egyptians shall serve the Assyrians.

2 Kings 19:35 (Tanakh)

 2 Kings 19:35 (KJV)

2 Kings 19:35 (NET)
And it came to pass that night, that the angel of HaShem went forth, and smote in the camp of the Assyrians a hundred fourscore and five thousand; and when men arose early in the morning, behold, they were all dead corpses. And it came to pass that night, that the angel of the LORD went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. That very night the angel of the Lord went out and killed 185,000 in the Assyrian camp.  When they got up early the next morning, there were all the corpses.

2 Kings 19:35 (Septuagint BLB)

4 Kings 19:35 (Septuagint Elpenor)
καὶ ἐγένετο ἕως νυκτὸς καὶ ἐξῆλθεν ἄγγελος κυρίου καὶ ἐπάταξεν ἐν τῇ παρεμβολῇ τῶν Ἀσσυρίων ἑκατὸν ὀγδοήκοντα πέντε χιλιάδας καὶ ὤρθρισαν τὸ πρωί καὶ ἰδοὺ πάντες σώματα νεκρά Καὶ ἐγένετο ἕως νυκτὸς καὶ ἐξῆλθεν ἄγγελος Κυρίου καὶ ἐπάταξεν ἐν τῇ παρεμβολῇ ᾿Ασσυρίων ἑκατὸν ὀγδοηκονταπέντε χιλιάδας· καὶ ὤρθρισαν τὸ πρωΐ, καὶ ἰδοὺ πάντες σώματα νεκρά

4 Reigns 19:35 (NETS)

4 Kings 19:35 (English Elpenor)
And it happened, while it was night, that an angel of the Lord went out and struck one hundred eighty-five thousands in the camp of the Assyrians, and they rose early in the morning, and behold, all were dead bodies. And it came to pass at night that the angel of the Lord went forth, and smote in the camp of the Assyrians a hundred and eighty-five thousand: and they rose early in the morning, and, behold, [these were] all dead corpses.

2 Kings 19:36 (Tanakh)

 2 Kings 19:36 (KJV)

2 Kings 19:36 (NET)
So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. So King Sennacherib of Assyria broke camp and went on his way.  He went home and stayed in Nineveh.

2 Kings 19:36 (Septuagint BLB)

4 Kings 19:36 (Septuagint Elpenor)
καὶ ἀπῆρεν καὶ ἐπορεύθη καὶ ἀπέστρεψεν Σενναχηριμ βασιλεὺς Ἀσσυρίων καὶ ᾤκησεν ἐν Νινευη καὶ ἀπῇρε καὶ ἐπορεύθη καὶ ἀπέστρεψε Σενναχηρὶμ βασιλεὺς ᾿Ασσυρίων καὶ ᾤκησεν ἐν Νινευῆ

4 Reigns 19:36 (NETS)

4 Kings 19:36 (English Elpenor)
And Sennacherim, king of the Assyrians, left and went and returned and lived in Nineue. And Sennacherim king of the Assyrians departed, and went and returned, and dwelt in Nineve.

Isaiah 19:16 (Tanakh)

 Isaiah 19:16 (KJV)

Isaiah 19:16 (NET)
In that day shall Egypt be like unto women: and it shall be afraid and fear because of the shaking of the hand of the LORD of hosts, which he shaketh over it. In that day shall Egypt be like unto women: and it shall be afraid and fear because of the shaking of the hand of the LORD of hosts, which he shaketh over it. At that time the Egyptians will be like women.  They will tremble and fear because the Lord of Heaven’s Armies brandishes his fist against them.

Isaiah 19:16 (Septuagint BLB)

Isaiah 19:16 (Septuagint Elpenor)
τῇ δὲ ἡμέρᾳ ἐκείνῃ ἔσονται οἱ Αἰγύπτιοι ὡς γυναῗκες ἐν φόβῳ καὶ ἐν τρόμῳ ἀπὸ προσώπου τῆς χειρὸς κυρίου σαβαωθ ἣν αὐτὸς ἐπιβαλεῗ αὐτοῗς Τῇ δὲ ἡμέρᾳ ἐκείνῃ ἔσονται οἱ Αἰγύπτιοι ὡς γυναῖκες ἐν φόβῳ καὶ ἐν τρόμῳ ἀπὸ προσώπου τῆς χειρὸς Κυρίου σαβαώθ, ἣν αὐτὸς ἐπιβαλεῖ αὐτοῖς

Isaiah 19:16 (NETS)

Isaiah 19:16 (English Elpenor)
But on that day the Egyptians will be like women in fear and trembling before the hand of the Lord Sabbaoth, which he will lay on them. But in that day the Egyptians shall be as women, in fear and in trembling because of the hand of the Lord of hosts, which he shall bring upon them.

Isaiah 19:17 (Tanakh)

 Isaiah 19:17 (KJV)

Isaiah 19:17 (NET)
And the land of Judah shall be a terror unto Egypt, every one that maketh mention thereof shall be afraid in himself, because of the counsel of the LORD of hosts, which he hath determined against it. And the land of Judah shall be a terror unto Egypt, every one that maketh mention thereof shall be afraid in himself, because of the counsel of the LORD of hosts, which he hath determined against it. The land of Judah will humiliate Egypt.  Everyone who hears about Judah will be afraid because of what the Lord of Heaven’s Armies is planning to do to them.

Isaiah 19:17 (Septuagint BLB)

Isaiah 19:17 (Septuagint Elpenor)
καὶ ἔσται ἡ χώρα τῶν Ιουδαίων τοῗς Αἰγυπτίοις εἰς φόβητρον πᾶς ὃς ἐὰν ὀνομάσῃ αὐτὴν αὐτοῗς φοβηθήσονται διὰ τὴν βουλήν ἣν βεβούλευται κύριος ἐπ᾽ αὐτήν καὶ ἔσται ἡ χώρα τῶν ᾿Ιουδαίων τοῖς Αἰγυπτίοις εἰς φόβητρον· πᾶς, ὃς ἐὰν ὀνομάσῃ αὐτὴν αὐτοῖς, φοβηθήσονται διὰ τὴν βουλήν, ἣν βεβούλευται Κύριος σαβαὼθ ἐπ᾿ αὐτήν

Isaiah 19:17 (NETS)

Isaiah 19:17 (English Elpenor)
And the land of the Judeans will become a terror to the Egyptians.  As for everyone who should mention it to them—they will fear because of the plan that the Lord has planned against it. And the land of the Jews shall be for a terror to the Egyptians: whosoever shall name it to them, they shall fear, because of the counsel which the Lord of hosts has purposed concerning it.

1 Timothy 3:16 (NET)

1 Timothy 3:16 (KJV)
And we all agree, our religion contains amazing revelation: He was revealed in the flesh, vindicated by the Spirit, seen by angels, proclaimed among Gentiles, believed on in the world, taken up in glory. And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

NET Parallel Greek

 Stephanus Textus Receptus

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

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

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

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

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

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

[5] Who Am I? Part 10

[6] “The Attack,” from More Sure Word

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

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

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

Psalm 22, Part 6

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

Masoretic Text

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

Psalm 21:15a (Elpenor English)
I am poured out like water, My strength drains away like water [Note 31: like water I am poured out]; Like water I was poured out, I am poured out like water,

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

Matthew 26:27, 28 (NET)

 Mark 14:23, 24 (NET)

Luke 22:20 (NET)
And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you, And after taking the[1] cup and giving thanks, he gave it to them, and they all drank from it. And in the same way he took the cup after they had eaten, saying, “This cup that is poured out (ἐκχυννόμενον) for you[2] is the new covenant in my blood.
for this is my blood, the blood of the[3] covenant,[4] that is poured out (ἐκχυννόμενον) for many for the forgiveness of sins. He said to them, “This is my blood, the blood of the[5] covenant,[6] that is poured out (ἐκχυννόμενον) for[7] many.

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

Acts 2:17 (NET)

 Joel 2:28 (NETS)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Psalm 22:14 (Tanakh)

 Psalm 22:14 (KJV)

Psalm 22:14 (NET)
I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. My strength drains away like water; all my bones are dislocated. My heart is like wax; it melts away inside me.

Psalm 22:14 (Septuagint BLB)

Psalm 21:15 (Septuagint Elpenor)
ὡσεὶ ὕδωρ ἐξεχύθην καὶ διεσκορπίσθη πάντα τὰ ὀστᾶ μου ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος ἐν μέσῳ τῆς κοιλίας μου ὡσεὶ ὕδωρ ἐξεχύθην, καὶ διεσκορπίσθη πάντα τὰ ὀστᾶ μου, ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος ἐν μέσῳ τῆς κοιλίας μου

Psalm 21:15 (NETS)

Psalm 21:15 (English Elpenor)
Like water I was poured out, and all my bones were scattered; my heart became like wax melting within my belly; I am poured out like water, and all my bones are loosened: my heart in the midst of my belly is become like melting wax.

Joel 3:1 (Tanakh)

 Joel 2:28 (KJV)

Joel 2:28 (NET)
And it shall come to pass afterward, that I will pour out My spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: “After all of this I will pour out my Spirit on all kinds of people.  Your sons and daughters will prophesy.  Your elderly will have prophetic dreams; your young men will see visions.

Joel 2:28 (Septuagint BLB)

Joel 3:1 (Septuagint Elpenor)
καὶ ἔσται μετὰ ταῦτα καὶ ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν καὶ οἱ πρεσβύτεροι ὑμῶν ἐνύπνια ἐνυπνιασθήσονται καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται ΚΑΙ ἔσται μετὰ ταῦτα καὶ ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν, καὶ οἱ πρεσβύτεροι ὑμῶν ἐνύπνια ἐνυπνιασθήσονται, καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται

Joel 2:28 (NETS)

Joel 3:1 (English Elpenor)
And it shall be after these things, I will pour out my spirit on all flesh, and your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions. And it shall come to pass afterward, that I will pour out of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions.

Joel 3:2 (Tanakh)

 Joel 2:29 (KJV)

Joel 2:29 (NET)
And also upon the servants and upon the handmaids in those days will I pour out My spirit. And also upon the servants and upon the handmaids in those days will I pour out my spirit. Even on male and female servants I will pour out my Spirit in those days.

Joel 2:29 (Septuagint BLB)

Joel 3:2 (Septuagint Elpenor)
καὶ ἐπὶ τοὺς δούλους καὶ ἐπὶ τὰς δούλας ἐν ταῗς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου καὶ ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου

Joel 2:29 (NETS)

Joel 3:2 (English Elpenor)
Even on the male and female slaves, in those days, I will pour out my spirit. And on my servants and on [my] handmaids in those days will I pour out of my Spirit.

Matthew 26:28 (NET)

Matthew 26:28 (KJV)
for this is my blood, the blood of the covenant, that is poured out for many for the forgiveness of sins. For this is my blood of the new testament, which is shed for many for the remission of sins.

NET Parallel Greek

 Stephanus Textus Receptus

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

Mark 14:23, 24 (NET)

Mark 14:23, 24 (KJV)
And after taking the cup and giving thanks, he gave it to them, and they all drank from it. And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it.

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

Acts 2:18 (NET)

Acts 2:18 (KJV)
Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy. And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:

NET Parallel Greek

 Stephanus Textus Receptus

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

Acts 10:38-40 (NET)

Acts 10:38-40 (KJV)
with respect to Jesus from Nazareth, that God anointed him with the Holy Spirit and with power.  He went around doing good and healing all who were oppressed by the devil because God was with him. How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

Acts 10:42 (NET)

Acts 10:42 (KJV)
He commanded us to preach to the people and to warn them that he is the one appointed by God as judge of the living and the dead. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.

NET Parallel Greek

 Stephanus Textus Receptus

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

Acts 10:45 (NET)

Acts 10:45 (KJV)
The circumcised believers who had accompanied Peter were greatly astonished that the gift of the Holy Spirit had been poured out even on the Gentiles, And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.

NET Parallel Greek

 Stephanus Textus Receptus

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

Titus 3:5 (NET)

Titus 3:5 (KJV)
he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

NET Parallel Greek

 Stephanus Textus Receptus

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

Titus 3:7 (NET)

Titus 3:7 (KJV)
And so, since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” That being justified by his grace, we should be made heirs according to the hope of eternal life.

NET Parallel Greek

 Stephanus Textus Receptus

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

John 19:34 (NET)

John 19:34 (KJV)
But one of the soldiers pierced his side with a spear, and blood and water flowed out immediately. But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.

NET Parallel Greek

 Stephanus Textus Receptus

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

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

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

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

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

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

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

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

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

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

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

[11] Philippians 3:9b (NET)

[12] John 3:21 (NET)

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

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

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

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

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

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

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

[20] Romans 5:5 (NET)

[21] Romans 11:36 (NET)

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

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

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

[25] John 19:30b (NET)

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

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

[28] John 4:14 (NET)

Isaiah 53:10-12, Part 3

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

Masoretic Text

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

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

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

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

Translation of forms of חֵפֶץ (chephets) in the Septuagint
Adjectives Nouns

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

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

Masoretic Text

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

3 Kings 10:13a (Elpenor English)
And king Solomon gave unto the queen of Sheba all her desire (חֶפְצָהּ֙), whatsoever she asked, beside that which Solomon gave her of his royal bounty. King Solomon gave the queen of Sheba everything she requested[1] (chephets, חפצה), besides what he had freely offered her. And King Salomon had given the queen of Saba everything, as much as she desired (ἠθέλησεν), as much as she requested, beyond all that Salomon had given her through the hand of the king, And king Solomon gave to the queen of Saba all that she desired (ἠθέλησεν), whatsoever she asked, besides all that he had given her by the hand of king Solomon:

2 Chronicles 9:12a (Tanakh)

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

2 Chronicles 9:12a (Elpenor English)
And king Solomon gave to the queen of Sheba all her desire (חֶפְצָהּ֙), whatsoever she asked, beside that which she had brought unto the king. King Solomon gave the queen of Sheba everything she requested[2] (chephets, חפצה), more than what she had brought him. And King Salomon gave the queen of Saba all her wants (θελήματα) which she requested, beyond everything she had brought King Salomon. And king Solomon gave to the queen of Saba all that she requested[3] (θελήματα), besides all that she brought to king Solomon:

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

Masoretic Text

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

Isaiah 53:11a (Elpenor English)
and the pleasure of the LORD… and the Lord’s purpose… And the Lord wishes… the Lord also is pleased…

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

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

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

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

Masoretic Text

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

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

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

Masoretic Text

 Septuagint
Isaiah 10:13a (Tanakh) Table

Isaiah 10:13a (NETS)
By the strength of my hand (יָדִי֙) I have done it, “By my strength I will do it,

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

The next verse follows for comparison.

Masoretic Text

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

Isaiah 10:14b (Elpenor English)
And my hand (יָדִי֙) hath found as a nest the riches of the people: and as one gathereth eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped. My hand (yad, ידי) discovered the wealth of the nations, as if it were in a nest; as one gathers up abandoned eggs, I gathered up the whole earth.  There was no wing flapping or open mouth chirping.” and take with my hand (τῇ χειρὶ) the whole world like a nest and seize its inhabitants like eggs that have been forsaken, and there is none who will escape from or contradict me.” and I will take with my hand (τῇ χειρὶ) all the world as a nest: and I will even take them as eggs that have been left; and there is none that shall escape me, or contradict me.

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

Masoretic Text

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

Isaiah 1:24, 25 (Elpenor English)
Therefore saith the LORD, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies: Therefore, the Sovereign Lord of Heaven’s Armies, the Powerful One of Israel, says this: “Ah, I will seek vengeance against my adversaries, I will take revenge against my enemies. Therefore this is what the Sovereign, the Lord Sabaoth, says: Ah mighty ones of Israel!  For my wrath on my adversaries will not abate, and I will exact judgment from my foes! Therefore thus saith the Lord, the Lord of hosts, Woe to the mighty [men] of Israel; for my wrath shall not cease against mine adversaries, and I will execute judgment on mine enemies.
And I will turn my hand (יָדִי֙) upon thee, and purely purge away thy dross, and take away all thy tin: I will attack you [NET note 66: turn my hand (yad, ידי) against you]; I will purify your metal with flux.  I will remove all your slag. And I will turn my hand (τὴν χεῗρά μου) against you and will burn you to bring about purity.  But the disobedient I will destroy, and I will remove from you all the lawless and humble all who are arrogant. And I will bring my hand (τὴν χεῖρά μου) upon thee, and purge thee completely, and I will destroy the rebellious, and will take away from thee all transgressors.

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

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

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

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

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

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

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

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

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

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

1 Kings 10:13 (Tanakh)

 1 Kings 10:13 (KJV)

1 Kings 10:13 (NET)
And king Solomon gave unto the queen of Sheba all her desire, whatsoever she asked, beside that which Solomon gave her of his royal bounty.  So she turned and went to her own country, she and her servants. And king Solomon gave unto the queen of Sheba all her desire, whatsoever she asked, beside that which Solomon gave her of his royal bounty.  So she turned and went to her own country, she and her servants. King Solomon gave the queen of Sheba everything she requested, besides what he had freely offered her.  Then she left and returned to her homeland with her attendants.

1 Kings 10:13 (Septuagint BLB)

3 Kings 10:13 (Septuagint Elpenor)
καὶ ὁ βασιλεὺς Σαλωμων ἔδωκεν τῇ βασιλίσσῃ Σαβα πάντα ὅσα ἠθέλησεν ὅσα ᾐτήσατο ἐκτὸς πάντων ὧν δεδώκει αὐτῇ διὰ χειρὸς τοῦ βασιλέως Σαλωμων καὶ ἀπεστράφη καὶ ἦλθεν εἰς τὴν γῆν αὐτῆς αὐτὴ καὶ πάντες οἱ παῗδες αὐτῆς καὶ ὁ βασιλεὺς Σαλωμὼν ἔδωκε τῇ βασιλίσσῃ Σαβὰ πάντα, ὅσα ἠθέλησεν, ὅσα ᾐτήσατο, ἐκτὸς πάντων ὧν ἐδεδόκει αὐτῇ διὰ χειρὸς τοῦ βασιλέως Σαλωμών· καὶ ἀπεστράφη καὶ ἦλθεν εἰς τὴν γῆν αὐτῆς, αὐτὴ καὶ πάντες οἱ παῖδες αὐτῆς

3 Reigns 10:13 (NETS)

3 Kings 10:13 (English Elpenor)
And King Salomon had given the queen of Saba everything, as much as she desired, as much as she requested, beyond all that Salomon had given her through the hand of the king, and she returned and went to her own land, she and all her servants. And king Solomon gave to the queen of Saba all that she desired, whatsoever she asked, besides all that he had given her by the hand of king Solomon: and she returned, and came into her own land, she and her servants.

2 Chronicles 9:12 (Tanakh)

 2 Chronicles 9:12 (KJV)

2 Chronicles 9:12 (NET)
And king Solomon gave to the queen of Sheba all her desire, whatsoever she asked, beside that which she had brought unto the king.  So she turned, and went away to her own land, she and her servants. And king Solomon gave to the queen of Sheba all her desire, whatsoever she asked, beside that which she had brought unto the king.  So she turned, and went away to her own land, she and her servants. King Solomon gave the queen of Sheba everything she requested, more than what she had brought him.  Then she left and returned to her homeland with her attendants.

2 Chronicles 9:12 (Septuagint BLB)

2 Chronicles 9:12 (Septuagint Elpenor)
καὶ ὁ βασιλεὺς Σαλωμων ἔδωκεν τῇ βασιλίσσῃ Σαβα πάντα τὰ θελήματα αὐτῆς ἃ ᾔτησεν ἐκτὸς πάντων ὧν ἤνεγκεν τῷ βασιλεῗ Σαλωμων καὶ ἀπέστρεψεν εἰς τὴν γῆν αὐτῆς καὶ ὁ βασιλεὺς Σαλωμὼν ἔδωκε τῇ βασιλίσσῃ Σαβὰ πάντα τὰ θελήματα αὐτῆς, ἃ ᾔτησεν, ἐκτὸς πάντων, ὧν ἤνεγκε τῷ βασιλεῖ Σαλωμών· καὶ ἀπέστρεψεν εἰς τὴν γῆν αὐτῆς

2 Supplements 9:12 (NETS)

2 Chronicles 9:12 (English Elpenor)
And King Salomon gave the queen of Saba all her wants which she requested, beyond everything she had brought King Salomon.   And she returned to her land. And king Solomon gave to the queen of Saba all that she requested, besides all that she brought to king Solomon: and she returned to her [own] land.

Isaiah 10:13 (Tanakh)

 Isaiah 10:13 (KJV)

Isaiah 10:13 (NET)
For he saith, By the strength of my hand I have done it, and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man: For he saith, By the strength of my hand I have done it, and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man: For he says: “By my strong hand I have accomplished this, by my strategy that I devised.  I invaded the territory of nations and looted their storehouses.  Like a mighty conqueror, I brought down rulers.

Isaiah 10:13 (Septuagint BLB)

Isaiah 10:13 (Septuagint Elpenor)
εἶπεν γάρ τῇ ἰσχύι ποιήσω καὶ τῇ σοφίᾳ τῆς συνέσεως ἀφελῶ ὅρια ἐθνῶν καὶ τὴν ἰσχὺν αὐτῶν προνομεύσω καὶ σείσω πόλεις κατοικουμένας εἶπε γάρ· ἐν τῇ ἰσχύϊ ποιήσω καὶ ἐν τῇ σοφίᾳ τῆς συνέσεως, ἀφελῶ ὅρια ἐθνῶν καὶ τὴν ἰσχὺν αὐτῶν προνομεύσω

Isaiah 10:13, 14a (NETS)

Isaiah 10:13 (English Elpenor)
For he said: “By my strength I will do it, and by the wisdom of my understanding I will remove the boundaries of nations, and I will plunder their strength.  (14) And I will shake inhabited cities For he said, I will act in strength, and in the wisdom of [my] understanding I will remove the boundaries of nations, and will spoil their strength.

Isaiah 10:14 (Tanakh)

 Isaiah 10:14 (KJV)

Isaiah 10:14 (NET)
And my hand hath found as a nest the riches of the people: and as one gathereth eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped. And my hand hath found as a nest the riches of the people: and as one gathereth eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped. My hand discovered the wealth of the nations, as if it were in a nest; as one gathers up abandoned eggs, I gathered up the whole earth.  There was no wing flapping or open mouth chirping.”

Isaiah 10:14 (Septuagint BLB)

Isaiah 10:14 (Septuagint Elpenor)
(13b καὶ σείσω πόλεις κατοικουμένας) καὶ τὴν οἰκουμένην ὅλην καταλήμψομαι τῇ χειρὶ ὡς νοσσιὰν καὶ ὡς καταλελειμμένα ᾠὰ ἀρῶ καὶ οὐκ ἔστιν ὃς διαφεύξεταί με ἢ ἀντείπῃ μοι καὶ σείσω πόλεις κατοικουμένας καὶ τὴν οἰκουμένην ὅλην καταλήψομαι τῇ χειρὶ ὡς νοσσιὰν καὶ ὡς καταλελειμμένα ὠὰ ἀρῶ, καὶ οὐκ ἔστιν ὃς διαφεύξεταί με ἢ ἀντείπῃ μοι

Isaiah 10:14 (NETS)

Isaiah 10:14 (English Elpenor)
And I will shake inhabited cities and take with my hand the whole world like a nest and seize its inhabitants like eggs that have been forsaken, and there is none who will escape from or contradict me.” And I will shake the inhabited cities: and I will take with my hand all the world as a nest: and I will even take them as eggs that have been left; and there is none that shall escape me, or contradict me.

Isaiah 1:24 (Tanakh)

 Isaiah 1:24 (KJV)

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

Isaiah 1:24 (Septuagint Elpenor)
διὰ τοῦτο τάδε λέγει ὁ δεσπότης κύριος σαβαωθ οὐαὶ οἱ ἰσχύοντες Ισραηλ οὐ παύσεται γάρ μου ὁ θυμὸς ἐν τοῗς ὑπεναντίοις καὶ κρίσιν ἐκ τῶν ἐχθρῶν μου ποιήσω διὰ τοῦτο τάδε λέγει Κύριος ὁ δεσπότης σαβαώθ, ὁ δυνάστης τοῦ ᾿Ισραήλ· οὐαὶ τοῖς ἰσχύουσιν ἐν ῾Ιερουσαλήμ· οὐ παύσεται γάρ μου ὁ θυμὸς ἐν τοῖς ὑπεναντίοις, καὶ κρίσιν ἐκ τῶν ἐχθρῶν μου ποιήσω.

Isaiah 1:24 (NETS)

Isaiah 1:24 (English Elpenor)
Therefore this is what the Sovereign, the Lord Sabaoth, says: Ah mighty ones of Israel!  For my wrath on my adversaries will not abate, and I will exact judgment from my foes! Therefore thus saith the Lord, the Lord of hosts, Woe to the mighty [men] of Israel; for my wrath shall not cease against mine adversaries, and I will execute judgment on mine enemies.

Isaiah 1:25 (Tanakh)

 Isaiah 1:25 (KJV)

Isaiah 1:25 (NET)
And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin: And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin: I will attack you; I will purify your metal with flux.  I will remove all your slag.

Isaiah 1:25 (Septuagint BLB)

Isaiah 1:25 (Septuagint Elpenor)
καὶ ἐπάξω τὴν χεῗρά μου ἐπὶ σὲ καὶ πυρώσω σε εἰς καθαρόν τοὺς δὲ ἀπειθοῦντας ἀπολέσω καὶ ἀφελῶ πάντας ἀνόμους ἀπὸ σοῦ καὶ πάντας ὑπερηφάνους ταπεινώσω καὶ ἐπάξω τὴν χεῖρά μου ἐπὶ σὲ καὶ πυρώσω σε εἰς καθαρόν, τοὺς δὲ ἀπειθοῦντας ἀπολέσω καὶ ἀφελῶ πάντας ἀνόμους ἀπὸ σοῦ καὶ πάντας ὑπηφάνους ταπεινώσω

Isaiah 1:25 (NETS)

Isaiah 1:25 (English Elpenor)
And I will turn my hand against you and will burn you to bring about purity.  But the disobedient I will destroy, and I will remove from you all the lawless and humble all who are arrogant. And I will bring my hand upon thee, and purge thee completely, and I will destroy the rebellious, and will take away from thee all transgressors.

Luke 12:6 (NET)

Luke 12:6 (KJV)
Aren’t five sparrows sold for two pennies?  Yet not one of them is forgotten before God. Are not five sparrows sold for two farthings, and not one of them is forgotten before God?

NET Parallel Greek

 Stephanus Textus Receptus

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

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

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

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

[4] Isaiah 1:24a (NET)

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

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

[7] Fear – Exodus, Part 4

[8] The Lost Son of Perdition, Part 4

Psalm 22, Part 5

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

Masoretic Text

 Septuagint
Psalm 22:13 (Tanakh) Psalm 22:13 (NET) Psalm 21:14 (NETS)

Psalm 21:14 (Elpenor English)
They [strong bulls of Bashan] gaped upon me with their mouths, as a ravening and a roaring lion. They [powerful bulls of Bashan] open their mouths to devour me like a roaring lion that rips its prey. they [fat bulls] opened their mouth at me, like a lion that ravens and roars. They [fat bulls] have opened their mouth against me, as a ravening and roaring lion.

The strong or fat bulls became like a roaring lion.  I used the Greek of the Septuagint to cross reference with the New Testament.  The Greek word translated They have opened was ἤνοιξαν (a form of ἀνοίγω).  They opened their mouths “to disclose, bring into the open, reveal” their hatred for God, the same hatred that lives in all sinful flesh (Revelation 13:6 NET):

So the beast opened (ἤνοιξεν, a form of ἀνοίγω) his mouth to blaspheme[1] against God—to blaspheme both his name and his dwelling place (σκηνὴν, a form of σκηνή), that is,[2] those who dwell (σκηνοῦντας, a form of σκηνόω) in heaven.

The Greek word translated roaring was ὠρυόμενος (a form of ὠρύομαι).  Peter wrote (1 Peter 5:8 NET):

Be sober and alert.  Your enemy the devil, like a roaring (ὠρυόμενος, a form of ὠρύομαι) lion, is on the prowl looking for someone to devour.

The tongue is a small part of the body, James wrote, yet it has great pretensions.[3]  Think how small[4] a flame sets a huge forest ablaze.  And the tongue is a fire!  The tongue represents the world of wrongdoing[5] among the parts of our bodies.  It pollutes the entire body and sets fire to the course of human existence—and is set on fire by hell.[6]

The things that come out of the mouth come from the heart, Jesus told his disciples, and these things defile a person.  For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander.  These are the things that defile a person…[7]

Paul listed θυμοί (a form of θυμός; NET: outbursts of anger) among the works of the flesh (τὰ ἔργα τῆς σαρκός): Now the works of the flesh are obvious: sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things.  I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God![8]

The Greek word translated ravening was ἁρπάζων, a form of ἁρπάζω.  This particular form of ἁρπάζω doesn’t occur in the New Testament.  As I scanned the other forms, standing as a spectator among the strong/fat bulls blaspheming as a ravening and roaring lion, looking up to Jesus as He endured the cross and this cacophony of sin while making music in his heart with Psalm 22, I heard his word with the same faithfulness that sustained Him (John 10:11-13 NET).

I am the good shepherd.  The good shepherd lays down his life for the sheep.  The[9] hired hand, who is not a shepherd and does[10] not own sheep, sees the wolf coming and abandons the sheep and runs away.  So the wolf attacks (ἁρπάζει, another form of ἁρπάζω) the sheep and scatters them.[11]  Because[12] he is a hired hand and is not concerned about the sheep, he runs away.

The Greek word translated good was καλός: “beautiful (in appearance), fair; good and pleasing in appearance, beautiful; good, useful; conducive to pleasure and enjoyment; advantageous, beneficial, desirable; free from defects, fine, precious; morally good, honest, noble, praiseworthy, contributing to salvation; blameless, excellent, unobjectionable; free from defects, fine, precious; pleasant, desirable, advantageous.”  I’ve considered this beautiful good elsewhere.

The Greek words translated his life were the very familiar ψυχὴν αὐτοῦ.  After the earlier study in Isaiah I am fully primed to hear Jesus’ soul/life as functionally equivalent to ζωὴν αἰώνιον (eternal life).

The Greek word translated lays down (KJV: giveth) was τίθησιν, an active voice, indicative mood, 3rd person singular form of τίθημι in the present tense.  Here I’ll spend some time meditating on some of the ways Jesus’ lays down his soul/life for (ὑπὲρ) the sheep.

The first definition of τίθημι in the Koine Greek Lexicon online is: “to put, place, lay, lay aside.”  Paul wrote believers in Philippi (Philippians 2:5-8 NET):

You should have the same attitude toward one another that Christ Jesus had [Table], who, though he existed in the form of God, did not regard equality with God as something to be grasped, but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature [Table].  He humbled himself by becoming obedient (ὑπήκοος) to the point of death—even death on a cross!

The Greek word translated emptied was ἐκένωσεν (a form of κενόω).  I began to understand his “laying aside” of this soul/life of God when I began to believe that יהוה (Yehovah) became a human being (John 1:1-5, 14).

The next definition is: “to cause to be, render.”  Paul wrote believers in Ephesus (Ephesians 2:1-7 NET):

And although you were dead in your offenses and sins [Table], in which you formerly lived according to this world’s present path, according to the ruler of the domain of the air, the ruler of the spirit that is now energizing the sons of disobedience, among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were[13] by nature children of wrath even as the rest…

But God, being rich in mercy because of his great love with which he loved us, even though we were dead in offenses, made us alive together with Christ—by grace you are saved!—and he raised us up together with him and seated us together with him in the heavenly realms in Christ Jesus, to demonstrate in the coming ages the surpassing wealth[14] of his grace in kindness toward us in Christ Jesus.

The next definition of τίθημι is: “to set (something), place (something).”  Jesus promised his disciples (John 14:16, 17 NET Table):

I will ask the Father, and he will give you another Advocate to be with you forever—the Spirit of truth, whom the world cannot accept because it does not see him or know him.  But you know him because he resides (μένει, a form of μένω) with you and will be in you.

The next definition is: “to lay (something) (e.g., to lay stones for a building or road, thus to construct, make).”  Paul continued his letter to believers in Ephesus (Ephesians 2:17-22 NET):

And he came and preached peace to you who were far off and peace[15] to those who were near, so that through him we both have access in one Spirit (Romans 8:26, 27) to the Father.  So then you are no longer foreigners and noncitizens, but you are[16] fellow citizens with the saints and members of God’s household, because you have been built on the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone.  In him the whole building,[17] being joined together, grows into a holy temple in the Lord, in whom you also are being built together into a dwelling place (κατοικητήριον) of God in the Spirit.

The next definition of τίθημ is: “to pitch (a tent).”  Paul wrote believers in Corinth (2 Corinthians 5:1-5 NET):

For we know that if our earthly house, the tent we live in, is dismantled, we have a building from God, a house not built by human hands, that is eternal in the heavens.  For in this earthly house we groan, because we desire to put on our heavenly dwelling, if indeed,[18] after we have put on our heavenly house, we will not be found naked.  For we groan while we are in this tent, since we are weighed down, because[19] we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life (ζωῆς, a form of ζωή).  Now the one who prepared us for this very purpose is God, who gave[20] us the Spirit as a down payment.

The next definition is: “to establish, institute, decree, ordain, appoint (e.g., to appoint a law for the land).”  Jesus told his disciples (John 15:16, 17 NET):

You did not choose me, but I chose you and appointed you to go and bear fruit, fruit that remains, so that whatever you ask the Father in my name he will give you.  This I command you—to love one another.

The next definition of τίθημι is: “to give a name to (something or someone).”  In his vision on Patmos John scribed Jesus’ letter To the angel of the church in Philadelphia[21] (Revelation 3:11, 12 NET):

I[22] am coming soon.  Hold on to what you have so that no one can take away your crown.  The one who conquers I will make a pillar in the temple of my God, and he will never depart from it.  I will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down[23] out of heaven from my God), and my new name as well.

The Greek word translated conquers was νικῶν (a form of νικάω).  A loud voice in heaven exclaimed in John’s vision, describing how one conquers (Revelation 12:10, 11 NET):

Then I heard a loud voice in heaven saying, “The salvation and the power and the kingdom of our God, and the ruling authority of his Christ, have now come, because the accuser[24] of our brothers and sisters, the one who accuses them[25] day and night before our God, has been thrown down[26] (Luke 10:17-20).  But they overcame (ἐνίκησαν, another form of νικάω) him by the blood of the Lamb and by the word of their testimony, and they did not love their lives so much that they were afraid to die (Romans 6:1-23).

The next definition of τίθημι is: “to designate as, categorize as.”  Paul wrote believers in Rome (Romans 8:1-4 NET):

There is therefore now no condemnation for those who are in Christ Jesus.[27]  For the law of the life-giving Spirit (τοῦ πνεύματος τῆς ζωῆς) in Christ Jesus has set you[28] free from the law of sin and death.  For God achieved what the law could not do because it was weakened through the flesh.  By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

Apparently (NET note 1) on two separate occasions in the past, scribes added the final phrases of verse 4—μὴ κατὰ σάρκα περιπατοῦσιν (who do not walk according to the flesh) and ἀλλὰ κατὰ πνεῦμα (but according to the Spirit)—as appositive phrases to ἐν Χριστῷ Ἰησοῦ (in Christ Jesus) in verse 1.  I don’t doubt this is what Paul and the Holy Spirit meant by the phrase in Christ Jesus.  It only becomes problematic if one ignores the hard-won experience by which Paul confirmed that There is therefore now no condemnation, and is led in the name of Christ away from the Holy Spirit back to one’s own efforts to obey the law in the flesh.

So here is another important designation or category (Romans 7:14-20 NET):

For we know that the law is spiritual—but I am unspiritual,[29] sold into slavery to sin.  For I don’t understand what I am doing.  For I do not do what I want—instead, I do what I hate.  But if I do what I don’t want, I agree that the law is good (καλός).  But now it is no longer me doing it, but[30] sin that lives (οἰκοῦσα, a form of οἰκέω) in me.  For I know that nothing good lives (οἰκεῖ, another form of οἰκέω) in me, that is, in my flesh.  For I want to do the good, but I cannot do it.  For I do not do the good I want, but I do the very evil I do not want!  Now if I do what I do not want, it is no longer me doing it but sin that lives (οἰκοῦσα, a form of οἰκέω) in me [Table].

The next definition of τίθημι is: “to appoint (someone) (e.g., to make him a prophet, put a king on a throne).”  Paul wrote to believers in Thessalonica (1 Thessalonians 5:9-11 NET):

For God did not destine us for wrath (Romans 1:18-32) but[31] for gaining salvation through our Lord Jesus Christ.  He died for us so that whether we are alert or asleep, we will come to life (ζήσωμεν, a form of ζάω; KJV: live) together with him.  Therefore encourage one another and build up each other, just as you are in fact doing.

The next definition is: “to direct (someone) to do (something).”  Jesus commanded his disciples (John 15:4, 5 NET):

Remain in me, and I will remain in you.  Just as the branch cannot bear fruit by itself, unless it remains[32] in the vine, so neither can you unless you remain[33] in me [Table].

“I am the vine; you are the branches.  The one who remains (John 15:9-17) in me—and I in him—bears much fruit (Galatians 5:16-26) because apart from me you can accomplish nothing.

The next definition of τίθημι is: “to entrust (something) to (someone).”  Paul wrote to Timothy (2 Timothy 1:11-14):

For this gospel I was appointed a preacher and apostle and teacher.[34]  Because of this, in fact, I suffer as I do.  But I am not ashamed because I know the one in whom my faith is set and I am convinced that he is able to protect what has been entrusted to me until that day.  Hold to the standard of sound words that you heard from me and do so with the faith and love (Galatians 5:22, 23) that are in Christ Jesus.  Protect that good thing (καλὴν, a form of καλός) entrusted to you,[35] through the Holy Spirit who lives (ἐνοικοῦντος, a form of ἐνοικέω) within us.

The next definition is: “to allow (something to happen).”  Jesus said (Matthew 5:15, 16 NET):

People do not light a lamp and put it under a basket but on a lampstand, and it gives light to all in the house.  In the same way, let your light shine before people, so that they can see your good (καλὰ, another form of καλός) deeds and give honor to your Father in heaven.

The next definition of τίθημι is: “to make a name for (someone).”  Paul expounded to believers in Philippi the result of Jesus’ obedience to the point of death—even death on a cross! (Philippians 2:9-11 NET):

As a result God highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee will bow—in heaven and on earth and under the earth—and every tongue confess that Jesus Christ is Lord to the glory of God the Father.

The final definition is: “to put (someone) in (a place) (e.g., to put him in jail).”  Paul wrote to believers in Colossae (Colossians 1:13, 14 NET):

He [God, the Father] delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins [Table].

So who are the sheep for whom the good shepherd lays down (KJV: giveth) his soul/life?  My sheep listen[36] to my voice, Jesus said (John 10:27-30 NET):

and I know them, and they follow me.  I give them eternal life (ζωὴν αἰώνιον), and they will never perish; no one will snatch (ἁρπάσει, another form of ἁρπάζω) them from my hand.  My Father, who[37] has given them to me, is greater[38] than all, and no one can snatch (ἁρπάζειν, another form of ἁρπάζω) them from my[39] Father’s hand.  The Father and I are one.

Tables comparing Psalm 22:13 in the Tanakh, KJV and NET, and comparing Psalm 22:13 (21:14) in the Septuagint (BLB and Elpenor), and tables comparing Revelation 13:6; James 3:5, 6; John 10:12, 13; Ephesians 2:3; 2:7; 2:17; 2:19; 2:21; 2 Corinthians 5:3-5; Revelation 3:7; 3:11-12; 12:10; Romans 8:1, 2; 7:14; 7:17; 1 Thessalonians 5:9; 2 Timothy 1:11; 1:14; John 10:27; 10:29 and Matthew 6:10 in the NET and KJV follow.

Psalm 22:13 (Tanakh) Psalm 22:13 (KJV) Psalm 22:13 (NET)
They gaped upon me with their mouths, as a ravening and a roaring lion. They gaped upon me with their mouths, as a ravening and a roaring lion. They open their mouths to devour me like a roaring lion that rips its prey.
Psalm 22:13 (Septuagint BLB) Psalm 21:14 (Septuagint Elpenor)
ἤνοιξαν ἐπ᾽ ἐμὲ τὸ στόμα αὐτῶν ὡς λέων ὁ ἁρπάζων καὶ ὠρυόμενος ἤνοιξαν ἐπ᾿ ἐμὲ τὸ στόμα αὐτῶν ὡς λέων ἁρπάζων καὶ ὠρυόμενος
Psalm 21:14 (NETS) Psalm 21:14 (English Elpenor)
they opened their mouth at me, like a lion that ravens and roars. They have opened their mouth against me, as a ravening and roaring lion.
Revelation 13:6 (NET) Revelation 13:6 (KJV)
So the beast opened his mouth to blaspheme against God—to blaspheme both his name and his dwelling place, that is, those who dwell in heaven. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἤνοιξεν τὸ στόμα αὐτοῦ εἰς βλασφημίας πρὸς τὸν θεὸν βλασφημῆσαι τὸ ὄνομα αὐτοῦ καὶ τὴν σκηνὴν αὐτοῦ, τοὺς ἐν τῷ οὐρανῷ σκηνοῦντας και ηνοιξεν το στομα αυτου εις βλασφημιαν προς τον θεον βλασφημησαι το ονομα αυτου και την σκηνην αυτου και τους εν τω ουρανω σκηνουντας και ηνοιξεν το στομα αυτου εις βλασφημιαν προς τον θεον βλασφημησαι το ονομα αυτου και την σκηνην αυτου τους εν τω ουρανω σκηνουντας
James 3:5, 6 (NET) James 3:5, 6 (KJV)
So, too, the tongue is a small part of the body, yet it has great pretensions.  Think how small a flame sets a huge forest ablaze. Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ μεγάλα αὐχεῖ. ἰδοὺ ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει ουτως και η γλωσσα μικρον μελος εστιν και μεγαλαυχει ιδου ολιγον πυρ ηλικην υλην αναπτει ουτως και η γλωσσα μικρον μελος εστιν και μεγαλαυχει ιδου ολιγον πυρ ηλικην υλην αναπτει
And the tongue is a fire!  The tongue represents the world of wrongdoing among the parts of our bodies.  It pollutes the entire body and sets fire to the course of human existence—and is set on fire by hell. And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἡ γλῶσσα πῦρ· ὁ κόσμος τῆς ἀδικίας ἡ γλῶσσα καθίσταται ἐν τοῖς μέλεσιν ἡμῶν, ἡ σπιλοῦσα ὅλον τὸ σῶμα καὶ φλογίζουσα τὸν τροχὸν τῆς γενέσεως καὶ φλογιζομένη ὑπὸ τῆς γεέννης και η γλωσσα πυρ ο κοσμος της αδικιας ουτως η γλωσσα καθισταται εν τοις μελεσιν ημων η σπιλουσα ολον το σωμα και φλογιζουσα τον τροχον της γενεσεως και φλογιζομενη υπο της γεεννης και η γλωσσα πυρ ο κοσμος της αδικιας ουτως η γλωσσα καθισταται εν τοις μελεσιν ημων η σπιλουσα ολον το σωμα και φλογιζουσα τον τροχον της γενεσεως και φλογιζομενη υπο της γεεννης
John 10:12, 13 (NET) John 10:12, 13 (KJV)
The hired hand, who is not a shepherd and does not own sheep, sees the wolf coming and abandons the sheep and runs away.  So the wolf attacks the sheep and scatters them. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ μισθωτὸς καὶ οὐκ ὢν ποιμήν, οὗ οὐκ ἔστιν τὰ πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον καὶ ἀφίησιν τὰ πρόβατα καὶ φεύγει – καὶ ὁ λύκος ἁρπάζει αὐτὰ καὶ σκορπίζει ο μισθωτος δε και ουκ ων ποιμην ου ουκ εισιν τα προβατα ιδια θεωρει τον λυκον ερχομενον και αφιησιν τα προβατα και φευγει και ο λυκος αρπαζει αυτα και σκορπιζει τα προβατα ο μισθωτος δε και ουκ ων ποιμην ου ουκ εισιν τα προβατα ιδια θεωρει τον λυκον ερχομενον και αφιησιν τα προβατα και φευγει και ο λυκος αρπαζει αυτα και σκορπιζει τα προβατα
Because he is a hired hand and is not concerned about the sheep, he runs away. The hireling fleeth, because he is an hireling, and careth not for the sheep.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὅτι μισθωτός ἐστιν καὶ οὐ μέλει αὐτῷ περὶ τῶν προβάτων ο δε μισθωτος φευγει οτι μισθωτος εστιν και ου μελει αυτω περι των προβατων ο δε μισθωτος φευγει οτι μισθωτος εστιν και ου μελει αυτω περι των προβατων
Ephesians 2:3 (NET) Ephesians 2:3 (KJV)
among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath even as the rest… Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημεν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί εν οις και ημεις παντες ανεστραφημεν ποτε εν ταις επιθυμιαις της σαρκος ημων ποιουντες τα θεληματα της σαρκος και των διανοιων και ημεν τεκνα φυσει οργης ως και οι λοιποι εν οις και ημεις παντες ανεστραφημεν ποτε εν ταις επιθυμιαις της σαρκος ημων ποιουντες τα θεληματα της σαρκος και των διανοιων και ημεν τεκνα φυσει οργης ως και οι λοιποι
Ephesians 2:7 (NET) Ephesians 2:7 (KJV)
to demonstrate in the coming ages the surpassing wealth of his grace in kindness toward us in Christ Jesus. That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφ᾿ ἡμᾶς ἐν Χριστῷ Ἰησοῦ ινα ενδειξηται εν τοις αιωσιν τοις επερχομενοις τον υπερβαλλοντα πλουτον της χαριτος αυτου εν χρηστοτητι εφ ημας εν χριστω ιησου ινα ενδειξηται εν τοις αιωσιν τοις επερχομενοις τον υπερβαλλοντα πλουτον της χαριτος αυτου εν χρηστοτητι εφ ημας εν χριστω ιησου
Ephesians 2:17 (NET) Ephesians 2:17 (KJV)
And he came and preached peace to you who were far off and peace to those who were near, And came and preached peace to you which were afar off, and to them that were nigh.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς και ελθων ευηγγελισατο ειρηνην υμιν τοις μακραν και τοις εγγυς και ελθων ευηγγελισατο ειρηνην υμιν τοις μακραν και τοις εγγυς
Ephesians 2:19 (NET) Ephesians 2:19 (KJV)
So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God’s household, Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
῎Αρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι ἀλλὰ ἐστὲ συμπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ αρα ουν ουκετι εστε ξενοι και παροικοι αλλα συμπολιται των αγιων και οικειοι του θεου αρα ουν ουκετι εστε ξενοι και παροικοι αλλα συμπολιται των αγιων και οικειοι του θεου
Ephesians 2:21 (NET) Ephesians 2:21 (KJV)
In him the whole building, being joined together, grows into a holy temple in the Lord, In whom all the building fitly framed together groweth unto an holy temple in the Lord:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ, εν ω πασα η οικοδομη συναρμολογουμενη αυξει εις ναον αγιον εν κυριω εν ω πασα οικοδομη συναρμολογουμενη αυξει εις ναον αγιον εν κυριω
2 Corinthians 5:3-5 (NET) 2 Corinthians 5:3-5 (KJV)
if indeed, after we have put on our heavenly house, we will not be found naked. If so be that being clothed we shall not be found naked.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἴ γε καὶ |ἐνδυσάμενοι| οὐ γυμνοὶ εὑρεθησόμεθα ειγε και ενδυσαμενοι ου γυμνοι ευρεθησομεθα ειγε και ενδυσαμενοι ου γυμνοι ευρεθησομεθα
For we groan while we are in this tent, since we are weighed down, because we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ γὰρ οἱ ὄντες ἐν τῷ σκήνει στενάζομεν βαρούμενοι, ἐφ᾿ ᾧ οὐ θέλομεν ἐκδύσασθαι ἀλλ᾿ ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς και γαρ οι οντες εν τω σκηνει στεναζομεν βαρουμενοι επειδη ου θελομεν εκδυσασθαι αλλ επενδυσασθαι ινα καταποθη το θνητον υπο της ζωης και γαρ οι οντες εν τω σκηνει στεναζομεν βαρουμενοι εφ ω ου θελομεν εκδυσασθαι αλλ επενδυσασθαι ινα καταποθη το θνητον υπο της ζωης
Now the one who prepared us for this very purpose is God, who gave us the Spirit as a down payment. Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο θεός, ὁ δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ πνεύματος ο δε κατεργασαμενος ημας εις αυτο τουτο θεος ο και δους ημιν τον αρραβωνα του πνευματος ο δε κατεργασαμενος ημας εις αυτο τουτο θεος ο και δους ημιν τον αρραβωνα του πνευματος
Revelation 3:7 (NET) Revelation 3:7 (KJV)
“To the angel of the church in Philadelphia write the following: “This is the solemn pronouncement of the Holy One, the True One, who holds the key of David, who opens doors no one can shut, and shuts doors no one can open: And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Καὶ τῷ ἀγγέλῳ τῆς ἐν Φιλαδελφείᾳ ἐκκλησίας γράψον Τάδε λέγει ὁ ἅγιος, ὁ ἀληθινός, ὁ ἔχων τὴν κλεῖν Δαυίδ, ὁ ἀνοίγων καὶ οὐδεὶς κλείσει καὶ κλείων καὶ οὐδεὶς ἀνοίγει και τω αγγελω της εν φιλαδελφεια εκκλησιας γραψον ταδε λεγει ο αγιος ο αληθινος ο εχων την κλειδα του δαβιδ ο ανοιγων και ουδεις κλειει και κλειει και ουδεις ανοιγει και τω αγγελω της εν φιλαδελφεια εκκλησιας γραψον ταδε λεγει ο αγιος ο αληθινος ο εχων την κλειν του δαυιδ ο ανοιγων και ουδεις κλεισει αυτην ει μη ο ανοιγων και ουδεις ανοιξει
Revelation 3:11, 12 (NET) Revelation 3:11, 12 (KJV)
I am coming soon.  Hold on to what you have so that no one can take away your crown. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἔρχομαι ταχύ· κράτει ὃ ἔχεις, ἵνα μηδεὶς λάβῃ τὸν στέφανον σου ιδου ερχομαι ταχυ κρατει ο εχεις ινα μηδεις λαβη τον στεφανον σου ερχομαι ταχυ κρατει ο εχεις ινα μηδεις λαβη τον στεφανον σου
The one who conquers I will make a pillar in the temple of my God, and he will never depart from it.  I will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), and my new name as well. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ὁ νικῶν ποιήσω αὐτὸν στῦλον ἐν τῷ ναῷ τοῦ θεοῦ μου καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι καὶ γράψω ἐπ᾿ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου καὶ τὸ ὄνομα τῆς πόλεως τοῦ θεοῦ μου (τῆς καινῆς Ἰερουσαλὴμ ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ μου), καὶ τὸ ὄνομα μου τὸ καινόν ο νικων ποιησω αυτον στυλον εν τω ναω του θεου μου και εξω ου μη εξελθη ετι και γραψω επ αυτον το ονομα του θεου μου και το ονομα της πολεως του θεου μου της καινης ιερουσαλημ η καταβαινουσα εκ του ουρανου απο του θεου μου και το ονομα μου το καινον ο νικων ποιησω αυτον στυλον εν τω ναω του θεου μου και εξω ου μη εξελθη ετι και γραψω επ αυτον το ονομα του θεου μου και το ονομα της πολεως του θεου μου της καινης ιερουσαλημ η καταβαινει εκ του ουρανου απο του θεου μου και το ονομα μου το καινον
Revelation 12:10 (NET) Revelation 12:10 (KJV)
Then I heard a loud voice in heaven saying, “The salvation and the power and the kingdom of our God, and the ruling authority of his Christ, have now come, because the accuser of our brothers and sisters, the one who accuses them day and night before our God, has been thrown down. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἤκουσα φωνὴν μεγάλην ἐν τῷ οὐρανῷ λέγουσαν ἄρτι ἐγένετο ἡ σωτηρία καὶ ἡ δύναμις καὶ ἡ βασιλεία τοῦ θεοῦ ἡμῶν καὶ ἡ ἐξουσία τοῦ χριστοῦ αὐτοῦ, ὅτι ἐβλήθη ὁ κατήγωρ τῶν ἀδελφῶν ἡμῶν, ὁ κατηγορῶν αὐτοὺς ἐνώπιον τοῦ θεοῦ ἡμῶν ἡμέρας καὶ νυκτός και ηκουσα φωνην μεγαλην λεγουσαν εν τω ουρανω αρτι εγενετο η σωτηρια και η δυναμις και η βασιλεια του θεου ημων και η εξουσια του χριστου αυτου οτι κατεβληθη ο κατηγορος των αδελφων ημων ο κατηγορων αυτων ενωπιον του θεου ημων ημερας και νυκτος και ηκουσα φωνην μεγαλην εν τω ουρανω λεγουσαν αρτι εγενετο η σωτηρια και η δυναμις και η βασιλεια του θεου ημων και η εξουσια του χριστου αυτου οτι εβληθη ο κατηγορος των αδελφων ημων ο κατηγορων αυτων ενωπιον του θεου ημων ημερας και νυκτος
Romans 8:1, 2 (NET) Romans 8:1, 2 (KJV)
There is therefore now no condemnation for those who are in Christ Jesus. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ. ουδεν αρα νυν κατακριμα τοις εν χριστω ιησου μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα ουδεν αρα νυν κατακριμα τοις εν χριστω ιησου μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα
For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσεν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου ο γαρ νομος του πνευματος της ζωης εν χριστω ιησου ηλευθερωσεν με απο του νομου της αμαρτιας και του θανατου ο γαρ νομος του πνευματος της ζωης εν χριστω ιησου ηλευθερωσεν με απο του νομου της αμαρτιας και του θανατου
Romans 7:14 (NET) Romans 7:14 (KJV)
For we know that the law is spiritual—but I am unspiritual, sold into slavery to sin. For we know that the law is spiritual: but I am carnal, sold under sin.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν, ἐγὼ δὲ σάρκινος εἰμι πεπραμένος ὑπὸ τὴν ἁμαρτίαν οιδαμεν γαρ οτι ο νομος πνευματικος εστιν εγω δε σαρκικος ειμι πεπραμενος υπο την αμαρτιαν οιδαμεν γαρ οτι ο νομος πνευματικος εστιν εγω δε σαρκικος ειμι πεπραμενος υπο την αμαρτιαν
Romans 7:17 (NET) Romans 7:17 (KJV)
But now it is no longer me doing it, but sin that lives in me. Now then it is no more I that do it, but sin that dwelleth in me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ |οἰκοῦσα| ἐν ἐμοὶ ἁμαρτία. νυνι δε ουκετι εγω κατεργαζομαι αυτο αλλ η οικουσα εν εμοι αμαρτια νυνι δε ουκετι εγω κατεργαζομαι αυτο αλλ η οικουσα εν εμοι αμαρτια
1 Thessalonians 5:9 (NET) 1 Thessalonians 5:9 (KJV)
For God did not destine us for wrath but for gaining salvation through our Lord Jesus Christ. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὅτι οὐκ ἔθετο ἡμᾶς ὁ θεὸς εἰς ὀργὴν ἀλλὰ εἰς περιποίησιν σωτηρίας διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ |Χριστοῦ| οτι ουκ εθετο ημας ο θεος εις οργην αλλ εις περιποιησιν σωτηριας δια του κυριου ημων ιησου χριστου οτι ουκ εθετο ημας ο θεος εις οργην αλλ εις περιποιησιν σωτηριας δια του κυριου ημων ιησου χριστου
2 Timothy 1:11 (NET) 2 Timothy 1:11 (KJV)
For this gospel I was appointed a preacher and apostle and teacher. Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος καὶ διδάσκαλος εις ο ετεθην εγω κηρυξ και αποστολος και διδασκαλος εθνων εις ο ετεθην εγω κηρυξ και αποστολος και διδασκαλος εθνων
2 Timothy 1:14 (NET) 2 Timothy 1:14 (KJV)
Protect that good thing entrusted to you, through the Holy Spirit who lives within us. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τὴν καλὴν παραθήκην φύλαξον διὰ πνεύματος ἁγίου τοῦ ἐνοικοῦντος ἐν ἡμῖν την καλην παρακαταθηκην φυλαξον δια πνευματος αγιου του ενοικουντος εν ημιν την καλην παραθηκην φυλαξον δια πνευματος αγιου του ενοικουντος εν ημιν
John 10:27 (NET) John 10:27 (KJV)
My sheep listen to my voice, and I know them, and they follow me. My sheep hear my voice, and I know them, and they follow me:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούουσιν, καγὼ γινώσκω αὐτὰ καὶ ἀκολουθοῦσιν μοι τα προβατα τα εμα της φωνης μου ακουει καγω γινωσκω αυτα και ακολουθουσιν μοι τα προβατα τα εμα της φωνης μου ακουει καγω γινωσκω αυτα και ακολουθουσιν μοι
John 10:29 (NET) John 10:29 (KJV)
My Father, who has given them to me, is greater than all, and no one can snatch them from my Father’s hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ πατήρ μου ὃ δέδωκεν μοι πάντων μεῖζον ἐστιν, καὶ οὐδεὶς δύναται ἁρπάζειν ἐκ τῆς χειρὸς τοῦ πατρός ο πατηρ μου ος δεδωκεν μοι μειζων παντων εστιν και ουδεις δυναται αρπαζειν εκ της χειρος του πατρος μου ο πατηρ μου ος δεδωκεν μοι μειζων παντων εστιν και ουδεις δυναται αρπαζειν εκ της χειρος του πατρος μου
Matthew 6:10 (NET) Matthew 6:10 (KJV)
may your kingdom come, may your will be done on earth as it is in heaven. Thy kingdom come.  Thy will be done in earth, as it is in heaven.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐλθέτω ἡ βασιλεία σου γενηθήτω τὸ θέλημα σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς ελθετω η βασιλεια σου γενηθητω το θελημα σου ως εν ουρανω και επι της γης ελθετω η βασιλεια σου γενηθητω το θελημα σου ως εν ουρανω και επι της γης

[1] The NET parallel Greek text and NA28 had βλασφημίας here, where the Stephanus Textus Receptus and Byzantine Majority Text had βλασφημιαν (KJV: blasphemy).

[2] The Stephanus Textus Receptus had και (KJV: and) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.  So them that dwell in heaven was translated in the KJV as a third item to blaspheme rather than as an appositive phrase of his dwelling place; e.g., may your will be done on earth as it is in heaven (Matthew 6:10b NET).

[3] The NET parallel Greek text and NA28 had μεγάλα αὐχεῖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεγαλαυχει (KJV: boasteth great things).

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

[5] The Stephanus Textus Receptus and Byzantine Majority Text had ουτως (KJV: so) following wrongdoing (KJV: iniquity).  The NET parallel Greek text and NA28 did not.

[6] James 3:5, 6 (NET)

[7] Matthew 15:18-20a (NET)

[8] Galatians 5:19-21 (NET) Table

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

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

[11] The Stephanus Textus Receptus and Byzantine Majority Text had τα προβατα (KJV: the sheep) here.  The NET parallel Greek text and NA28 did not.

[12] The Stephanus Textus Receptus and Byzantine Majority Text had ο δε μισθωτος φευγει (KJV: The hireling fleeth) preceding this clause.  The NET parallel Greek text and NA28 did not.

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

[14] The NET parallel Greek text and NA28 had τὸ ὑπερβάλλον πλοῦτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had τον υπερβαλλοντα πλουτον (KJV: the exceeding riches).

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

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

[17] The Stephanus Textus Receptus had the article η preceding building.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

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

[19] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἐφ᾿ ᾧ here, where the Stephanus Textus Receptus had επειδη (KJV: for that).

[20] The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: also) preceding gave (KJV: hath given).  The NET parallel Greek text and NA28 did not.

[21] Revelation 3:7a

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

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

[24] The NET parallel Greek text and NA28 had κατήγωρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατηγορος.

[25] The NET parallel Greek text and NA28 had αὐτοὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτων.

[26] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἐβλήθη here, where the Stephanus Textus Receptus had κατεβληθη (KJV: is cast down).

[27] The Stephanus Textus Receptus and Byzantine Majority Text had μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα (KJV: who walk not after the flesh, but after the Spirit) here.  The NET parallel Greek text and NA28 did not.

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

[29] The NET parallel Greek text and NA28 had σάρκινος here, where the Stephanus Textus Receptus and Byzantine Majority Text had σαρκικος (KJV: carnal).

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

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

[32] The NET parallel Greek text and NA28 had μένῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεινη (KJV: abide).

[33] The NET parallel Greek text and NA28 had μένητε here, where the Stephanus Textus Receptus and Byzantine Majority Tex had μεινητε (KJV: abide).

[34] The Stephanus Textus Receptus and Byzantine Majority Text had εθνων (KJV: of the Gentiles) here.  The NET parallel Greek text and NA28 did not.

[35] The NET parallel Greek text, NA28 and Byzantine Majority Text had παραθήκην here, where the Stephanus Textus Receptus had παρακαταθηκην (KJV: which was committed unto thee).

[36] The NET parallel Greek text and NA28 had ἀκούουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Tex had ακουει (KJV: hear).

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

[38] The NET parallel Greek text and NA28 had μεῖζον here, where the Stephanus Textus Receptus and Byzantine Majority Text had μειζων.

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