The Lost Son of Perdition, Part 9

Posted on August 8, 2022 by admin

This is a continuation of my consideration of God’s love for Satan revealed in the book of Job. The Lord (Yᵊhōvâ, יהוה) allowed (Job 1:12) Satan to carry out his scientific experiment on Job, a blameless and upright man, one who fears God and turns away from evil.¹

Satan stated his hypothesis before the Lord (Job 1:9b, 10 NET):

Is it for nothing that Job fears God? [Table] Have you not made a hedge around him and his household and all that he has on every side? You have blessed the work of his hands, and his livestock have increased in the land [Table].

In other words, Job’s blamelessness, uprightness, fear or worship of God, turning away from evil was the result of God’s bribe of material well-being (Job 1:1-3). Satan proposed a test for this hypothesis (Job 1:11 NET [Table]):

But extend your hand and strike everything he has, and he will no doubt curse you to your face!

The Lord permitted Satan to take Job’s oxen and donkeys along with most of his servants who tended them (Job 1:14, 15), his sheep along with most of his servants who tended them (Job 1:16), his camels along with most of his servants who tended them (Job 1:17), and his children along with most of his servants who attended them (Job 1:18, 19).

Masoretic Text		Septuagint
Job 1:20-22 (Tanakh/KJV)	Job 1:20-22 (NET)	Job 1:20-22 (NETS)	Job 1:20-22 (English Elpenor)
Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped,	Then Job got up and tore his robe. He shaved his head, and then he threw himself down with his face to the ground.	So Iob arose, tore his clothes and shaved the hair of his head and fell on the ground and did obeisance and said,	So Job arose, and rent his garments, and shaved the hair of his head, and fell on the earth, and worshipped,
And said, Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.	He said, “Naked I came from my mother’s womb, and naked I will return there. The Lord gives, and the Lord takes away. May the name of the Lord be blessed!”	“I came naked from my mother’s womb; naked also shall I return there; the Lord gave; the Lord has taken away; as it seemed good to the Lord, so it turned out; blessed be the name of the Lord.”	and said, I myself came forth naked from my mother᾿s womb, and naked shall I return thither; the Lord gave, the Lord has taken away: as it seemed good to the Lord, so has it come to pass; blessed be the name of the Lord.
In all this Job sinned not, nor charged God foolishly.	In all this Job did not sin, nor did he charge God with moral impropriety.	In all these things that happened to him Iob did not sin at all before the Lord, and did not charge God with folly.	In all these events that befell him Job sinned not at all before the Lord, and did not impute folly to God.

Satan’s hypothesis was falsified: removing Job’s material blessings did not cause him to curse God. When I first read the book of Job, however, I knew very little about the scientific method, particularly its limitations. I didn’t know God very well either.

I assumed that the meaning of this story was that Job’s blamelessness, uprightness, fear or worship of God and turning away from evil was something either innate to Job or acquired by his own efforts, definitely not the result of anything God had done. In fact, I assumed that Job’s innate or self-achieved blamelessness, uprightness, fear or worship of God and turning away from evil was the reason God had made a hedge around him and his household, blessed the work of his hands, and caused his livestock to increase in the land.

Now I believe that Satan’s falsified hypothesis was nearer the truth than my own. The following was recorded regarding Job:

Masoretic Text		Septuagint
Job 1:4, 5 (Tanakh/KJV)	Job 1:4, 5 (NET)	Job 1:4, 5 (NETS)	Job 1:4, 5 (English Elpenor)
And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them.	Now his sons used to go and hold a feast in the house of each one in turn, and they would send and invite their three sisters to eat and to drink with them.	Now his sons used to gather with one another and hold a feast each day; they used to take along their three sisters as well, to eat and drink with them.	And his sons visiting one another prepared a banquet every day, taking with them also their sisters to eat and drink with them.
And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.	When the days of their feasting were finished, Job would send for them and sanctify them; he would get up early in the morning and offer burnt offerings according to the number of them all. For Job thought, “Perhaps my children have sinned and cursed God in their hearts.” This was Job’s customary practice.	And when the feast days had run their course, Iob used to send and purify them, rising early in the morning, and he used to offer a sacrifice on their behalf, according to their number, and one bull calf as a sin offering for their souls–for Job said, “Perhaps my sons thought bad things in their mind toward God.” So this is what Job would always do.	And when the days of the banquet were completed, Job sent and purified them, having risen up in the morning, and offered sacrifices for them, according to their number, and one calf for a sin-offering for their souls: for Job said, Lest peradventure my sons have thought evil in their minds against God. Thus, then Job did continually.

In other words, Job believed the Lord, and [I now assume] the Lord credited it as righteousness to him.² And that righteousness came in the form of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.³ Was Satan unaware of this? I don’t know.

If he knew it and carried out the whole charade described in the book of Job anyway, he was more duplicitous than I’ve ever imagined. The whole design of his argument, hypothesis and experiment was intended to throw me (and anyone else) off the scent of God’s graciousness. If Satan knew, then God certainly recognized his duplicity. His love for Satan in terms of his patience becomes all the more astounding.

Satan came before the Lord again.

Masoretic Text		Septuagint
Job 2:1, 2 (Tanakh/KJV)	Job 2:1, 2 (NET)	Job 2:1, 2 (NETS)	Job 2:1, 2 (English Elpenor)
Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.	Again the day came when the sons of God came to present themselves before the Lord, and Satan also arrived among them to present himself before the Lord.	Now it happened, when it was the set day and the angels of God came to present themselves before the Lord, the slanderer also came among them. [to present himself before the Lord]	And it came to pass on a certain day, that the angels of God came to stand before the Lord, and the devil came among them to stand before the Lord.
And the LORD said unto Satan (הַשָּׂטָ֔ן), From whence comest thou? And Satan (הַשָּׂטָ֚ן) answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.	And the Lord said to Satan (śāṭān, השׁטן), “Where have you come from?” Satan (śāṭān, השׁטן) answered the Lord, “From roving about on the earth, and from walking back and forth across it.”	And the Lord said to the slanderer (τῷ διαβόλῳ), “Where are you coming from?” Then the slanderer (ὁ διάβολος) said before the Lord, “I have come, after traversing what is under heaven and walking about everywhere.”	And the Lord, said to the devil (τῷ διαβόλῳ), Whence comest thou? Then the devil (ὁ διάβολος) said before the Lord, I am come from going through the world, and walking about the whole earth.

The Hebrew word הַשָּׂטָ֔ן (Tanakh, KJV, NET: Satan) was translated τῷ διαβόλῳ and ὁ διάβολος in the Septuagint. Be sober and alert, Peter warned his readers. Your enemy the devil (διάβολος), like a roaring lion, is on the prowl looking for someone to devour.⁴ Still, the Lord loved him patiently.

Masoretic Text		Septuagint
Job 2:3 (Tanakh/KJV)	Job 2:3 (NET)	Job 2:3 (NETS)	Job 2:3 (English Elpenor)
And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.	Then the Lord said to Satan, “Have you considered my servant Job? For there is no one like him on the earth, a pure and upright man, one who fears God and turns away from evil. And he still holds firmly to his integrity, so that you stirred me up to destroy him without reason.”	Then the Lord said, “So did you notice my attendant Iob–that there is no one of those on the earth like him, an innocent, genuine, blameless, religious man, staying away from all wrong? And he still maintains his innocence, though you said to destroy his possessions for no reason.”	And the Lord said to the devil, Hast thou then observed my servant Job, that there is none of [men] upon the earth like him, a harmless, true, blameless, godly man, abstaining from all evil? and he yet cleaves to innocence, whereas thou has told [me] to destroy his substance without cause?

In another essay I made such an issue of Mr. Cox’s translation of Job 1:8 in the NETS, I want to compare the Greek and Hebrew of Job 2:3 here. The Greek of the Septuagint follows:

Job 1:8 (Septuagint BLB)	Job 2:3 (Septuagint BLB)	Job 1:8 (Septuagint Elpenor)	Job 2:3 (Septuagint Elpenor)
προσέσχες τῇ διανοίᾳ σου κατὰ τοῦ παιδός μου Ιωβ	προσέσχες οὖν τῷ θεράποντί μου Ιωβ	προσέσχες τῇ διανοίᾳ σου κατὰ τοῦ παιδός μου ᾿Ιώβ	προσέσχες οὖν τῷ θέραποντί μου ᾿Ιώβ
Job 1:8 (NETS)	Job 2:3 (NETS)	Job 1:8 (English Elpenor)	Job 2:3 (English Elpenor)
Did you give thought to your disposition against my servant Iob	So did you notice my attendant Iob	Hast thou diligently considered my servant Job	Hast thou then observed my servant Job

While the Greek of Job 1:8 was τῇ διανοίᾳ σου κατὰ τοῦ παιδός μου, the Greek of Job 2:3 was οὖν τῷ θεράποντί μου. The Hebrew in the Masoretic text, however, was not that different.

Job 1:8		Job 2:3
Hebrew	Greek	Hebrew	Greek
השׁמת	προσέσχες	השׁמת	προσέσχες
לבך	τῇ διανοίᾳ σου	לבך	οὖν
על	κατὰ	אל
עבדי	τοῦ παιδός μου	עבדי	τῷ θεράποντί μου
איוב	Ιωβ	איוב	Ιωβ

Only the preposition על (ʿal), translated κατὰ in the Septuagint, was changed in verse 2:3 to אל (‘ēl). I don’t really mean to imply that οὖν was intended as a Greek translation of the Hebrew word לבך (lēḇ), only that it is second in the word string. If the rabbis who translated the Septuagint were able to glean this much difference from a preposition, it is well beyond my knowledge of both Greek and Hebrew.

Though I’ve developed a healthy skepticism regarding the originality of the Masoretic text when it differs dramatically from the Septuagint, a brief survey of the most blatant difference (παιδός and θεράποντί) persuaded me not to pursue it any further [See Table below] at this time .

Reference	Hebrew	NET	Septuagint	NETS/Elpenor
Genesis 24:24	לבן	son	θεράποντι	attendant/servant
Exodus 4:10	עבדך	servant	θεράποντί	attendant/servant
Exodus 14:31	עבדו	servant	θεράποντι	attendant/servant
Deuteronomy 3:24	עבדך	me	θεράποντι	attendant/servant
Job 2:3	עבדי	servant	θέραποντί	attendant/servant

Four of the five occurrences of θέραποντί (a form of θεράπων) in the Septuagint were translations of forms of עֶבֶד (ʿeḇeḏ). The fifth was probably not a translation of לבן (bēn) but of a word in a phrase which no longer appears in the Masoretic text [See Table below]. There is one occurrence of θεράπων in the New Testament as a description of Moses (Hebrews 3:5 NET):

Now Moses⁵ was faithful in all God’s house as a servant (θεράπων), to testify to the things that would be spoken.

Hebrews 3:5 alludes to, and quotes from, Numbers 12:7 in the Septuagint where the Hebrew word עַבְדִּ֣י (ʿeḇeḏ), My servant (Tanakh, KJV, NET), was translated ὁ θεράπων μου:

Masoretic Text		Septuagint
Numbers 12:7 (Tanakh)	Numbers 12:7 (NET)	Numbers 12:7 (NETS)	Numbers 12:7 (English Elpenor)
My servant (עַבְדִּ֣י) Moses is not so; he is trusted in all My house;	My servant (ʿeḇeḏ, עבדי) Moses is not like this; he is faithful in all my house.	Not so my attendant (ὁ θεράπων μου) Moyses; in my whole house he is faithful.	My servant (ὁ θεράπων μου) Moses [is] not so; he is faithful in all my house.

It seems that the rabbis used forms of θεράπων as an honorific among slaves and servants, and Job had earned that honorific by holding onto his innocence. I’ll continue in another essay.

A table comparing the Greek of the quotation of Numbers 12:7 in Hebrews 3:5 follows:

Hebrews 3:5 (NET Parallel Greek)	Numbers 12:7 (Septuagint BLB)	Numbers 12:7 (Septuagint Elpenor)
πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ	ἐν ὅλῳ τῷ οἴκῳ μου πιστός ἐστιν	ἐν ὅλῳ τῷ οἴκῳ μου πιστός ἐστι
Hebrews 3:5 (NET)	Numbers 12:7 (NETS)	Numbers 12:7 (English Elpenor)
faithful in all God’s house	in my whole house he is faithful	he is faithful in all my house

A table of all occurrences of forms of θεράπων found in the Septuagint follows:

θεράπων	Exodus 33:11; Numbers 12:7; Joshua 1:2; Job 3:19; Job 7:2; Job 42:7; Job 42:8; Proverbs 18:14
θεράποντες	Exodus 9:30; Exodus 10:7; Exodus 12:30
θεράποντος	Numbers 12:8; 1 Chronicles 16:40; Job 32:13; Job 42:8
θεραπόντων	Genesis 50:17; Exodus 5:21; Exodus 7:9; Exodus 7:10; Exodus 7:20; Exodus 8:3; Exodus 8:9; Exodus 8:11; Exodus 8:24; Exodus 8:29; Exodus 8:31; Exodus 9:8; Exodus 9:14; Exodus 9:20; Exodus 9:34; Exodus 10:1; Exodus 10:6; Exodus 11:3; Exodus 14:5; Exodus 14:8; Deuteronomy 9:27; Proverbs 27:27
θεράποντι	Genesis 24:44; Exodus 4:10; Exodus 14:31; Deuteronomy 3:24; Job 2:3
θεράπουσιν	Numbers 32:31; Deuteronomy 29:2; Deuteronomy 34:11
θεράποντα	Numbers 11:11; Job 19:16; Job 42:8
θεράποντας	Exodus 8:4; Exodus 8:21

A table illustrating the difference between the Septuagint and Masoretic text in Genesis 24:44 follows:

Masoretic Text		Septuagint
Genesis 24:44 (Tanakh)	Genesis 24:44 (NET)	Genesis 24:44 (NETS)	Genesis 24:44 (English Elpenor)
and she shall say to me: Both drink thou, and I will also draw for thy camels; let the same be the woman whom HaShem hath appointed for my master’s son.	Then she will reply to me, “Drink, and I’ll draw water for your camels too.” May that woman be the one whom the Lord has chosen for my master’s son.’	and she should say to me, “You drink, and I will fetch water for your camels too,” may this be the woman whom the Lord prepared for his own attendant (θεράποντι) Isaak, and by this I shall know that you have done mercy toward my lord Abraam.’	and she shall say to me, Both drink thou, and I will draw water for thy camels, this [shall be] the wife whom the Lord has prepared for his own servant (θεράποντι) Isaac; and hereby shall I know that thou hast wrought mercy with my master Abraam.

Tables comparing Job 1:20; 1:21; 1:22; 1:4; 1:5; 2:1; 2:2; 2:3; Numbers 12:7 and Genesis 24:44 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 1:20; 1:21; 1:22; 1:4; 1:5; 2:1; 2:2; 2:3; Numbers 12:7 and Genesis 24:44 in the Septuagint (BLB and Elpenor), and tables comparing 1 Peter 5:8 and Hebrews 3:5 in the NET and KJV follow.

Job 1:20 (Tanakh)	Job 1:20 (KJV)	Job 1:20 (NET)
Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped,	Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped,	Then Job got up and tore his robe. He shaved his head, and then he threw himself down with his face to the ground.

Job 1:20 (Septuagint BLB)	Job 1:20 (Septuagint Elpenor)
οὕτως ἀναστὰς Ιωβ διέρρηξεν τὰ ἱμάτια αὐτοῦ καὶ ἐκείρατο τὴν κόμην τῆς κεφαλῆς αὐτοῦ καὶ πεσὼν χαμαὶ προσεκύνησεν καὶ εἶπεν	Οὕτως ἀναστὰς ᾿Ιὼβ ἔρρηξε τὰ ἱμάτια αὐτοῦ καὶ ἐκείρατο τὴν κώμην τῆς κεφαλῆς καὶ πεσὼν χαμαὶ προσεκύνησε τῷ Κυρίῳ καὶ εἶπεν
Job 1:20 (NETS)	Job 1:20, 21a (English Elpenor)
So Iob arose, tore his clothes and shaved the hair of his head and fell on the ground and did obeisance and said,	So Job arose, and rent his garments, and shaved the hair of his head, and fell on the earth, and worshipped, 21 and said,

Job 1:21 (Tanakh)	Job 1:21 (KJV)	Job 1:21 (NET)
And said, Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.	And said, Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.	He said, “Naked I came from my mother’s womb, and naked I will return there. The Lord gives, and the Lord takes away. May the name of the Lord be blessed!”

Job 1:21 (Septuagint BLB)	Job 1:21 (Septuagint Elpenor)
αὐτὸς γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου γυμνὸς καὶ ἀπελεύσομαι ἐκεῗ ὁ κύριος ἔδωκεν ὁ κύριος ἀφείλατο ὡς τῷ κυρίῳ ἔδοξεν οὕτως καὶ ἐγένετο εἴη τὸ ὄνομα κυρίου εὐλογημένον	αὐτὸς γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ· ὁ Κύριος ἔδωκεν, ὁ Κύριος ἀφείλατο· ὡς τῷ Κυρίῳ ἔδοξεν, οὕτω καὶ ἐγένετο· εἴη τὸ ὄνομα Κυρίου εὐλογημένον εἰς τοὺς αἰῶνας
Job 1:21 (NETS)	Job 1:21 (English Elpenor)
“I came naked from my mother’s womb; naked also shall I return there; the Lord gave; the Lord has taken away; as it seemed good to the Lord, so it turned out; blessed be the name of the Lord.”	and said, I myself came forth naked from my mother᾿s womb, and naked shall I return thither; the Lord gave, the Lord has taken away: as it seemed good to the Lord, so has it come to pass; blessed be the name of the Lord.

Job 1:22 (Tanakh)	Job 1:22 (KJV)	Job 1:22 NET)
In all this Job sinned not, nor charged God foolishly.	In all this Job sinned not, nor charged God foolishly.	In all this Job did not sin, nor did he charge God with moral impropriety.

Job 1:22 (Septuagint BLB)	Job 1:22 (Septuagint Elpenor)
ἐν τούτοις πᾶσιν τοῗς συμβεβηκόσιν αὐτῷ οὐδὲν ἥμαρτεν Ιωβ ἐναντίον τοῦ κυρίου καὶ οὐκ ἔδωκεν ἀφροσύνην τῷ θεῷ	᾿Εν τούτοις πᾶσι τοῖς συμβεβηκόσιν αὐτῷ οὐδὲν ἥμαρτεν ᾿Ιὼβ ἐναντίον τοῦ Κυρίου καὶ οὐκ ἔδωκεν ἀφροσύνην τῷ Θεῷ
Job 1:22 (NETS)	Job 1:22 (English Elpenor)
In all these things that happened to him Iob did not sin at all before the Lord, and did not charge God with folly.	In all these events that befell him Job sinned not at all before the Lord, and did not impute folly to God.

Job 1:4 (Tanakh)	Job 1:4 (KJV)	Job 1:4 (NET)
And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them.	And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them.	Now his sons used to go and hold a feast in the house of each one in turn, and they would send and invite their three sisters to eat and to drink with them.

Job 1:4 (Septuagint BLB)	Job 1:4 (Septuagint Elpenor)
συμπορευόμενοι δὲ οἱ υἱοὶ αὐτοῦ πρὸς ἀλλήλους ἐποιοῦσαν πότον καθ᾽ ἑκάστην ἡμέραν συμπαραλαμβάνοντες ἅμα καὶ τὰς τρεῗς ἀδελφὰς αὐτῶν ἐσθίειν καὶ πίνειν μετ᾽ αὐτῶν	συμπορευόμενοι δὲ οἱ υἱοὶ αὐτοῦ πρὸς ἀλλήλους ἐποιοῦσαν πότον καθ᾿ ἑκάστην ἡμέραν, συμπαραλαμβάνοντες ἅμα καὶ τὰς τρεῖς ἀδελφὰς αὐτῶν ἐσθίειν καὶ πίνειν μετ᾿ αὐτῶν
Job 1:4 (NETS)	Job 1:4 (English Elpenor)
Now his sons used to gather with one another and hold a feast each day; they used to take along their three sisters as well, to eat and drink with them.	And his sons visiting one another prepared a banquet every day, taking with them also their sisters to eat and drink with them.

Job 1:5 (Tanakh)	Job 1:5 (KJV)	Job 1:5 (NET)
And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.	And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.	When the days of their feasting were finished, Job would send for them and sanctify them; he would get up early in the morning and offer burnt offerings according to the number of them all. For Job thought, “Perhaps my children have sinned and cursed God in their hearts.” This was Job’s customary practice.

Job 1:5 (Septuagint BLB)	Job 1:5 (Septuagint Elpenor)
καὶ ὡς ἂν συνετελέσθησαν αἱ ἡμέραι τοῦ πότου ἀπέστελλεν Ιωβ καὶ ἐκαθάριζεν αὐτοὺς ἀνιστάμενος τὸ πρωὶ καὶ προσέφερεν περὶ αὐτῶν θυσίας κατὰ τὸν ἀριθμὸν αὐτῶν καὶ μόσχον ἕνα περὶ ἁμαρτίας περὶ τῶν ψυχῶν αὐτῶν ἔλεγεν γὰρ Ιωβ μήποτε οἱ υἱοί μου ἐν τῇ διανοίᾳ αὐτῶν κακὰ ἐνενόησαν πρὸς θεόν οὕτως οὖν ἐποίει Ιωβ πάσας τὰς ἡμέρας	καὶ ὡς ἂν συνετελέσθησαν αἱ ἡμέραι τοῦ πότου, ἀπέστελλεν ᾿Ιὼβ καὶ ἐκαθάριζεν αὐτοὺς ἀνιστάμενος τὸ πρωΐ καὶ προσέφερε περὶ αὐτῶν θυσίας κατὰ τὸν ἀριθμὸν αὐτῶν καὶ μόσχον ἕνα περὶ ἁμαρτίας περὶ τῶν ψυχῶν αὐτῶν· ἔλεγε γὰρ ᾿Ιώβ· μή ποτε οἱ υἱοί μου ἐν τῇ διανοίᾳ αὐτῶν κακὰ ἐνενόησαν πρὸς Θεόν. οὕτως οὖν ἐποίει ᾿Ιὼβ πάσας τὰς ἡμέρας
Job 1:5 (NETS)	Job 1:5 (English Elpenor)
And when the feast days had run their course, Iob used to send and purify them, rising early in the morning, and he used to offer a sacrifice on their behalf, according to their number, and one bull calf as a sin offering for their souls–for Job said, “Perhaps my sons thought bad things in their mind toward God.” So this is what Job would always do.	And when the days of the banquet were completed, Job sent and purified them, having risen up in the morning, and offered sacrifices for them, according to their number, and one calf for a sin-offering for their souls: for Job said, Lest peradventure my sons have thought evil in their minds against God. Thus, then Job did continually.

Job 2:1 (Tanakh)	Job 2:1 (KJV)	Job 2:1 (NET)
Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.	Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.	Again the day came when the sons of God came to present themselves before the Lord, and Satan also arrived among them to present himself before the Lord.

Job 2:1 (Septuagint BLB)	Job 2:1 (Septuagint Elpenor)
ἐγένετο δὲ ὡς ἡ ἡμέρα αὕτη καὶ ἦλθον οἱ ἄγγελοι τοῦ θεοῦ παραστῆναι ἔναντι κυρίου καὶ ὁ διάβολος ἦλθεν ἐν μέσῳ αὐτῶν παραστῆναι ἐναντίον τοῦ κυρίου	ΕΓΕΝΕΤΟ δὲ ὡς ἡ ἡμέρα αὕτη καὶ ἦλθον οἱ ἄγγελοι τοῦ Θεοῦ παραστῆναι ἔναντι Κυρίου, καὶ ὁ διάβολος ἦλθεν ἐν μέσῳ αὐτῶν παραστῆναι ἐναντίον τοῦ Κυρίου
Job 2:1 (NETS)	Job 2:1 (English Elpenor)
Now it happened, when it was the set day and the angels of God came to present themselves before the Lord, the slanderer also came among them. [to present himself before the Lord]	And it came to pass on a certain day, that the angels of God came to stand before the Lord, and the devil came among them to stand before the Lord.

Job 2:2 (Tanakh)	Job 2:2 (KJV)	Job 2:2 (NET)
And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.	And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.	And the Lord said to Satan, “Where have you come from?” Satan answered the Lord, “From roving about on the earth, and from walking back and forth across it.”

Job 2:2 (Septuagint BLB)	Job 2:2 (Septuagint Elpenor)
καὶ εἶπεν ὁ κύριος τῷ διαβόλῳ πόθεν σὺ ἔρχῃ τότε εἶπεν ὁ διάβολος ἐνώπιον τοῦ κυρίου διαπορευθεὶς τὴν ὑπ᾽ οὐρανὸν καὶ ἐμπεριπατήσας τὴν σύμπασαν πάρειμι	καὶ εἶπεν ὁ Κύριος τῷ διαβόλῳ· πόθεν σὺ ἔρχῃ; τότε εἶπεν ὁ διάβολος ἐνώπιον τοῦ Κυρίου· διαπορευθεὶς τὴν ὑπ᾿ οὐρανὸν καὶ ἐμπεριπατήσας τὴν σύμπασαν πάρειμι
Job 2:2 (NETS)	Job 2:2 (English Elpenor)
And the Lord said to the slanderer, “Where are you coming from?” Then the slanderer said before the Lord, “I have come, after traversing what is under heaven and walking about everywhere.”	And the Lord, said to the devil, Whence comest thou? Then the devil said before the Lord, I am come from going through the world, and walking about the whole earth.

Job 2:3 (Tanakh)	Job 2:3 (KJV)	Job 2:3 (NET)
And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.	And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.	Then the Lord said to Satan, “Have you considered my servant Job? For there is no one like him on the earth, a pure and upright man, one who fears God and turns away from evil. And he still holds firmly to his integrity, so that you stirred me up to destroy him without reason.”

Job 2:3 (Septuagint BLB)	Job 2:3 (Septuagint Elpenor)
εἶπεν δὲ ὁ κύριος πρὸς τὸν διάβολον προσέσχες οὖν τῷ θεράποντί μου Ιωβ ὅτι οὐκ ἔστιν κατ᾽ αὐτὸν τῶν ἐπὶ τῆς γῆς ἄνθρωπος ἄκακος ἀληθινός ἄμεμπτος θεοσεβής ἀπεχόμενος ἀπὸ παντὸς κακοῦ ἔτι δὲ ἔχεται ἀκακίας σὺ δὲ εἶπας τὰ ὑπάρχοντα αὐτοῦ διὰ κενῆς ἀπολέσαι	εἶπε δὲ ὁ Κύριος πρὸς τὸν διάβολον· προσέσχες οὖν τῷ θέραποντί μου ᾿Ιώβ, ὅτι οὐκ ἔστι κατ᾿ αὐτὸν τῶν ἐπὶ τῆς γῆς ἄνθρωπος ὅμοιος αὐτῷ, ἄκακος, ἀληθινός, ἄμεμπτος, θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς κακοῦ; ἔτι δὲ ἔχετε ἀκακίας· σὺ δὲ εἶπας τὰ ὑπάρχοντα αὐτοῦ διακενῆς ἀπολέσαι
Job 2:3 (NETS)	Job 2:3 (English Elpenor)
Then the Lord said, “So did you notice my attendant Iob–that there is no one of those on the earth like him, an innocent, genuine, blameless, religious man, staying away from all wrong? And he still maintains his innocence, though you said to destroy his possessions for no reason.”	And the Lord said to the devil, Hast thou then observed my servant Job, that there is none of [men] upon the earth like him, a harmless, true, blameless, godly man, abstaining from all evil? and he yet cleaves to innocence, whereas thou has told [me] to destroy his substance without cause?

Numbers 12:7 (Tanakh)	Numbers 12:7 (KJV)	Numbers 12:7 (NET)
My servant Moses is not so; he is trusted in all My house;	My servant Moses is not so, who is faithful in all mine house.	My servant Moses is not like this; he is faithful in all my house.

Numbers 12:7 (Septuagint BLB)	Numbers 12:7 (Septuagint Elpenor)
οὐχ οὕτως ὁ θεράπων μου Μωυσῆς ἐν ὅλῳ τῷ οἴκῳ μου πιστός ἐστιν	οὐχ οὕτως ὁ θεράπων μου Μωυσῆς· ἐν ὅλῳ τῷ οἴκῳ μου πιστός ἐστι
Numbers 12:7 (NETS)	Numbers 12:7 (English Elpenor)
Not so my attendant Moyses; in my whole house he is faithful.	My servant Moses [is] not so; he is faithful in all my house.

Genesis 24:44 (Tanakh)	Genesis 24:44 (KJV)	Genesis 24:44 (NET)
and she shall say to me: Both drink thou, and I will also draw for thy camels; let the same be the woman whom HaShem hath appointed for my master’s son.	And she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom the LORD hath appointed out for my master’s son.	Then she will reply to me, “Drink, and I’ll draw water for your camels too.” May that woman be the one whom the Lord has chosen for my master’s son.’

Genesis 24:44 (Septuagint BLB)	Genesis 24:44 (Septuagint Elpenor)
καὶ εἴπῃ μοι καὶ σὺ πίε καὶ ταῗς καμήλοις σου ὑδρεύσομαι αὕτη ἡ γυνή ἣν ἡτοίμασεν κύριος τῷ ἑαυτοῦ θεράποντι Ισαακ καὶ ἐν τούτῳ γνώσομαι ὅτι πεποίηκας ἔλεος τῷ κυρίῳ μου Αβρααμ	καὶ εἴπῃ μοι, καὶ σὺ πίε καὶ ταῖς καμήλοις σου ὑδρεύσομαι, αὕτη ἡ γυνή, ἣν ἡτοίμασε Κύριος τῷ ἑαυτοῦ θεράποντι ᾿Ισαάκ, καὶ ἐν τούτῳ γνώσομαι, ὅτι πεποίηκας ἔλεος τῷ κυρίῳ μου ῾Αβραάμ
Genesis 24:44 (NETS)	Genesis 24:44 (English Elpenor)
and she should say to me, “You drink, and I will fetch water for your camels too,” may this be the woman whom the Lord prepared for his own attendant Isaak, and by this I shall know that you have done mercy toward my lord Abraam.’	and she shall say to me, Both drink thou, and I will draw water for thy camels, this [shall be] the wife whom the Lord has prepared for his own servant Isaac; and hereby shall I know that thou hast wrought mercy with my master Abraam.

1 Peter 5:8 (NET)	1 Peter 5:8 (KJV)
Be sober and alert. Your enemy the devil, like a roaring lion, is on the prowl looking for someone to devour.	Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Νήψατε, γρηγορήσατε. ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν [τινα] καταπιεῖν	νηψατε γρηγορησατε οτι ο αντιδικος υμων διαβολος ως λεων ωρυομενος περιπατει ζητων τινα καταπιη	νηψατε γρηγορησατε ο αντιδικος υμων διαβολος ως λεων ωρυομενος περιπατει ζητων τινα καταπιη

Hebrews 3:5 (NET)	Hebrews 3:5 (KJV)
Now Moses was faithful in all God’s house as a servant, to testify to the things that would be spoken.	And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ Μωϋσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ ὡς θεράπων εἰς μαρτύριον τῶν λαληθησομένων	και μωσης μεν πιστος εν ολω τω οικω αυτου ως θεραπων εις μαρτυριον των λαληθησομενων	και μωυσης μεν πιστος εν ολω τω οικω αυτου ως θεραπων εις μαρτυριον των λαληθησομενων

The Lost Son of Perdition, Part 10

Back to Nothing True, Part 2

¹ Job 1:8b (NET) Table

² Genesis 15:6 (NET) Table

³ Galatians 5:22b, 23a (NET) Table

⁴ 1 Peter 5:8 (NET) The NET parallel Greek text and NA²⁸ had καταπιεῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had καταπιη (KJV: he may devour).

⁵ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text Moses was spelled Μωϋσῆς and μωσης in the Stephanus Textus Receptus.

The Lost Son of Perdition, Part 8

Posted on March 7, 2022 by admin

This is a continuation of my consideration of God’s love for Satan revealed in the book of Job. I’ve stepped away some from the main topic to consider Satan’s power if and only if the Lord removes the hedge (śûḵ, שׁכת) He has made around Job and his household and all that he has on every side.¹ And this was the experiment Satan proposed to test his hypothesis explaining Job’s fear (yārē’, ירא; Septuagint: σέβεται, a form of σέβω, worship) of God.

Masoretic Text		Septuagint
Job 1:17 (Tanakh/KJV)	Job 1:17 (NET)	Job 1:17 (NETS)	Job 1:17 (English Elpenor)
While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee.	While this one was still speaking another messenger arrived and said, “The Chaldeans formed three bands and made a raid on the camels and carried them all away, and they killed the servants with the sword! And I—only I alone—escaped to tell you!”	While he was still speaking, a further messenger came and said to Iob, “Horsemen formed three columns against us, and they encircled the camels and carried them off and killed the servants with daggers, but I alone escaped, and I came to tell you.”	While he was yet speaking, there came another messenger, and said to Job, The horsemen formed three companies against us, and surrounded the camels, and took them for a prey, and slew the servants with the sword; and I only escaped, and am come to tell thee.

I called this kind of power “Satan 101”: persuading unscrupulous people—who may have been lusting after Job’s camels already—that this was the opportune moment to strike. Something else needs to be addressed here, however, the formula: While he was yet speaking, there came also another, and said…and I only am escaped alone to tell thee. This formula will be repeated one more time.

This side of the judgment seat of Christ it seems most prudent to me to assume that this is the way events unfolded. It’s what the text says. But if I sit down with Job someday and he says, “No, no, it happened over a week,” or a month or six months, I won’t be offended. Something about the way the book of Job is constructed tells me I’m reading a dramatic retelling of a true story.

According to “A Glossary of Terms Essential to Describing Literature in the English Major (rev. 9/26/01)” online:

time compression/expansion [is] a dramatic or narrative device by which an author manipulates characters’ and readers’ emotions through speeding up or slowing down the apparent rate of time on the stage or in time.

Though I find it difficult to imagine the culture that might enjoy a presentation of Job as entertainment and edification, it’s fairly easy to recognize that this repeated formula could create a ripple of nervous laughter in an audience, comic relief to ease the tension of the horrors portrayed on stage.

Masoretic Text		Septuagint
Job 1:18 (Tanakh/KJV)	Job 1:18 (NET)	Job 1:18 (NETS)	Job 1:18 (English Elpenor)
While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother’s house:	While this one was still speaking another messenger arrived and said, “Your sons and your daughters were eating and drinking wine in their oldest brother’s house,	While he was still speaking, another messenger came, saying to Job, “As your sons and daughters were eating and drinking at their elder brother’s,	While he is yet speaking, another messenger comes, saying to Job, While thy sons and thy daughters were eating and drinking with their elder brother,

If I am standing before the judgment seat of Christ and He asks why I believed that all these things happened to Job in a short period of time, I can answer: While the statement at the beginning of this section—And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother’s house²—seems out of place at first, the final messenger’s repetition of that very statement seems to indicate that you wanted me to know that all of this occurred during the course of this meal.

If on the other hand Jesus asks why I believed that these events and their revelations happened over the course of a week or a month or six months, I would be left stuttering and stammering something I learned in an English class at school about dramatic writing and time compression.

Masoretic Text		Septuagint
Job 1:19 (Tanakh/KJV)	Job 1:19 (NET)	Job 1:19 (NETS)	Job 1:19 (English Elpenor)
And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men (הַנְּעָרִ֖ים), and they are dead; and I only am escaped alone to tell thee.	and suddenly a great wind swept across the wilderness and struck the four corners of the house, and it fell on the young people (naʿar, הנערים), and they died! And I—only I alone—escaped to tell you!”	suddenly a great wind came from the wilderness and struck the four corners of the house, and the house fell on your children (τὰ παιδία σου), and they died, but I alone escaped, and I came to tell you.”	suddenly a great wind came on from the desert, and caught the four corners of the house, and the house fell upon thy children (τὰ παιδία σου), and they are dead; and I have escaped alone, and am come to tell thee.

Satan had power over the wind to destroy a house and take human life if and only if God gave him leave to do so. “All right then,” the Lord said to Satan when He authorized his scientific experiment, “everything he has is in your power (literally: in your hand). Only do not extend your hand against the man himself!”³ As scientific experiments go, this one was brutal.

Admittedly, I don’t feel it fully until Job’s children were killed, but the Hebrew word in the Masoretic text for servants and young people was the same [see the table below]. God, I believe, felt everything of the cost of this scientific experiment before He authorized it and loved Satan enough to proceed anyway. But what about Job’s children and servants?

A story Jesus told comes to mind here (Luke 16:19-21 NET):

“There was a rich man who dressed in purple and fine linen and who feasted sumptuously every day. But at his gate lay⁴ a poor man (πτωχὸς) named Lazarus whose body was covered with sores,⁵ who longed to eat⁶ what fell from the rich man’s table. In addition, the dogs came and licked⁷ his sores.

In another essay I approached this story from the viewpoint of Jesus’ saying, “How hard it is for the rich to enter the kingdom of God!”⁸ I wrote that his disciples “believed that the rich were blessed by God, that their wealth was a sign of his approval and favor. And I assume they believed this because their religious teachers believed and taught it.” I am right there with them, however, if I consider the blessings and curses Moses pronounced on Israel.

Deuteronomy 28:2-6, 8 (NET)	Deuteronomy 28:15-19, 21 (NET)
All these blessings will come to you in abundance if you obey the Lord your God:	But if you ignore the Lord your God and are not careful to keep all his commandments and statutes I am giving you today, then all these curses will come upon you in full force:
You will be blessed in the city and blessed in the field.	You will be cursed in the city and cursed in the field.
Your children will be blessed, as well as the produce of your soil, the offspring of your livestock, the calves of your herds, and the lambs of your flocks.	Your basket and your mixing bowl will be cursed.
Your basket and your mixing bowl will be blessed.	Your children will be cursed, as well as the produce of your soil, the calves of your herds, and the lambs of your flocks.
You will be blessed when you come in and blessed when you go out.	You will be cursed when you come in and cursed when you go out.
The Lord will decree blessing for you with respect to your barns and in everything you do—yes, he will bless you in the land he is giving you.	The Lord will plague you with deadly diseases until he has completely removed you from the land you are about to possess.

If I judge according to external appearance,⁹ I can be as surprised as Jesus’ disciples were (Luke 16:22, 23 NET)

“Now the poor man died and was carried by the angels to Abraham’s¹⁰ side. The rich man also died and was buried. And in Hades (ᾅδῃ, a form of ᾅδης), as he was in torment, he looked up and saw Abraham¹¹ far off with Lazarus at his side.

“God does not view things the way people do,” the Lord said to Samuel. “People look on the outward appearance, but the Lord looks at the heart.”¹² Jesus continued (Luke 16:24, 25 NET):

So [the rich man] called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue because I am in anguish in this fire.’ But Abraham said, ‘Child, remember that¹³ in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish.

I wrote that this entire story “is not to be taken too literally” when I thought that literally meant to take it as a picture of heaven and hell (the lake of fire). I called Abraham’s response to the rich man “karmic nonsense” until I began to consider that “God’s love [for Lazarus] was revealed after Lazarus’ death.” I stumbled around his response again considering God’s goodness and patience: The Lord…is being patient toward you because he does not wish for any to perish but for all to come to repentance.¹⁴

So here I am again, brought to this story wondering about the deaths of Job’s children and servants. Perhaps I’m ready now to take it and Abraham’s response to the rich man literally. The Lord knew the rich man’s life, choked by thorns: The seed sown among thorns is the person who hears the word, but worldly cares and the seductiveness of wealth choke the word, so it produces nothing.¹⁵ After his death he is brought to an intense focus.

And I no longer feel compelled to assume that the poor man was faithful or virtuous because angels carried him to Abraham’s side if I take Abraham at his word: Lazarus [received] bad things, but now he is comforted here. Abraham continued to answer the request of the rich man (Luke 16:26 NET Table):

Besides all this, a great chasm has been fixed between us, so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

The rich man, Abraham and Lazarus were not spirits likened to wind, free to go wherever they wanted. They were imprisoned, compelled as it were to focus their attentions. The rich man said (Luke 16:27, 28 NET):

‘Then I beg you, father—send Lazarus to my father’s house (for I have five brothers) to warn them so that they don’t come into this place of torment.’

Both the rich man and Lazarus had no less a personage than Abraham, the father of us all, to focus their attentions precisely (Luke 16:29 NET):

But¹⁶ Abraham said,¹⁷ ‘They have¹⁸ Moses¹⁹ and the prophets; they must respond to them.’

Their deaths had not altered the fact that the Bible (as it existed at that time)—Moses and the prophets—remained the primary focus of human attention. The rich man wanted to argue but Abraham was firm (Luke 16:30, 31 NET):

Then the rich man said, ‘No, father Abraham, but if someone from the dead goes to them, they will repent.’ He replied to him, ‘If they do not respond to Moses²⁰ and the prophets, they will not²¹ be convinced even if someone rises from the dead.’”

I’m embarrassed how often I’ve missed what is now so clear in this context: Abraham learned everything he knew of Moses and the prophets who followed him from his own place in Hades after his death. I can trust Job’s children and servants to the grace and mercy of God.

The table mentioned above follows:

Reference	Hebrew	Tanakh/KJV, NET	Greek	NETS, English Elpenor
Job 1:15 Table	הַנְּעָרִ֖ים	the servants	τοὺς παῖδας	the servants
Job 1:16 Table	וּבַנְּעָרִ֖ים	and the servants	καὶ τοὺς ποιμένας	the shepherds
Job 1:17	הַנְּעָרִ֖ים	the servants	τοὺς παῖδας	the servants
Job 1:19	הַנְּעָרִ֖ים	the young men, the young people	τὰ παιδία σου	your children, thy children

Tables comparing Job 1:17; 1:18; 1:19; Deuteronomy 28:2; 28:15; 28:3; 28:16; 28:4; 28:17; 28:5; 28:18; 28:6; 28:19; 28:8; 28:21 and 1 Samuel 16:7 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 1:17; 1:18; 1:19; Deuteronomy 28:2; 28:15; 28:3; 28:16; 28:4; 28:17; 28:5; 28:18; 28:6; 28:19; 28:8; 28:21 and 1 Samuel (1 Reigns, 1 Kings) 16:7 in the Septuagint (BLB and Elpenor), and tables comparing Luke 16:20, 21; 16:22, 23; 16:25; 16:29 and 16:31 in the NET and KJV follow.

Job 1:17 (Tanakh)	Job 1:17 (KJV)	Job 1:17 (NET)
While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee.	While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee.	While this one was still speaking another messenger arrived and said, “The Chaldeans formed three bands and made a raid on the camels and carried them all away, and they killed the servants with the sword! And I—only I alone—escaped to tell you!”

Job 1:17 (Septuagint BLB)	Job 1:17 (Septuagint Elpenor)
ἔτι τούτου λαλοῦντος ἦλθεν ἕτερος ἄγγελος καὶ εἶπεν πρὸς Ιωβ οἱ ἱππεῗς ἐποίησαν ἡμῗν κεφαλὰς τρεῗς καὶ ἐκύκλωσαν τὰς καμήλους καὶ ᾐχμαλώτευσαν αὐτὰς καὶ τοὺς παῗδας ἀπέκτειναν ἐν μαχαίραις ἐσώθην δὲ ἐγὼ μόνος καὶ ἦλθον τοῦ ἀπαγγεῗλαί σοι	ἔτι τούτου λαλοῦντος ἦλθεν ἕτερος ἄγγελος καὶ εἶπε πρὸς ᾿Ιώβ· οἱ ἱππεῖς ἐποίησαν ἡμῖν κεφαλὰς τρεῖς καὶ ἐκύκλωσαν τὰς καμήλους καὶ ᾐχμαλώτευσαν αὐτὰς καὶ τοὺς παῖδας ἀπέκτειναν ἐν μαχαίραις· ἐσώθην δὲ ἐγὼ μόνος καὶ ἦλθον τοῦ ἀπαγγεῖλαί σοι
Job 1:17 (NETS)	Job 1:17 (English Elpenor)
While he was still speaking, a further messenger came and said to Iob, “Horsemen formed three columns against us, and they encircled the camels and carried them off and killed the servants with daggers, but I alone escaped, and I came to tell you.”	While he was yet speaking, there came another messenger, and said to Job, The horsemen formed three companies against us, and surrounded the camels, and took them for a prey, and slew the servants with the sword; and I only escaped, and am come to tell thee.

Job 1:18 (Tanakh)	Job 1:18 (KJV)	Job 1:18 (NET)
While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother’s house:	While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother’s house:	While this one was still speaking another messenger arrived and said, “Your sons and your daughters were eating and drinking wine in their oldest brother’s house,

Job 1:18 (Septuagint BLB)	Job 1:18 (Septuagint Elpenor)
ἔτι τούτου λαλοῦντος ἄλλος ἄγγελος ἔρχεται λέγων τῷ Ιωβ τῶν υἱῶν σου καὶ τῶν θυγατέρων σου ἐσθιόντων καὶ πινόντων παρὰ τῷ ἀδελφῷ αὐτῶν τῷ πρεσβυτέρῳ	ἔτι τούτου λαλοῦντος ἄλλος ἄγγελος ἔρχεται λέγων τῷ ᾿Ιώβ· τῶν υἱῶν σου καὶ τῶν θυγατέρων σου ἐσθιόντων καὶ πινόντων παρὰ τῷ ἀδελφῷ αὐτῶν τῷ πρεσβυτέρῳ
Job 1:18 (NETS)	Job 1:18 (English Elpenor)
While he was still speaking, another messenger came, saying to Job, “As your sons and daughters were eating and drinking at their elder brother’s,	While he is yet speaking, another messenger comes, saying to Job, Whle thy sons and thy daughters were eating and drinking with their elder brother,

Job 1:19 (Tanakh)	Job 1:19 (KJV)	Job 1:19 (NET)
And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.	And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.	and suddenly a great wind swept across the wilderness and struck the four corners of the house, and it fell on the young people, and they died! And I—only I alone—escaped to tell you!”

Job 1:19 (Septuagint BLB)	Job 1:19 (Septuagint Elpenor)
ἐξαίφνης πνεῦμα μέγα ἐπῆλθεν ἐκ τῆς ἐρήμου καὶ ἥψατο τῶν τεσσάρων γωνιῶν τῆς οἰκίας καὶ ἔπεσεν ἡ οἰκία ἐπὶ τὰ παιδία σου καὶ ἐτελεύτησαν ἐσώθην δὲ ἐγὼ μόνος καὶ ἦλθον τοῦ ἀπαγγεῗλαί σοι	ἐξαίφνης πνεῦμα μέγα ἐπῆλθεν ἐκ τῆς ἐρήμου καὶ ἥψατο τῶν τεσσάρων γωνιῶν τῆς οἰκίας, καὶ ἔπεσεν ἡ οἰκία ἐπὶ τὰ παιδία σου, καὶ ἐτελεύτησαν· ἐσώθην δὲ ἐγὼ μόνος καὶ ἦλθον τοῦ ἀπαγγεῖλαί σοι
Job 1:19 (NETS)	Job 1:19 (English Elpenor)
suddenly a great wind came from the wilderness and struck the four corners of the house, and the house fell on your children, and they died, but I alone escaped, and I came to tell you.”	suddenly a great wind came on from the desert, and caught the four corners of the house, and the house fell upon thy children, and they are dead; and I have escaped alone, and am come to tell thee.

Deuteronomy 28:2 (Tanakh)	Deuteronomy 28:2 (KJV)	Deuteronomy 28:2 (NET)
And all these blessings shall come upon thee, and overtake thee, if thou shalt hearken unto the voice of HaShem thy G-d.	And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the LORD thy God.	All these blessings will come to you in abundance if you obey the Lord your God:

Deuteronomy 28:2 (Septuagint BLB)	Deuteronomy 28:2 (Septuagint Elpenor)
καὶ ἥξουσιν ἐπὶ σὲ πᾶσαι αἱ εὐλογίαι αὗται καὶ εὑρήσουσίν σε ἐὰν ἀκοῇ ἀκούσῃς τῆς φωνῆς κυρίου τοῦ θεοῦ σου	καὶ ἥξουσιν ἐπὶ σὲ πᾶσαι αἱ εὐλογίαι αὗται καὶ εὑρήσουσί σε, ἐὰν ἀκοῇ ἀκούσῃς τῆς φωνῆς Κυρίου τοῦ Θεοῦ σου
Deuteronomy 28:2 (NETS)	Deuteronomy 28:2 (English Elpenor)
and all these blessing shall come upon you and find you, if you hear the voice of the Lord your God:	and all these blessings shall come upon thee, and shall find thee. If thou wilt indeed hear the voice of the Lord thy God,

Deuteronomy 28:15 (Tanakh)	Deuteronomy 28:15 (KJV)	Deuteronomy 28:15 (NET)
But it shall come to pass, if thou wilt not hearken unto the voice of HaShem thy G-d, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee.	But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee:	But if you ignore the Lord your God and are not careful to keep all his commandments and statutes I am giving you today, then all these curses will come upon you in full force:

Deuteronomy 28:15 (Septuagint BLB)	Deuteronomy 28:15 (Septuagint Elpenor)
καὶ ἔσται ἐὰν μὴ εἰσακούσῃς τῆς φωνῆς κυρίου τοῦ θεοῦ σου φυλάσσειν καὶ ποιεῗν πάσας τὰς ἐντολὰς αὐτοῦ ὅσας ἐγὼ ἐντέλλομαί σοι σήμερον καὶ ἐλεύσονται ἐπὶ σὲ πᾶσαι αἱ κατάραι αὗται καὶ καταλήμψονταί σε	Καὶ ἔσται ἐὰν μὴ εἰσακούσῃς τῆς φωνῆς Κυρίου τοῦ Θεοῦ σου, φυλάσσειν καὶ ποιεῖν πάσας τὰς ἐντολὰς αὐτοῦ, ὅσας ἐγὼ ἐντέλλομαί σοι σήμερον, καὶ ἐλεύσονται ἐπὶ σὲ πᾶσαι αἱ κατάραι αὗται καὶ καταλήψονταί σε
Deuteronomy 28:15 (NETS)	Deuteronomy 28:15 (English Elpenor)
And it shall be, if you do not listen to the voice of the Lord your God to keep and to do all his commandments, which I command you today, that all these curses shall come upon you and overtake you:	But it shall come to pass, if thou wilt not hearken to the voice of the Lord thy God, to observe all his commandments, as many as I charge thee this day, then all these curses shall come on thee, and overtake thee.

Deuteronomy 28:3 (Tanakh)	Deuteronomy 28:3 (KJV)	Deuteronomy 28:3 (NET)
Blessed shalt thou be in the city, and blessed shalt thou be in the field.	Blessed shalt thou be in the city, and blessed shalt thou be in the field.	You will be blessed in the city and blessed in the field.

Deuteronomy 28:3 (Septuagint BLB)	Deuteronomy 28:3 (Septuagint Elpenor)
εὐλογημένος σὺ ἐν πόλει καὶ εὐλογημένος σὺ ἐν ἀγρῷ	εὐλογημένος σὺ ἐν πόλει καὶ εὐλογημένος σὺ ἐν ἀγρῷ
Deuteronomy 28:3 (NETS)	Deuteronomy 28:3 (English Elpenor)
Blessed be you in the city, and blessed be you in the field.	blessed [shalt] thou [be] in the city, and blessed shalt thou be in the field.

Deuteronomy 28:16 (Tanakh)	Deuteronomy 28:16 (KJV)	Deuteronomy 28:16 (NET)
Cursed shalt thou be in the city, and cursed shalt thou be in the field.	Cursed shalt thou be in the city, and cursed shalt thou be in the field.	You will be cursed in the city and cursed in the field.

Deuteronomy 28:16 (Septuagint BLB)	Deuteronomy 28:16 (Septuagint Elpenor)
ἐπικατάρατος σὺ ἐν πόλει καὶ ἐπικατάρατος σὺ ἐν ἀγρῷ	ἐπικατάρατος σὺ ἐν πόλει, καὶ ἐπικατάρατος σὺ ἐν ἀγρῷ
Deuteronomy 28:16 (NETS)	Deuteronomy 28:16 (English Elpenor)
Cursed be you in the city, and cursed be you in the field.	Cursed [shalt] thou [be] in the city, and cursed shalt thou be in the field.

Deuteronomy 28:4 (Tanakh)	Deuteronomy 28:4 (KJV)	Deuteronomy 28:4 (NET)
Blessed shall be the fruit of thy body, and the fruit of thy land, and the fruit of thy cattle, the increase of thy kine, and the young of thy flock.	Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep.	Your children will be blessed, as well as the produce of your soil, the offspring of your livestock, the calves of your herds, and the lambs of your flocks.

Deuteronomy 28:4 (Septuagint BLB)	Deuteronomy 28:4 (Septuagint Elpenor)
εὐλογημένα τὰ ἔκγονα τῆς κοιλίας σου καὶ τὰ γενήματα τῆς γῆς σου τὰ βουκόλια τῶν βοῶν σου καὶ τὰ ποίμνια τῶν προβάτων σου	εὐλογημένα τὰ ἔκγονα τῆς κοιλίας σου καὶ τὰ γενήματα τῆς γῆς σου καὶ τὰ βουκόλια τῶν βοῶν σου καὶ τὰ ποίμνια τῶν προβάτων σου
Deuteronomy 28:4 (NETS)	Deuteronomy 28:4 (English Elpenor)
Blessed be the progeny of your belly and the produce of your land, the herds of your cows and the flocks of your sheep.	Blessed shall be the offspring of thy body, and the fruits of thy land, and the herds of thy oxen, and the flocks of thy sheep.

Deuteronomy 28:17 (Tanakh)	Deuteronomy 28:17 (KJV)	Deuteronomy 28:17 (NET)
Cursed shall be thy basket and thy kneading-trough.	Cursed shall be thy basket and thy store.	Your basket and your mixing bowl will be cursed.

Deuteronomy 28:17 (Septuagint BLB)	Deuteronomy 28:17 (Septuagint Elpenor)
ἐπικατάρατοι αἱ ἀποθῆκαί σου καὶ τὰ ἐγκαταλείμματά σου	ἐπικατάρατοι αἱ ἀποθῆκαί σου καὶ τὰ ἐγκαταλείμματά σου
Deuteronomy 28:17 (NETS)	Deuteronomy 28:17 (English Elpenor)
Cursed be your storehouses and your reserves.	Cursed shall be thy barns and thy stores.

Deuteronomy 28:5 (Tanakh)	Deuteronomy 28:5 (KJV)	Deuteronomy 28:5 (NET)
Blessed shall be thy basket and thy kneading-trough.	Blessed shall be thy basket and thy store.	Your basket and your mixing bowl will be blessed.

Deuteronomy 28:5 (Septuagint BLB)	Deuteronomy 28:5 (Septuagint Elpenor)
εὐλογημέναι αἱ ἀποθῆκαί σου καὶ τὰ ἐγκαταλείμματά σου	εὐλογημέναι αἱ ἀποθῆκαί σου καὶ τὰ ἐγκαταλείμματά σου
Deuteronomy 28:5 (NETS)	Deuteronomy 28:5 (English Elpenor)
Blessed be your storehouses and your reserves.	Blessed shall be thy barns, and thy stores.

Deuteronomy 28:18 (Tanakh)	Deuteronomy 28:18 (KJV)	Deuteronomy 28:18 (NET)
Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the young of thy flock.	Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep.	Your children will be cursed, as well as the produce of your soil, the calves of your herds, and the lambs of your flocks.

Deuteronomy 28:18 (Septuagint BLB)	Deuteronomy 28:18 (Septuagint Elpenor)
ἐπικατάρατα τὰ ἔκγονα τῆς κοιλίας σου καὶ τὰ γενήματα τῆς γῆς σου τὰ βουκόλια τῶν βοῶν σου καὶ τὰ ποίμνια τῶν προβάτων σου	ἐπικατάρατα τὰ ἔκγονα τῆς κοιλίας σου καὶ τὰ γενήματα τῆς γῆς σου, τὰ βουκόλια τῶν βοῶν σου καὶ τὰ ποίμνια τῶν προβάτων σου
Deuteronomy 28:18 (NETS)	Deuteronomy 28:18 (English Elpenor)
Cursed be the progeny of your belly and the produce of your land, the herds of your cows and the flocks of your sheep.	Cursed shall be the offspring of thy body, and the fruits of thy land, the herds of thine oxen, and the flocks of thy sheep.

Deuteronomy 28:6 (Tanakh)	Deuteronomy 28:6 (KJV)	Deuteronomy 28:6 (NET)
Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out.	Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out.	You will be blessed when you come in and blessed when you go out.

Deuteronomy 28:6 (Septuagint BLB)	Deuteronomy 28:6 (Septuagint Elpenor)
εὐλογημένος σὺ ἐν τῷ εἰσπορεύεσθαί σε καὶ εὐλογημένος σὺ ἐν τῷ ἐκπορεύεσθαί σε	εὐλογημένος σὺ ἐν τῷ εἰσπορεύεσθαί σε, καὶ εὐλογημένος σὺ ἐν τῷ ἐκπορεύεσθαί σε
Deuteronomy 28:6 (NETS)	Deuteronomy 28:6 (English Elpenor)
Blessed be you when you come in, and blessed be you when you go out.	Blessed shalt thou be in thy coming in, and blessed shalt thou be in thy going out.

Deuteronomy 28:19 (Tanakh)	Deuteronomy 28:19 (KJV)	Deuteronomy 28:19 (NET)
Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out.	Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out.	You will be cursed when you come in and cursed when you go out.

Deuteronomy 28:19 (Septuagint BLB)	Deuteronomy 28:19 (Septuagint Elpenor)
ἐπικατάρατος σὺ ἐν τῷ ἐκπορεύεσθαί σε καὶ ἐπικατάρατος σὺ ἐν τῷ εἰσπορεύεσθαί σε	ἐπικατάρατος σὺ ἐν τῷ εἰσπορεύεσθαί σε καὶ ἐπικατάρατος σὺ ἐν τῷ ἐκπορεύεσθαί σε
Deuteronomy 28:19 (NETS)	Deuteronomy 28:19 (English Elpenor)
Cursed be you when you come in, and cursed be you when you go out.	And all the people fell upon their faces, and said, Truly the Lord [is] God; he [is] God.

Deuteronomy 28:8 (Tanakh)	Deuteronomy 28:8 (KJV)	Deuteronomy 28:8 (NET)
HaShem will command the blessing with thee in thy barns, and in all that thou puttest thy hand unto; and He will bless thee in the land which HaShem thy G-d giveth thee.	The LORD shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and he shall bless thee in the land which the LORD thy God giveth thee.	The Lord will decree blessing for you with respect to your barns and in everything you do—yes, he will bless you in the land he is giving you.

Deuteronomy 28:8 (Septuagint BLB)	Deuteronomy 28:8 (Septuagint Elpenor)
ἀποστείλαι κύριος ἐπὶ σὲ τὴν εὐλογίαν ἐν τοῗς ταμιείοις σου καὶ ἐν πᾶσιν οὗ ἂν ἐπιβάλῃς τὴν χεῗρά σου ἐπὶ τῆς γῆς ἧς κύριος ὁ θεός σου δίδωσίν σοι	ἀποστείλαι Κύριος ἐπὶ σὲ τὴν εὐλογίαν ἐν τοῖς ταμιείοις σου καὶ ἐπὶ πάντα, οὗ ἂν ἐπιβάλῃς τὴν χεῖρά σου, ἐπὶ τῆς γῆς, ἧς Κύριος ὁ Θεός σου δίδωσί σοι
Deuteronomy 28:8 (NETS)	Deuteronomy 28:8 (English Elpenor)
May the Lord send the blessing upon you in your storerooms and in all things to which you put your hand in the land that the Lord your God is giving you.	The Lord send upon thee his blessing in thy barns, and on all on which thou shalt put thine hand, in the land which the Lord thy God gives thee.

Deuteronomy 28:21 (Tanakh)	Deuteronomy 28:21 (KJV)	Deuteronomy 28:21 (NET)
HaShem will make the pestilence cleave unto thee, until He have consumed thee from off the land, whither thou goest in to possess it.	The LORD shall make the pestilence cleave unto thee, until he have consumed thee from off the land, whither thou goest to possess it.	The Lord will plague you with deadly diseases until he has completely removed you from the land you are about to possess.

Deuteronomy 28:21 (Septuagint BLB)	Deuteronomy 28:21 (Septuagint Elpenor)
προσκολλήσαι κύριος εἰς σὲ τὸν θάνατον ἕως ἂν ἐξαναλώσῃ σε ἀπὸ τῆς γῆς εἰς ἣν σὺ εἰσπορεύῃ ἐκεῗ κληρονομῆσαι αὐτήν	προσκολλήσαι Κύριος εἰς σὲ τὸν θάνατον, ἕως ἂν ἐξαναλώσῃ σε ἐπὶ τῆς γῆς, εἰς ἣν εἰσπορεύῃ ἐκεῖ κληρονομῆσαι αὐτήν
Deuteronomy 28:21 (NETS)	Deuteronomy 28:21 (English Elpenor)
May the Lord make death cling to you until it consumes you off the land that you are entering there to inherit it.	The Lord cause the pestilence to cleave to thee, until he shall have consumed thee off the land into which thou goest to inherit it.

1 Samuel 16:7 (Tanakh)	1 Samuel 16:7 (KJV)	1 Samuel 16:7 (NET)
But HaShem said unto Samuel: ‘Look not on his countenance, or on the height of his stature; because I have rejected him; for it is not as man seeth: for man looketh on the outward appearance, but HaShem looketh on the heart.’	But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.	But the Lord said to Samuel, “Don’t be impressed by his appearance or his height, for I have rejected him. God does not view things the way people do. People look on the outward appearance, but the Lord looks at the heart.”

1 Samuel 16:7 (Septuagint BLB)	1 Kings 16:7 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρὸς Σαμουηλ μὴ ἐπιβλέψῃς ἐπὶ τὴν ὄψιν αὐτοῦ μηδὲ εἰς τὴν ἕξιν μεγέθους αὐτοῦ ὅτι ἐξουδένωκα αὐτόν ὅτι οὐχ ὡς ἐμβλέψεται ἄνθρωπος ὄψεται ὁ θεός ὅτι ἄνθρωπος ὄψεται εἰς πρόσωπον ὁ δὲ θεὸς ὄψεται εἰς καρδίαν	καὶ εἶπε Κύριος πρὸς Σαμουήλ· μὴ ἐπιβλέψῃς ἐπὶ τὴν ὄψιν αὐτοῦ μηδὲ εἰς τὴν ἕξιν μεγέθους αὐτοῦ, ὅτι ἐξουδένωκα αὐτόν· ὅτι οὐχ ὡς ἐμβλέψεται ἄνθρωπος, ὄψεται ὁ Θεός, ὅτι ἄνθρωπος ὄψεται εἰς πρόσωπον, ὁ δὲ Θεὸς ὄψεται εἰς καρδίαν
1 Reigns 16:7 (NETS)	1 Kings 16:7 (English Elpenor)
And the Lord said to Samouel, “Do not look on his appearance or on the posture of his size, because I have rejected him, for God will not look as a mortal will see, for a mortal will see into a face, but God will see into a heart.”	But the Lord said to Samuel, Look not on his appearance, nor on his stature, for I have rejected him; for God sees not as man looks; for man looks at the outward appearance, but God looks at the heart.

Luke 16:20, 21 (NET)	Luke 16:20, 21 (KJV)
But at his gate lay a poor man named Lazarus whose body was covered with sores,	And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πτωχὸς δέ τις ὀνόματι Λάζαρος ἐβέβλητο πρὸς τὸν πυλῶνα αὐτοῦ εἱλκωμένος	πτωχος δε τις ην ονοματι λαζαρος ος εβεβλητο προς τον πυλωνα αυτου ηλκωμενος	πτωχος δε τις ην ονοματι λαζαρος ος εβεβλητο προς τον πυλωνα αυτου ηλκωμενος

who longed to eat what fell from the rich man’s table. In addition, the dogs came and licked his sores

And desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐπιθυμῶν χορτασθῆναι ἀπὸ τῶν πιπτόντων ἀπὸ τῆς τραπέζης τοῦ πλουσίου· ἀλλὰ καὶ οἱ κύνες ἐρχόμενοι ἐπέλειχον τὰ ἕλκη αὐτοῦ	και επιθυμων χορτασθηναι απο των ψιχιων των πιπτοντων απο της τραπεζης του πλουσιου αλλα και οι κυνες ερχομενοι απελειχον τα ελκη αυτου	και επιθυμων χορτασθηναι απο των ψιχιων των πιπτοντων απο της τραπεζης του πλουσιου αλλα και οι κυνες ερχομενοι απελειχον τα ελκη αυτου

Luke 16:22, 23 (NET)	Luke 16:22,23 (KJV)
“Now the poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried.	And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐγένετο δὲ ἀποθανεῖν τὸν πτωχὸν καὶ ἀπενεχθῆναι αὐτὸν ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλπον Ἀβραάμ· ἀπέθανεν δὲ καὶ ὁ πλούσιος καὶ ἐτάφη	εγενετο δε αποθανειν τον πτωχον και απενεχθηναι αυτον υπο των αγγελων εις τον κολπον του αβρααμ απεθανεν δε και ο πλουσιος και εταφη	εγενετο δε αποθανειν τον πτωχον και απενεχθηναι αυτον υπο των αγγελων εις τον κολπον αβρααμ απεθανεν δε και ο πλουσιος και εταφη

And in Hades, as he was in torment, he looked up and saw Abraham far off with Lazarus at his side.

And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐν τῷ ᾅδῃ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ, ὑπάρχων ἐν βασάνοις, ὁρᾷ Ἀβραὰμ ἀπὸ μακρόθεν καὶ Λάζαρον ἐν τοῖς κόλποις αὐτοῦ	και εν τω αδη επαρας τους οφθαλμους αυτου υπαρχων εν βασανοις ορα τον αβρααμ απο μακροθεν και λαζαρον εν τοις κολποις αυτου	και εν τω αδη επαρας τους οφθαλμους αυτου υπαρχων εν βασανοις ορα τον αβρααμ απο μακροθεν και λαζαρον εν τοις κολποις αυτου

Luke 16:25 (NET)	Luke 16:25 (KJV)
But Abraham said, ‘Child, remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish.	But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶπεν δὲ Ἀβραάμ· τέκνον, μνήσθητι ὅτι ἀπέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου, καὶ Λάζαρος ὁμοίως τὰ κακά· νῦν δὲ ὧδε παρακαλεῖται, σὺ δὲ ὀδυνᾶσαι	ειπεν δε αβρααμ τεκνον μνησθητι οτι απελαβες συ τα αγαθα σου εν τη ζωη σου και λαζαρος ομοιως τα κακα νυν δε οδε παρακαλειται συ δε οδυνασαι	ειπεν δε αβρααμ τεκνον μνησθητι οτι απελαβες συ τα αγαθα σου εν τη ζωη σου και λαζαρος ομοιως τα κακα νυν δε ωδε παρακαλειται συ δε οδυνασαι

Luke 16:29 (NET)	Luke 16:29 (KJV)
But Abraham said, ‘They have Moses and the prophets; they must respond to them.’	Abraham saith unto him, They have Moses and the prophets; let them hear them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει δὲ Ἀβραάμ· ἔχουσι Μωϋσέα καὶ τοὺς προφήτας· ἀκουσάτωσαν αὐτῶν	λεγει αυτω αβρααμ εχουσιν μωσεα και τους προφητας ακουσατωσαν αυτων	λεγει αυτω αβρααμ εχουσιν μωσεα και τους προφητας ακουσατωσαν αυτων

Luke 16:31 (NET)	Luke 16:31 (KJV)
He replied to him, ‘If they do not respond to Moses and the prophets, they will not be convinced even if someone rises from the dead.’”	And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶπεν δὲ αὐτῷ· εἰ Μωϋσέως καὶ τῶν προφητῶν οὐκ ἀκούουσιν, οὐδ᾿ ἐάν τις ἐκ νεκρῶν ἀναστῇ πεισθήσονται	ειπεν δε αυτω ει μωσεως και των προφητων ουκ ακουουσιν ουδε εαν τις εκ νεκρων αναστη πεισθησονται	ειπεν δε αυτω ει μωσεως και των προφητων ουκ ακουουσιν ουδε εαν τις εκ νεκρων αναστη πεισθησονται

The Lost Son of Perdition, Part 9

Back to Isaiah 53:10-12, Part 11

Back to The Book of Life, Part 1

Back to The Lost Son of Perdition, Part 11

Back to Nothing True, Part 2

Back to Nothing True, Part 5

Back to Wonders and False Wonders, Part 3

Back to Who Am I? Part 16

Back to Luke 8:22-56

¹ Job 1:10a (NET) Table

² Job 1:13 (Tanakh, KJV) Table

³ Job 1:12 (NET) Table

⁴ The Stephanus Textus Receptus and Byzantine Majority Text had ος (KJV: which) preceding lay (KJV: was laid). The NET parallel Greek text and NA²⁸ did not.

⁵ The NET parallel Greek text and NA²⁸ had εἱλκωμένος here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηλκωμενος (KJV: full of sores).

⁶ The Stephanus Textus Receptus and Byzantine Majority Text had των ψιχιων (KJV: the crumbs) here. The NET parallel Greek text and NA²⁸ did not.

⁷ The NET parallel Greek text and NA²⁸ had ἐπέλειχον here, where the Stephanus Textus Receptus and Byzantine Majority Text had απελειχον.

⁸ Mark 10:23b (NET)

⁹ John 7:24a (NET)

¹⁰ The Stephanus Textus Receptus had του preceding Abraham’s here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹¹ The Stephanus Textus Receptus and Byzantine Majority Text had τον preceding Abraham. The NET parallel Greek text and NA²⁸ did not.

¹² 1 Samuel 16:7b (NET)

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had συ (KJV: thou) following that. The NET parallel Greek text and NA²⁸ did not.

¹⁴ 2 Peter 3:9 (NET) Table

¹⁵ Matthew 13:22 (NET) Table

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

¹⁷ The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) here. The NET parallel Greek text and NA²⁸ did not.

¹⁸ The NET parallel Greek text had ἔχουσι here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had ἔχουσιν.

¹⁹ In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσέα, and μωσεα in the Stephanus Textus Receptus and Byzantine Majority Text.

²⁰ In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus and Byzantine Majority Text.

²¹The NET parallel Greek text and NA²⁸ had οὐδ᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουδε (KJV: neither).

The Lost Son of Perdition, Part 7

Posted on January 5, 2022 by admin

This is a continuation of my consideration of God’s love for Satan revealed in the book of Job. I left off when יהוה (Yᵊhōvâ) authorized the experiment testing Satan’s hypothesis:

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

Though I considered glossing over the next few verses, it seems relevant now to carefully consider Satan’s power if and only if the Lord removes the hedge He has made around Job’s household and all that he has: Have you not made a hedge (śûḵ, שׁכת) around him and his household and all that he has on every side?^[1]

Now the day came when Job’s sons and daughters were eating and drinking wine in their oldest brother’s house, and a messenger came to Job, saying, “The oxen were plowing and the donkeys were grazing beside them, and the Sabeans swooped down and carried them all away, and they killed the servants with the sword! And I—only I alone—escaped to tell you!”^[2]

To the unbeliever this could seem like coincidence even as someone paying heed to the scripture recognizes it as Satan’s power. Satan had complained about Job’s prosperity and the hedge the Lord had made around it, gotten leave to take that prosperity away, and then it began to happen. Persuading unscrupulous people—who may have been lusting after Job’s oxen and donkeys already—that this was the opportune moment to strike seems a bit like Satan 101. What happened next might be thought of as Satan 201:

Masoretic Text		Septuagint
Job 1:16 (Tanakh/KJV)	Job 1:16 (NET)	Job 1:16 (NETS)	Job 1:16 (Elpenor English)
While he was yet speaking, there came also another, and said, The fire of God (אֱלֹהִ֗ים) is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee.	While this one was still speaking, another messenger arrived and said, “The fire of God (‘ĕlōhîm, אלהים) has fallen from heaven and has burned up the sheep and the servants—it has consumed them! And I—only I alone—escaped to tell you!”	While he was still speaking, a further messenger came and said to Iob, “Fire fell from the sky and burned up the sheep, and it likewise consumed the shepherds, and when I alone escaped, I came to tell you.”	While he was yet speaking, there came another messenger, and said to Job, Fire has fallen from heaven, and burnt up the sheep, and devoured the shepherds like wise; and I having escaped alone am come to tell thee.

I don’t know if אֱלֹהִ֗ים (‘ĕlōhîm), of God (Tanakh, KJV, NET), was ignored by the rabbis who translated the Septuagint or added by the Masoretes. While I assume that The fire of God…from heaven or Fire…from the sky was lightning, a lightning strike (though there is nothing in the text compelling me to limit it to one lightning strike) killing 7,000 sheep and their shepherds is beyond my personal experience. I try to keep an open mind to the possibility that The fire of God…from heaven or Fire…from the sky that killed 7,000 sheep and their shepherds was a phenomenon I haven’t seen..

The point here, I think, is that The fire of God…from heaven or Fire…from the sky that killed 7,000 sheep and their shepherds was under Satan’s control, if and only if God allowed it. That if and only if becomes extremely interesting when considering the story of Elijah and the priests of Baal (1 Kings 18:21-24 NET).

Elijah approached all the people and said, “How long are you going to be paralyzed by indecision? If the Lord is the true God, then follow him, but if Baal is, follow him!” But the people did not say a word. Elijah said to them: “I am the only prophet of the Lord who is left, but there are 450 prophets of Baal.^[3] Let them bring us two bulls. Let them choose one of the bulls for themselves, cut it up into pieces, and place it on the wood. But they must not set it on fire. I will do the same to the other bull and place it on the wood. But I will not set it on fire. Then you will invoke the name of your god, and I will invoke the name of the Lord. The god who responds with fire will demonstrate that he is the true God.” All the people responded, “This will be a fair test.”

Here I find another hypothesis and a proposed test for that hypothesis. Elijah’s hypothesis was, The god who responds with fire will demonstrate that he is the true God.^[4] The test for his hypothesis was that the bull that burst spontaneously into flame, his or theirs, designated which God, יהוה (Yᵊhōvâ) or Baal, is the true God. As a scientific experiment this one clearly lacks some controls relative to Satan’s experiment with Job.

The priests of Baal called on him from morning until evening without result (1 Kings 18:25-29). Then Elijah built an altar and called on יהוה (1 Kings 18:36b-39 NET).

“O Lord (Yᵊhōvâ, יהוה) God of Abraham, Isaac, and Israel, prove (yāḏaʿ, יודע; Septuagint: γνώτωσαν, a form of γινώσκω) today that you are God in Israel and that I am your servant and have done all these things at your command. Answer me, O Lord, answer me, so these people will know (yāḏaʿ, וידעו; Septuagint: γνώτω, another form of γινώσκω) that you, O Lord, are the true God and that you are winning back their allegiance.” Then fire from the Lord fell from the sky. It consumed the offering, the wood, the stones, and the dirt, and licked up the water in the trench. When all the people saw this, they threw themselves down with their faces to the ground and said, “The Lord is the true God! The Lord is the true God!”

It was an impressive demonstration. Elijah’s hypothesis—The god who responds with fire will demonstrate that he is the true God—was not falsified. The logical structure of the scientific method is designed to falsify hypotheses. It doesn’t prove anything except, perhaps, that the effect in question is not due to chance. The test of Elijah’s hypothesis was designed well enough to demonstrate that fire falling from a cloudless sky in the midst of a drought hitting either of two targets at any time near the prayer of the prophets was probably not a random event.

The controls for this particular experiment were: 1) the specified targets for the fire from the sky, the two sacrifices; and 2) the timing of fire falling from the sky, after the prayer of the prophets of Baal or after the prayer of Elijah. But Elijah himself mentioned a variable his test did not control for (I Kings 18:27 NET).

At noon Elijah mocked [the prophets of Baal], “Yell louder! After all, he is a god; he may be deep in thought, or perhaps he stepped out for a moment or has taken a trip. Perhaps he is sleeping and needs to be awakened.”

So, did יהוה (Yᵊhōvâ) send fire from the sky on time and on target, or was it Baal, late and off target? Elijah’s test can’t tell us, especially since he changed the conditions mid-experiment (1 Kings 18:32b, 33b-35).

Around the altar he made a trench large enough to contain two seahs of seed.…Then he said, “Fill four water jars and pour the water on the offering and the wood.” When they had done so, he said, “Do it again.” So they did it again. Then he said, “Do it a third time.” So they did it a third time. The water flowed down all sides of the altar and filled the trench.

If “fire from the sky” was lightning or shared some of the electrical properties of lightning, did Elijah cheat by making his sacrifice a better conductor of electricity than that of the prophets of Baal? The simplest way to improve the rigor of Elijah’s experiment is to repeat it a second time with the conditions reversed:^[5] Let Elijah go first and let the prophets of Baal water down their sacrifice before Elijah prays. But who—other than a prophet of יהוה (Yᵊhōvâ), hearing and obeying his voice—would propose such a test even once, much less twice?

Fortunately, faith comes from hearing, and hearing through the word of Christ.^[6] The believer ascertains the identity of the One who caused fire to fall from the sky from the written word of God. And here both the Masoretic text and Septuagint agree; the fire was from Yᵊhōvâ (יְהֹוָ֗ה), translated παρὰ Κυρίου (a form of κύριος) in the Septuagint.

Masoretic Text		Septuagint
1 Kings 18:38 (Tanakh/KJV)	1 Kings 18:38 (NET)	3 Reigns 18:38 (NETS)	3 Kings 18:38 (Elpenor English)
Then the fire of the LORD (יְהֹוָ֗ה) fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench.	Then fire from the Lord (Yᵊhōvâ, יהוה) fell from the sky. It consumed the offering, the wood, the stones, and the dirt, and licked up the water in the trench.	And fire from the Lord (παρὰ κυρίου) fell from heaven and consumed the whole burnt offering and the firewood and the water that was in the thaala and the stones, and the fire licked up the dust.	Then fire fell from the Lord (παρὰ Κυρίου) out of heaven, and devoured the whole-burnt-offerings, and the wood and the water that was in the trench, and the fire licked up the stones and the earth.

My purpose here was to consider this story in the light of the knowledge that Satan does in fact have the power to call fire down from the sky if and only if Yᵊhōvâ (יְהֹוָה) gives him leave to exercise that power. Faith gives me new insight into this story I might miss as an outsider analyzing it as a scientific experiment. Without getting too involved in the question whether Baal was another name for Satan or another entity under Satan’s control, through faith I feel fairly confident assuming that Yᵊhōvâ (יְהֹוָה) did not give Satan leave to interfere with the demonstration of Elijah’s authority to speak on Yᵊhōvâ’s behalf. Elijah prayed: let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.^[7]

But^[8] no one is able^[9] to enter a strong man’s house and steal his property unless he first ties up the strong man, Jesus told the experts in the law. Then he can thoroughly plunder^[10] his house.^[11] There was no need to command Elijah to water down the sacrifice of the prophets of Baal because Yᵊhōvâ knew He hadn’t given Satan leave to call down fire from the sky (1 Kings 18:25, 26, 28 NET).

Elijah told the prophets of Baal, “Choose one of the bulls for yourselves and go first, for you are the majority. Invoke the name of your god, but do not light a fire.” So they took a bull, as he had suggested, and prepared it. They invoked the name of Baal from morning until noon, saying, “Baal, answer us.” But there was no sound and no answer. They jumped around on the altar they had made.…they yelled louder and, in accordance with their prescribed ritual, mutilated themselves with swords and spears until their bodies were covered with blood.

Masoretic Text		Septuagint
1 Kings 18:29 (Tanakh/KJV)	1 Kings 18:29 (NET)	3 Reigns 18:29 (NETS)	3 Kings 18:29 (Elpenor English)
And it came to pass, when midday was past, and they prophesied until the time of the offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded.	Throughout the afternoon they were in an ecstatic frenzy, but there was no sound, no answer, and no response.	and they were acting the prophet until evening came. And it happened, as it was the time for the sacrifice to ascend and there was no voice, that Eliou the Thesbite spoke to the prophets of the offenses, saying, “Stand aside for the present, and I will do my whole burnt offering,” and they stood aside and departed.	And they prophesied until the evening came; and it came to pass as it was the time of the offering of the sacrifice, that Eliu the Thesbite spoke to the prophets of the abominations, saying, Stand by for the present, and I will offer my sacrifice. And they stood aside and departed.

The purpose of a lightning rod is not to call down lightning from the sky, though that might arguably be its effect at times. The purpose of a lightning rod is to offer a direct path to ground, protecting, insulating the house and its occupants from the harmful effects of a lightning strike. Through faith I can see these things as circumstantial evidence that fire from the sky was lightning (or something sharing the electrical properties of lightning), and that Yᵊhōvâ protected those whose hearts would be turned back to Him (not to mention all the other bystanders) by telling his prophet Elijah to drench the sacrifice with water. Hear me, O LORD, Elijah prayed, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart back again.^[12]

I don’t study the Bible because I have some deep interest in ancient Jewish history or even the Jewish or Christian religions. I study the Bible with the Holy Spirit to know…the only true God, and Jesus Christ, whom [He] sent,^[13] to enjoy what Jesus called eternal life (ἡ αἰώνιος ζωὴ) here and now. As I follow Jesus through the Scriptures I not only gain insight into the mind of יְהֹוָה (Yᵊhōvâ) as He commanded Elijah to prepare his sacrifice, I gain insight into the mind and life of Christ.

Jesus didn’t fantasize as a boy about binding strong men and plundering their houses. He didn’t grow up and apply that fantasy to Him or his Father. I tell you the solemn truth, Jesus said, the Son can do nothing on his own initiative, but only what he sees the Father doing. For whatever the Father does, the Son does likewise.^[14] He saw his Father bind Satan in some of the very same Scriptures He leads me through now, as He studied with the Holy Spirit as a boy. When He promised his disciples that when he, the Spirit of truth, comes, he will guide you into all truth,^[15] He simply recounted his own experience growing up.

I’ll pick this up in another essay.

Tables comparing Job 1:13; 1:14; 1:15; 1:16; 1 Kings 18:21; 18:22; 18:23; 18:24; 18:36; 18:37; 18:38; 18:39; 18:27; 18:32; 18:33; 18:34; 18:35; 18:25; 18:26; 18:28 and 18:29 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 1:13; 1:14; 1:15; 1:16; 1 Kings (3 Reigns, 3 Kings) 18:21; 18:22; 18:23; 18:24; 18:36; 18:37; 18:38; 18:39; 18:27; 18:32; 18:33; 18:34; 18:35; 18:25; 18:26; 18:28 and 18:29 in the Septuagint (BLB and Elpenor), and a table comparing Mark 3:27 in the NET and KJV follow.

Job 1:13 (Tanakh)	Job 1:13 (KJV)	Job 1:13 (NET)
And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother’s house:	And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother’s house:	Now the day came when Job’s sons and daughters were eating and drinking wine in their oldest brother’s house,

Job 1:13 (Septuagint BLB)	Job 1:13 (Septuagint Elpenor)
καὶ ἦν ὡς ἡ ἡμέρα αὕτη οἱ υἱοὶ Ιωβ καὶ αἱ θυγατέρες αὐτοῦ ἔπινον οἶνον ἐν τῇ οἰκίᾳ τοῦ ἀδελφοῦ αὐτῶν τοῦ πρεσβυτέρου	Καὶ ἦν ὡς ἡ ἡμέρα αὕτη, οἱ υἱοὶ ᾿Ιὼβ καὶ αἱ θυγατέρες αὐτοῦ ἔπινον οἶνον ἐν τῇ οἰκίᾳ τοῦ ἀδελφοῦ αὐτῶν τοῦ πρεσβυτέρου
Job 1:13 (NETS)	Job 1:13 (English Elpenor)
So it was, when it was the set day, Iob’s sons and daughters were drinking wine in their eldest brother’s house.	And it came to pass on a certain day, that Job᾿s sons and his daughters were drinking wine in the house of their elder brother.

Job 1:14 (Tanakh)	Job 1:14 (KJV)	Job 1:14 (NET)
And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them:	And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them:	and a messenger came to Job, saying, “The oxen were plowing and the donkeys were grazing beside them,

Job 1:14 (Septuagint BLB)	Job 1:14 (Septuagint Elpenor)
καὶ ἰδοὺ ἄγγελος ἦλθεν πρὸς Ιωβ καὶ εἶπεν αὐτῷ τὰ ζεύγη τῶν βοῶν ἠροτρία καὶ αἱ θήλειαι ὄνοι ἐβόσκοντο ἐχόμεναι αὐτῶν	καὶ ἰδοὺ ἄγγελος ἦλθε πρὸς ᾿Ιὼβ καὶ εἶπεν αὐτῷ· τὰ ζεύγη τῶν βοῶν ἠροτρία, καὶ αἱ θήλειαι ὄνοι ἐβόσκοντο ἐχόμεναι αὐτῶν,
Job 1:14 (NETS)	Job 1:14 (English Elpenor)
And, look, a messenger came to Iob and said to him, “The yokes of oxen were plowing, and the she-donkeys were feeding beside them,	And, behold, there came a messenger to Job, and said to him, The yokes of oxen were ploughing, and the she-asses were feeding near them;

Job 1:15 (Tanakh)	Job 1:15 (KJV)	Job 1:15 (NET)
And the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee.	And the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee.	and the Sabeans swooped down and carried them all away, and they killed the servants with the sword! And I—only I alone—escaped to tell you!”

Job 1:15 (Septuagint BLB)	Job 1:15 (Septuagint Elpenor)
καὶ ἐλθόντες οἱ αἰχμαλωτεύοντες ᾐχμαλώτευσαν αὐτὰς καὶ τοὺς παῗδας ἀπέκτειναν ἐν μαχαίραις σωθεὶς δὲ ἐγὼ μόνος ἦλθον τοῦ ἀπαγγεῗλαί σοι	καὶ ἐλθόντες οἱ αἰχμαλωτεύοντες ᾐχμαλώτευσαν αὐτὰς καὶ τοὺς παῖδας ἀπέκτειναν ἐν μαχαίραις· σωθεὶς δὲ ἐγὼ μόνος ἦλθον τοῦ ἀπαγγεῖλαί σοι
Job 1:15 (NETS)	Job 1:15 (English Elpenor)
and marauders came and carried them off, and they killed the servants with daggers, but when I alone escaped, I came to tell you.”	and the spoilers came and took them for a prey, and slew the servants with the sword; and I having escaped alone am come to tell thee.

Job 1:16 (Tanakh)	Job 1:16 (KJV)	Job 1:16 (NET)
While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee.	While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee.	While this one was still speaking, another messenger arrived and said, “The fire of God has fallen from heaven and has burned up the sheep and the servants—it has consumed them! And I—only I alone—escaped to tell you!”

Job 1:16 (Septuagint BLB)	Job 1:16 (Septuagint Elpenor)
ἔτι τούτου λαλοῦντος ἦλθεν ἕτερος ἄγγελος καὶ εἶπεν πρὸς Ιωβ πῦρ ἔπεσεν ἐκ τοῦ οὐρανοῦ καὶ κατέκαυσεν τὰ πρόβατα καὶ τοὺς ποιμένας κατέφαγεν ὁμοίως καὶ σωθεὶς ἐγὼ μόνος ἦλθον τοῦ ἀπαγγεῗλαί σοι	ἔτι τούτου λαλοῦντος, ἦλθεν ἕτερος ἄγγελος καὶ εἶπε πρὸς ᾿Ιώβ· πῦρ ἔπεσεν ἐκ τοῦ οὐρανοῦ καὶ κατέκαυσε τὰ πρόβατα καὶ τοὺς ποιμένας κατέφαγεν ὁμοίως· σωθεὶς δὲ ἐγὼ μόνος ἦλθον τοῦ ἀπαγγεῖλαί σοι
Job 1:16 (NETS)	Job 1:16 (English Elpenor)
While he was still speaking, a further messenger came and said to Iob, “Fire fell from the sky and burned up the sheep, and it likewise consumed the shepherds, and when I alone escaped, I came to tell you.”	While he was yet speaking, there came another messenger, and said to Job, Fire has fallen from heaven, and burnt up the sheep, and devoured the shepherds like wise; and I having escaped alone am come to tell thee.

1 Kings 18:21 (Tanakh)	1 Kings 18:21 (KJV)	1 Kings 18:21 (NET)
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him. And the people answered him not a word.	And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him. And the people answered him not a word.	Elijah approached all the people and said, “How long are you going to be paralyzed by indecision? If the Lord is the true God, then follow him, but if Baal is, follow him!” But the people did not say a word.

1 Kings 18:21 (Septuagint BLB)	3 Kings 18:21 (Septuagint Elpenor)
καὶ προσήγαγεν Ηλιου πρὸς πάντας καὶ εἶπεν αὐτοῗς Ηλιου ἕως πότε ὑμεῗς χωλανεῗτε ἐπ᾽ ἀμφοτέραις ταῗς ἰγνύαις εἰ ἔστιν κύριος ὁ θεός πορεύεσθε ὀπίσω αὐτοῦ εἰ δὲ ὁ Βααλ αὐτός πορεύεσθε ὀπίσω αὐτοῦ καὶ οὐκ ἀπεκρίθη ὁ λαὸς λόγον	καὶ προσήγαγεν ᾿Ηλιοὺ πρὸς πάντας, καὶ εἶπεν αὐτοῖς ᾿Ηλιού· ἕως πότε ὑμεῖς χωλανεῖτε ἐπ᾿ ἀμφοτέραις ταῖς ἰγνύαις; εἰ ἔστι Κύριος ὁ Θεός, πορεύεσθε ὀπίσω αὐτοῦ· εἰ δὲ ὁ Βάαλ, πορεύεσθε ὀπίσω αὐτοῦ. καὶ οὐκ ἀπεκρίθη ὁ λαὸς λόγον
3 Reigns 18:21 (NETS)	3 Kings 18:21 (English Elpenor)
And Eliou came near to all, and Eliou said to them, “How long will you go limping on both legs? If the Lord is God, go after him, but if Baal is he, go after him.” And the people did not answer a word.	And Eliu drew near to them all: and Eliu said to them, How long wilt ye halt on both feet? if the Lord be God, follow him; but if Baal, follow him. And the people answered not a word.

1 Kings 18:22 (Tanakh)	1 Kings 18:22 (KJV)	1 Kings 18:22 (NET)
Then said Elijah unto the people, I, even I only, remain a prophet of the LORD; but Baal’s prophets are four hundred and fifty men.	Then said Elijah unto the people, I, even I only, remain a prophet of the LORD; but Baal’s prophets are four hundred and fifty men.	Elijah said to them: “I am the only prophet of the Lord who is left, but there are 450 prophets of Baal.

1 Kings 18:22 (Septuagint BLB)	3 Kings 18:22 (Septuagint Elpenor)
καὶ εἶπεν Ηλιου πρὸς τὸν λαόν ἐγὼ ὑπολέλειμμαι προφήτης τοῦ κυρίου μονώτατος καὶ οἱ προφῆται τοῦ Βααλ τετρακόσιοι καὶ πεντήκοντα ἄνδρες καὶ οἱ προφῆται τοῦ ἄλσους τετρακόσιοι	καὶ εἶπεν ᾿Ηλιοὺ πρὸς τὸν λαόν· ἐγὼ ὑπολέλειμμαι προφήτης τοῦ Κυρίου μονώτατος, καὶ οἱ προφῆται τοῦ Βάαλ τετρακόσιοι καὶ πεντήκοντα ἄνδρες, καὶ οἱ προφῆται τοῦ ἄλσους τετρακόσιοι
3 Reigns 18:22 (NETS)	3 Kings 18:22 (English Elpenor)
And Eliou said to the people, “I all alone am left over as a prophet of the Lord, and Baal’s prophets number four hundred fifty men, and the prophets of the grove, four hundred.	And Eliu said to the people, I am left, the only one prophet of the Lord; and the prophets of Baal [are] four hundred and fifty men, and the prophets of the groves four hundred.

1 Kings 18:23 (Tanakh)	1 Kings 18:23 (KJV)	1 Kings 18:23 (NET)
Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under:	Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under:	Let them bring us two bulls. Let them choose one of the bulls for themselves, cut it up into pieces, and place it on the wood. But they must not set it on fire. I will do the same to the other bull and place it on the wood. But I will not set it on fire.

1 Kings 18:23 (Septuagint BLB)	3 Kings 18:23 (Septuagint Elpenor)
δότωσαν ἡμῗν δύο βόας καὶ ἐκλεξάσθωσαν ἑαυτοῗς τὸν ἕνα καὶ μελισάτωσαν καὶ ἐπιθέτωσαν ἐπὶ τῶν ξύλων καὶ πῦρ μὴ ἐπιθέτωσαν καὶ ἐγὼ ποιήσω τὸν βοῦν τὸν ἄλλον καὶ πῦρ οὐ μὴ ἐπιθῶ	δότωσαν ἡμῖν δύο βόας, καὶ ἐκλεξάσθωσαν ἑαυτοῖς τὸν ἕνα καὶ μελισάτωσαν καὶ ἐπιθέτωσαν ἐπὶ τῶν ξύλων καὶ πῦρ μὴ ἐπιθέτωσαν, καὶ ἐγὼ ποιήσω τὸν βοῦν τὸν ἄλλον, καὶ πῦρ οὐ μὴ ἐπιθῶ
3 Reigns 18:23 (NETS)	3 Kings 18:23 (English Elpenor)
Let them give us two bulls, and let them choose the one for themselves and cut it in pieces and lay it on the wood, and let them put on no fire, and I will do the other bull and will put on no fire.	Let them give us two oxen, and let them choose one for themselves, and cut it in pieces, and lay it on the wood, and put no fire [on] the wood: and I will dress the other bullock, and put on no fire.

1 Kings 18:24 (Tanakh)	1 Kings 18:24 (KJV)	1 Kings 18:24 (NET)
And call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken.	And call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken.	Then you will invoke the name of your god, and I will invoke the name of the Lord. The god who responds with fire will demonstrate that he is the true God.” All the people responded, “This will be a fair test.”

1 Kings 18:24 (Septuagint BLB)	3 Kings 18:24 (Septuagint Elpenor)
καὶ βοᾶτε ἐν ὀνόματι θεῶν ὑμῶν καὶ ἐγὼ ἐπικαλέσομαι ἐν ὀνόματι κυρίου τοῦ θεοῦ μου καὶ ἔσται ὁ θεός ὃς ἐὰν ἐπακούσῃ ἐν πυρί οὗτος θεός καὶ ἀπεκρίθησαν πᾶς ὁ λαὸς καὶ εἶπον καλὸν τὸ ῥῆμα ὃ ἐλάλησας	καὶ βοᾶτε ἐν ὀνόματι θεῶν ὑμῶν, καὶ ἐγὼ ἐπικαλέσομαι ἐν τῷ ὀνόματι Κυρίου τοῦ Θεοῦ μου, καὶ ἔσται ὁ θεὸς ὃς ἐὰν ἐπακούσῃ ἐν πυρί, οὗτος Θεός. καὶ ἀπεκρίθησαν πᾶς ὁ λαὸς καὶ εἶπον· καλὸν τὸ ρῆμα, ὃ ἐλάλησας
3 Reigns 18:24 (NETS)	3 Kings 18:24 (English Elpenor)
And shout in the name of your gods, and I will call on the name of the Lord, my God, and it will be, the god who answers by fire, he is God.” And all the people answered and said, “The word which you spoke is good!”	And do ye call loudly on the name of your gods, and I will call on the name of the Lord my God, and it shall come to pass that the God who shall answer by fire, he [is] God. And all the people answered and said, The word which thou hast spoken [is] good.

1 Kings 18:36 (Tanakh)	1 Kings 18:36 (KJV)	1 Kings 18:36 (NET)
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.	And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.	When it was time for the evening offering, Elijah the prophet approached the altar and prayed: “O Lord God of Abraham, Isaac, and Israel, prove today that you are God in Israel and that I am your servant and have done all these things at your command.

1 Kings 18:36 (Septuagint BLB)	3 Kings 18:36 (Septuagint Elpenor)
καὶ ἀνεβόησεν Ηλιου εἰς τὸν οὐρανὸν καὶ εἶπεν κύριε ὁ θεὸς Αβρααμ καὶ Ισαακ καὶ Ισραηλ ἐπάκουσόν μου κύριε ἐπάκουσόν μου σήμερον ἐν πυρί καὶ γνώτωσαν πᾶς ὁ λαὸς οὗτος ὅτι σὺ εἶ κύριος ὁ θεὸς Ισραηλ κἀγὼ δοῦλός σου καὶ διὰ σὲ πεποίηκα τὰ ἔργα ταῦτα	καὶ ἀνεβόησεν ᾿Ηλιοὺ εἰς τὸν οὐρανὸν καὶ εἶπε· Κύριε ὁ Θεὸς ῾Αβραὰμ καὶ ᾿Ισαὰκ καὶ ᾿Ισραήλ, ἐπάκουσόν μου, Κύριε, ἐπάκουσόν μου σήμερον ἐν πυρί, καὶ γνώτωσαν πᾶς ὁ λαὸς οὗτος ὅτι σὺ εἶ Κύριος ὁ Θεὸς ᾿Ισραὴλ καὶ ἐγὼ δοῦλός σου καὶ διὰ σὲ πεποίηκα τὰ ἔργα ταῦτα
3 Reigns 18:36 (NETS)	3 Kings 18:36 (English Elpenor)
And Eliou cried aloud to heaven and said, “O Lord, God of Abraam and Isaak and Israel, heed me, heed me today with fire, and let all this people know that you are Lord, God of Israel, and I am your slave, and I have done these works on your account.	And Eliu cried aloud to the heaven, and said, Lord God of Abraam, and Isaac, and Israel, answer me, O Lord, answer me this day by fire, and let all this people know that thou art the Lord, the God of Israel, and I [am] thy servant, and for thy sake I have wrought these works.

1 Kings 18:37 (Tanakh)	1 Kings 18:37 (KJV)	1 Kings 18:37 (NET)
Hear me, O LORD, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart back again.	Hear me, O LORD, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart back again.	Answer me, O Lord, answer me, so these people will know that you, O Lord, are the true God and that you are winning back their allegiance.”

1 Kings 18:37 (Septuagint BLB)	3 Kings 18:37 (Septuagint Elpenor)
ἐπάκουσόν μου κύριε ἐπάκουσόν μου ἐν πυρί καὶ γνώτω ὁ λαὸς οὗτος ὅτι σὺ εἶ κύριος ὁ θεὸς καὶ σὺ ἔστρεψας τὴν καρδίαν τοῦ λαοῦ τούτου ὀπίσω	ἐπάκουσόν μου, Κύριε, ἐπάκουσόν μου ἐν πυρί, καὶ γνώτω ὁ λαὸς οὗτος, ὅτι σὺ εἶ Κύριος ὁ Θεὸς καὶ σὺ ἔστρεψας τὴν καρδίαν τοῦ λαοῦ τούτου ὀπίσω
3 Reigns 18:37 (NETS)	3 Kings 18:37 (English Elpenor)
Heed me, O Lord, heed me with fire, and let this people know that you are Lord God and that you turned the heart of this people back.”	Hear me, O Lord, hear me, and let this people know that thou art the Lord God, and thou hast turned back the heart of this people.

1 Kings 18:38 (Tanakh)	1 Kings 18:38 (KJV)	1 Kings 18:38 (NET)
Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench.	Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench.	Then fire from the Lord fell from the sky. It consumed the offering, the wood, the stones, and the dirt, and licked up the water in the trench.

1 Kings 18:38 (Septuagint BLB)	3 Kings 18:38 (Septuagint Elpenor)
καὶ ἔπεσεν πῦρ παρὰ κυρίου ἐκ τοῦ οὐρανοῦ καὶ κατέφαγεν τὸ ὁλοκαύτωμα καὶ τὰς σχίδακας καὶ τὸ ὕδωρ τὸ ἐν τῇ θααλα καὶ τοὺς λίθους καὶ τὸν χοῦν ἐξέλιξεν τὸ πῦρ	καὶ ἔπεσε πῦρ παρὰ Κυρίου ἐκ τοῦ οὐρανοῦ καὶ κατέφαγε τὰ ὁλοκαυτώματα καὶ τὰς σχίδακας καὶ τὸ ὕδωρ τὸ ἐν τῇ θαλάσσῃ, καὶ τοὺς λίθους καὶ τὸν χοῦν ἐξέλειξε τὸ πῦρ
3 Reigns 18:38 (NETS)	3 Kings 18:38 (English Elpenor)
And fire from the Lord fell from heaven and consumed the whole burnt offering and the firewood and the water that was in the thaala and the stones, and the fire licked up the dust.	Then fire fell from the Lord out of heaven, and devoured the whole-burnt-offerings, and the wood and the water that was in the trench, and the fire licked up the stones and the earth.

1 Kings 18:39 (Tanakh)	1 Kings 18:39 (KJV)	1 Kings 18:39 (NET)
And when all the people saw it, they fell on their faces: and they said, The LORD, he is the God; the LORD, he is the God.	And when all the people saw it, they fell on their faces: and they said, The LORD, he is the God; the LORD, he is the God.	When all the people saw this, they threw themselves down with their faces to the ground and said, “The Lord is the true God! The Lord is the true God!”

1 Kings 18:39 (Septuagint BLB)	3 Kings 18:39 (Septuagint Elpenor)
καὶ ἔπεσεν πᾶς ὁ λαὸς ἐπὶ πρόσωπον αὐτῶν καὶ εἶπον ἀληθῶς κύριός ἐστιν ὁ θεός αὐτὸς ὁ θεός	καὶ ἔπεσε πᾶς ὁ λαὸς ἐπὶ πρόσωπον αὐτῶν καὶ εἶπον· ἀληθῶς Κύριος ὁ Θεός, αὐτὸς ὁ Θεός
3 Reigns 18:39 (NETS)	3 Kings 18:39 (English Elpenor)
And all the people fell on their face and said, “Truly the Lord is God; he is God.”	And all the people fell upon their faces, and said, Truly the Lord [is] God; he [is] God.

1 Kings 18:27 (Tanakh)	1 Kings 18:27 (KJV)	1 Kings 18:27 (NET)
And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked.	And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked.	At noon Elijah mocked them, “Yell louder! After all, he is a god; he may be deep in thought, or perhaps he stepped out for a moment or has taken a trip. Perhaps he is sleeping and needs to be awakened.”

1 Kings 18:27 (Septuagint BLB)	3 Kings 18:27 (Septuagint Elpenor)
καὶ ἐγένετο μεσημβρίᾳ καὶ ἐμυκτήρισεν αὐτοὺς Ηλιου ὁ Θεσβίτης καὶ εἶπεν ἐπικαλεῗσθε ἐν φωνῇ μεγάλῃ ὅτι θεός ἐστιν ὅτι ἀδολεσχία αὐτῷ ἐστιν καὶ ἅμα μήποτε χρηματίζει αὐτός ἢ μήποτε καθεύδει αὐτός καὶ ἐξαναστήσεται	καὶ ἐγένετο μεσημβρία καὶ ἐμυκτήρισεν αὐτοὺς ᾿Ηλιοὺ ὁ Θεσβίτης καὶ εἶπεν· ἐπικαλεῖσθε ἐν φωνῇ μεγάλῃ, ὅτι θεός ἐστιν, ὅτι ἀδολεσχία αὐτῷ ἐστι, καὶ ἅμα μή ποτε χρηματίζει αὐτός, ἢ μή ποτε καθεύδει αὐτός, καὶ ἐξαναστήσεται
3 Reigns 18:27 (NETS)	3 Kings 18:27 (English Elpenor)
And it happened at noon that Eliou the Thesbite mocked them and said, “Call in a loud voice! For he is a god, for prating occupies him, and at the same time he is perhaps giving an oracle, or perhaps he is asleep and will get up.”	And it was noon, and Eliu the Thesbite mocked them, and said, Call with a loud voice, for he is a god; for he is meditating, or else perhaps he is engaged in business, or perhaps he is asleep, and is to be awaked.

1 Kings 18:32 (Tanakh)	1 Kings 18:32 (KJV)	1 Kings 18:32 (NET)
And with the stones he built an altar in the name of the LORD: and he made a trench about the altar, as great as would contain two measures of seed.	And with the stones he built an altar in the name of the LORD: and he made a trench about the altar, as great as would contain two measures of seed.	With the stones he constructed an altar for the Lord. Around the altar he made a trench large enough to contain two seahs of seed.

1 Kings 18:32 (Septuagint BLB)	3 Kings 18:32 (Septuagint Elpenor)
καὶ ᾠκοδόμησεν τοὺς λίθους ἐν ὀνόματι κυρίου καὶ ἰάσατο τὸ θυσιαστήριον τὸ κατεσκαμμένον καὶ ἐποίησεν θααλα χωροῦσαν δύο μετρητὰς σπέρματος κυκλόθεν τοῦ θυσιαστηρίου	καὶ ᾠκοδόμησε τοὺς λίθους ἐν ὀνόματι Κυρίου καὶ ἰάσατο τὸ θυσιαστήριον τὸ κατεσκαμμένον, καὶ ἐποίησε θάλασσαν χωροῦσαν δύο μετρητὰς σπέρματος κυκλόθεν τοῦ θυσιαστηρίου
3 Reigns 18:32 (NETS)	3 Kings 18:32 (English Elpenor)
and he built the stones in the name of the Lord and repaired the altar that had been thrown down and made a thaala around the altar, holding two measures of seed.	And he built up the stones in the name of the Lord, and repaired the altar that had been broken down; and he made a trench that would hold two measures of seed round about the altar.

1 Kings 18:33 (Tanakh)	1 Kings 18:33 (KJV)	1 Kings 18:33 (NET)
And he put the wood in order, and cut the bullock in pieces, and laid him on the wood, and said, Fill four barrels with water, and pour it on the burnt sacrifice, and on the wood.	And he put the wood in order, and cut the bullock in pieces, and laid him on the wood, and said, Fill four barrels with water, and pour it on the burnt sacrifice, and on the wood.	He arranged the wood, cut up the bull, and placed it on the wood. Then he said, “Fill four water jars and pour the water on the offering and the wood.”

1 Kings 18:33 (Septuagint BLB)	3 Kings 18:33 (Septuagint Elpenor)
καὶ ἐστοίβασεν τὰς σχίδακας ἐπὶ τὸ θυσιαστήριον ὃ ἐποίησεν καὶ ἐμέλισεν τὸ ὁλοκαύτωμα καὶ ἐπέθηκεν ἐπὶ τὰς σχίδακας καὶ ἐστοίβασεν ἐπὶ τὸ θυσιαστήριον	καὶ ἐστοίβασε τὰς σχίδακας ἐπὶ τὸ θυσιαστήριον, ὃ ἐποίησε, καὶ ἐμέλισε τὸ ὁλοκαύτωμα καὶ ἐπέθηκεν ἐπὶ τὰς σχίδακας καὶ ἐστοίβασεν ἐπὶ τὸ θυσιαστήριον καὶ εἶπε· λάβετέ μοι τέσσαρας ὑδρίας ὕδατος καὶ ἐπιχέετε ἐπὶ τὸ ὁλοκαύτωμα καὶ ἐπὶ τὰς σχίδακας· καὶ ἐποίησαν οὕτως
3 Reigns 18:33 (NETS)	3 Kings 18:33 (English Elpenor)
And he piled up the firewood on the altar that he made and cut the whole burnt offering in pieces and laid it on the firewood and piled it on the altar.	And he piled the cleft wood on the altar which he [had] made, and divided the whole-burnt-offering, and laid [it] on the wood, and laid [it] in order on the altar, and said, Fetch me four pitchers of water, and pour [it] on the whole-burnt-offering, and on the wood. And they did so.

1 Kings 18:34 (Tanakh)	1 Kings 18:34 (KJV)	1 Kings 18:34 (NET)
And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time.	And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time.	When they had done so, he said, “Do it again.” So they did it again. Then he said, “Do it a third time.” So they did it a third time.

1 Kings 18:34 (Septuagint BLB)	3 Kings 18:34 (Septuagint Elpenor)
καὶ εἶπεν λάβετέ μοι τέσσαρας ὑδρίας ὕδατος καὶ ἐπιχέετε ἐπὶ τὸ ὁλοκαύτωμα καὶ ἐπὶ τὰς σχίδακας καὶ ἐποίησαν οὕτως καὶ εἶπεν δευτερώσατε καὶ ἐδευτέρωσαν καὶ εἶπεν τρισσώσατε καὶ ἐτρίσσευσαν	καὶ εἶπε· δευτερώσατε· καὶ ἐδευτέρωσαν. καὶ εἶπε· τρισσώσατε· καὶ ἐτρίσσευσαν
3 Reigns 18:34 (NETS)	3 Kings 18:34 (English Elpenor)
And he said, “Take for me four jars of water, and pour it on the whole burnt offering and on the firewood,” and they did so. And he said, “Do it a second time,” and they did it a second time. And he said, “Do it a third time,” and they did it a third time.	And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time.

1 Kings 18:35 (Tanakh)	1 Kings 18:35 (KJV)	1 Kings 18:35 (NET)
And the water ran round about the altar; and he filled the trench also with water.	And the water ran round about the altar; and he filled the trench also with water.	The water flowed down all sides of the altar and filled the trench.

1 Kings 18:35 (Septuagint BLB)	3 Kings 18:35 (Septuagint Elpenor)
καὶ διεπορεύετο τὸ ὕδωρ κύκλῳ τοῦ θυσιαστηρίου καὶ τὴν θααλα ἔπλησαν ὕδατος	καὶ διεπορεύετο τὸ ὕδωρ κύκλῳ τοῦ θυσιαστηρίου, καὶ τὴν θάλασσαν ἔπλησαν ὕδατος
3 Reigns 18:35 (NETS)	3 Kings 18:35 (English Elpenor)
And the water ran all around the altar, and filled the thaala with water.	And the water ran round about the altar, and they filled the trench with water.

1 Kings 18:25 (Tanakh)	1 Kings 18:25 (KJV)	1 Kings 18:25 (NET)
And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress it first; for ye are many; and call on the name of your gods, but put no fire under.	And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress it first; for ye are many; and call on the name of your gods, but put no fire under.	Elijah told the prophets of Baal, “Choose one of the bulls for yourselves and go first, for you are the majority. Invoke the name of your god, but do not light a fire.”

1 Kings 18:25 (Septuagint BLB)	3 Kings 18:25 (Septuagint Elpenor)
καὶ εἶπεν Ηλιου τοῗς προφήταις τῆς αἰσχύνης ἐκλέξασθε ἑαυτοῗς τὸν μόσχον τὸν ἕνα καὶ ποιήσατε πρῶτοι ὅτι πολλοὶ ὑμεῗς καὶ ἐπικαλέσασθε ἐν ὀνόματι θεοῦ ὑμῶν καὶ πῦρ μὴ ἐπιθῆτε	καὶ εἶπεν ᾿Ηλιοὺ τοῖς προφήταις τῆς αἰσχύνης· ἐκλέξασθε ἑαυτοῖς τὸν μόσχον τὸν ἕνα καὶ ποιήσατε πρῶτοι, ὅτι πολλοὶ ὑμεῖς, καὶ ἐπικαλέσασθε ἐν ὀνόματι θεοῦ ὑμῶν καὶ πῦρ μὴ ἐπιθῆτε
3 Reigns 18:25 (NETS)	3 Kings 18:25 (English Elpenor)
And Eliou said to the prophets of shame, “Choose for yourselves the one bull calf, and do it first, for you are many, and call on the name of your god, and put on no fire.”	And Eliu said to the prophets of shame, Choose to yourselves one calf, and dress it first, for ye [are] many; and call ye on the name of your god; but apply no fire.

1 Kings 18:26 (Tanakh)	1 Kings 18:26 (KJV)	1 Kings 18:26 (NET)
And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But there was no voice, nor any that answered. And they leaped upon the altar which was made.	And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But there was no voice, nor any that answered. And they leaped upon the altar which was made.	So they took a bull, as he had suggested, and prepared it. They invoked the name of Baal from morning until noon, saying, “Baal, answer us.” But there was no sound and no answer. They jumped around on the altar they had made.

1 Kings 18:26 (Septuagint BLB)	3 Kings 18:26 (Septuagint Elpenor)
καὶ ἔλαβον τὸν μόσχον καὶ ἐποίησαν καὶ ἐπεκαλοῦντο ἐν ὀνόματι τοῦ Βααλ ἐκ πρωίθεν ἕως μεσημβρίας καὶ εἶπον ἐπάκουσον ἡμῶν ὁ Βααλ ἐπάκουσον ἡμῶν καὶ οὐκ ἦν φωνὴ καὶ οὐκ ἦν ἀκρόασις καὶ διέτρεχον ἐπὶ τοῦ θυσιαστηρίου οὗ ἐποίησαν	καὶ ἔλαβον τὸν μόσχον καὶ ἐποίησαν καὶ ἐπεκαλοῦντο ἐν ὀνόματι τοῦ Βάαλ ἐκ πρωΐθεν ἕως μεσημβρίας καὶ εἶπον· ἐπάκουσον ἡμῶν, ὁ Βάαλ, ἐπάκουσον ἡμῶν· καὶ οὐκ ἦν φωνὴ καὶ οὐκ ἦν ἀκρόασις· καὶ διέτρεχον ἐπὶ τοῦ θυσιαστηρίου, οὗ ἐποίησαν
3 Reigns 18:26 (NETS)	3 Kings 18:26 (English Elpenor)
And they took the bull calf and did it and were calling on the name of Baal from morning until noon and said, “Hear us, O Baal, hear us!” And there was no voice, and there was no hearing, and they ran about on the altar that they made.	And they took the calf and drest it, and called on the name of Baal from morning till noon, and said, hear us, O Baal, hear us. And there was no voice, neither was there hearing, and they ran up and down on the altar which they [had] made.

1 Kings 18:28 (Tanakh)	1 Kings 18:28 (KJV)	1 Kings 18:28 (NET)
And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them.	And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them.	So they yelled louder and, in accordance with their prescribed ritual, mutilated themselves with swords and spears until their bodies were covered with blood.

1 Kings 18:28 (Septuagint BLB)	3 Kings 18:28 (Septuagint Elpenor)
καὶ ἐπεκαλοῦντο ἐν φωνῇ μεγάλῃ καὶ κατετέμνοντο κατὰ τὸν ἐθισμὸν αὐτῶν ἐν μαχαίραις καὶ σειρομάσταις ἕως ἐκχύσεως αἵματος ἐπ᾽ αὐτούς	καὶ ἐπεκαλοῦντο ἐν φωνῇ μεγάλῃ καὶ κατετέμνοντο κατὰ τὸν ἐθισμὸν αὐτῶν ἐν μαχαίραις καὶ σειρομάσταις ἕως ἐκχύσεως αἵματος ἐπ᾿ αὐτούς
3 Reigns 18:28 (NETS)	3 Kings 18:28 (English Elpenor)
And they were calling in a loud voice and, as was their custom, they were cutting themselves with daggers and lances until the blood gushed out over them,	And they cried with a loud voice, and cut themselves according to their custom with knives and lancets until the blood gushed out upon them.

1 Kings 18:29 (Tanakh)	1 Kings 18:29 (KJV)	1 Kings 18:29 (NET)
And it came to pass, when midday was past, and they prophesied until the time of the offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded.	And it came to pass, when midday was past, and they prophesied until the time of the offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded.	Throughout the afternoon they were in an ecstatic frenzy, but there was no sound, no answer, and no response.

1 Kings 18:29 (Septuagint BLB)	3 Kings 18:29 (Septuagint Elpenor)
καὶ ἐπροφήτευον ἕως οὗ παρῆλθεν τὸ δειλινόν καὶ ἐγένετο ὡς ὁ καιρὸς τοῦ ἀναβῆναι τὴν θυσίαν καὶ οὐκ ἦν φωνή καὶ ἐλάλησεν Ηλιου ὁ Θεσβίτης πρὸς τοὺς προφήτας τῶν προσοχθισμάτων λέγων μετάστητε ἀπὸ τοῦ νῦν καὶ ἐγὼ ποιήσω τὸ ὁλοκαύτωμά μου καὶ μετέστησαν καὶ ἀπῆλθον	καὶ ἐπροφήτευον ἕως οὗ παρῆλθε τὸ δειλινόν. καὶ ἐγένετο ὡς ὁ καιρὸς τοῦ ἀναβῆναι τὴν θυσίαν καὶ οὐκ ἦν φωνή. καὶ ἐλάλησεν ᾿Ηλιοὺ ὁ Θεσβίτης πρὸς τοὺς προφήτας τῶν προσοχθισμάτων λέγων· μετάστητε ἀπὸ τοῦ νῦν, καὶ ἐγὼ ποιήσω τὸ ὁλοκαύτωμά μου. καὶ μετέστησαν, καὶ ἀπῆλθον
3 Reigns 18:29 (NETS)	3 Kings 18:29 (English Elpenor)
and they were acting the prophet until evening came. And it happened, as it was the time for the sacrifice to ascend and there was no voice, that Eliou the Thesbite spoke to the prophets of the offenses, saying, “Stand aside for the present, and I will do my whole burnt offering,” and they stood aside and departed.	And they prophesied until the evening came; and it came to pass as it was the time of the offering of the sacrifice, that Eliu the Thesbite spoke to the prophets of the abominations, saying, Stand by for the present, and I will offer my sacrifice. And they stood aside and departed.

Mark 3:27 (NET)	Mark 3:27 (KJV)
But no one is able to enter a strong man’s house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house.	No man can enter into a strong man’s house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλ᾿ οὐ δύναται οὐδεὶς εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ εἰσελθὼν τὰ σκεύη αὐτοῦ διαρπάσαι, ἐὰν μὴ πρῶτον τὸν ἰσχυρὸν δήσῃ, καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει	ου δυναται ουδεις τα σκευη του ισχυρου εισελθων εις την οικιαν αυτου διαρπασαι εαν μη πρωτον τον ισχυρον δηση και τοτε την οικιαν αυτου διαρπασει	ουδεις δυναται τα σκευη του ισχυρου εισελθων εις την οικιαν αυτου διαρπασαι εαν μη πρωτον τον ισχυρον δηση και τοτε την οικιαν αυτου διαρπαση

The Lost Son of Perdition, Part 8

Back to αὐτοῦ and ἑαυτοῦ, Part 1

Back to Luke 8:22-56

^[1] Job 1:10a (NET) Table

^[2] Job 1:13-15 (NET)

^[3] The Septuagint had καὶ οἱ προφῆται τοῦ ἄλσους τετρακόσιοι (NETS: and the prophets of the grove, four hundred) following here.

^[4] 1 Kings 18:24b (NET)

^[5] This is what Gideon did with the fleece (Judges 6:36-40) when he was uncertain of God’s intent.

^[6] Romans 10:17 (ESV) Table

^[7] 1 Kings 18:36b (Tanakh, KJV)

^[8] The NET parallel Greek text and NA²⁸ had ἀλλ᾿ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[9] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had the negative particle οὐ preceding is able (KJV: can) and οὐδεὶς (NET: no one; KJV: No man) following, where the Byzantine Majority Text simply had οὐδεὶς preceding.

^[10] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had διαρπάσει, where the Byzantine Majority Text had διαρπαση.

^[11] Mark 3:27 (NET)

^[12] 1 Kings 18:37 (Tanakh/KJV)

^[13] John 17:3b (NET)

^[14] John 5:19 (NET) Table

^[15] John 16:13a (NET) Table

The Lost Son of Perdition, Part 6

Posted on October 1, 2021 by admin

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

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

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

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

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

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

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

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

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

I can’t go back. I can only go on.

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

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

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

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

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

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

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

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

Satan continued:

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

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

We are told the following about Job:

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

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

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

A note (30) in the NET reads:

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

Rashi’s commentary reads:

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

Another note (53) in the NET reads:

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

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

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

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

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

I’ll pick this up in another essay.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Lost Son of Perdition, Part 7

Back to The Lost Son of Perdition, Part 8

Back to The Lost Son of Perdition, Part 9

Back to The Lost Son of Perdition, Part 10

Back to Luke 8:22-56

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

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

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

^[4] Hebrews 11:6 (NET)

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

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

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

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

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

The Lost Son of Perdition, Part 5

Posted on September 22, 2021 by admin

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A table of 1 Kings 11:14 follows:

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

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

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

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

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

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

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

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

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

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

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

I’ll continue with the next verse in Job:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Lost Son of Perdition, Part 6

Back to Westworld, Part 3

Back to The New Covenant, Part 2

Back to My Reasons and My Reason, Part 8

Back to The Lost Son of Perdition, Part 9

Back to The Lost Son of Perdition, Part 10

Back to Nothing True, Part 1

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

^[2] John 13:27 (NET)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Lost Son of Perdition, Part 4

Posted on October 31, 2020 by admin

For the scripture says to Pharaoh, Paul quoted (Table below), “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.”^[1] It occurred to me in the previous essay how much the larger section in which this quotation is found influences my thinking on the lost son of perdition. I want to begin to consider that here.

This section of Paul’s letter is ostensibly about Israel: For not all those who are descended from Israel are truly Israel, nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.”^[2] John the Baptist had warned, don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones!^[3]

The Gospel implications of this section are still evident, however, through this relatively transparent surface: it is not the children of the flesh who are the children of God; rather, the children of promise are counted as descendants.^[4] For all who are led by the Spirit of God are the sons of God,^[5] Paul had written previously. Now this is what I am saying, brothers and sisters, he had written elsewhere, Flesh and blood cannot inherit the kingdom of God…^[6]

In this section Paul, apostle to the Gentiles, worked through a deep emotional problem over what he saw with his own eyes:^[7] For I could wish that I myself were accursed—cut off from Christ—for the sake of my people, my fellow countrymen [Table], who are Israelites. To them belong the adoption as sons, the glory, the covenants, the giving of the law, the temple worship, and the promises. To them belong the patriarchs, and from them, by human descent, came the Christ, who is God over all, blessed forever! Amen.^[8]

And he worked through the more urgent theological issue his limited perspective had engendered: It is not as though the word of God had failed.^[9] The Holy Spirit’s solution to this issue was immediate and direct: God’s purpose in election (κατ᾿ ἐκλογὴν πρόθεσις τοῦ θεοῦ). God has his own reasons why (and when from our limited perspectives) He does what He does.

God’s purpose in election engendered its own issue which Paul addressed next. And here is where his quotation (Table below) from Exodus is found (Romans 9:14-18 NET):

What shall we say then? Is there injustice with God? Absolutely not! For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then, it does not depend on human desire or exertion, but on God who shows mercy [Table]. For the scripture says to Pharaoh: “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.” So then, God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.

Certainly, Paul addressed his concerns for Israel here. He made that explicit later: A partial hardening has happened to Israel until the full number of the Gentiles has come in.^[10] But the very nature of his concern for Israel allows the Gospel implications to show through. Now, I am so grateful that receiving the Gospel of the grace of God in Jesus Christ doesn’t depend on the uncertainty of human desire or exertion, but that wasn’t always true for me.

There was a time when I feared the idea that I should flee my “sure and certain” desire and exertion to have a righteousness of my own derived from the law, all the commands of the New Testament and Church doctrine for something as whimsical as the mercy of God and a righteousness from God that is in fact based on Christ’s faithfulness.^[11] Obviously, I didn’t understand it that clearly at the time. As I began to understand it I began to repent of my unbelief. Jeremiah wrote:

Masoretic Text		Septuagint
Lamentations 3:22-26 (Tanakh)	Lamentations 3:22-26 (NET)	Lamentations 3:22-26 (NETS)	Lamentations 3:22-26 (Elpenor English)
Surely HaShem’S mercies (חַֽסְדֵ֤י) are not consumed, surely His compassions fail not.	The Lord’s loyal kindness (checed, חסדי) never ceases; his compassions never end.	The mercies of the Lord are that we have not expired, that his compassion has not come to an end.	[It is] the mercies (ἐλέη) of the Lord, that he has not failed me, because his compassions are not exhausted. Pity [us], O Lord, early [every] month: for we are not brought to an end, because his compassions are not exhausted.
They are new every morning; great is Thy faithfulness.	They are fresh every morning; your faithfulness is abundant!	They are new in the early mornings; great is your faithfulness.	[They are] new every morning: great is thy faithfulness.
‘The HaShem is my portion’, saith my soul; ‘Therefore will I hope in Him.’	“My portion is the Lord,” I have said to myself, so I will put my hope in him.	“The Lord is my portion,” said my soul, “therefore I will wait for him.”	The Lord is my portion, says my soul; therefore will I wait for him.
HaShem is good unto them that wait for Him, to the soul that seeketh Him.	The Lord is good to those who trust in him, to the one who seeks him.	The Lord is good to those who wait for him, to the soul that will seek him.	The Lord is good to them that wait for him: the soul which shall seek him
It is good that a man should quietly wait for the salvation of HaShem.	It is good to wait patiently for deliverance from the Lord.	A good thing it is—and it will wait and be quiet for the salvation of the Lord.	[is] good, and shall wait for, and quietly expect salvation of the Lord.

And in answer to his deep emotional problem, Paul wrote: For God has consigned all people to disobedience so that he may show mercy to them all.^[12]

It is reasonable to assume here that the Greek words τοὺς πάντας (a plural form of πᾶς) translated all people are equivalent to the Greek words τοὺς πάντας translated them all. It is not reasonable to assume that he may show mercy to means “he might show mercy to.” Yes, ἐλεήσῃ is a form of ἐλεέω in the subjunctive mood.

The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances…However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.^[13]

The clause ἵνα τοὺς πάντας ἐλεήσῃ (so that he may show mercy to them all) is clearly the result of συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν (For God has consigned all people to disobedience).

It would have been misleading to have translated ἐλεήσῃ he will show mercy to. It is not in the future tense but the aorist. What is telling to me is that no one has translated it as “simple past tense,” he showed mercy to. Paul was not referencing Jesus’ crucifixion directly here.

John Gill seemed to have a firm grasp on Paul’s intent, coupled even with the earlier conclusion it does not depend on human desire or exertion, but on God who shows mercy, regarding those:

for whom [God] has mercy in store, and will bestow it on them; and in order to bring them to a sense of their need of it, and that he may the more illustriously display the riches of it, he leaves them for a while in a state of unbelief, and then by his Spirit thoroughly convinces them of it, and gives them faith to look to, and believe in, the mercy of our Lord Jesus Christ, unto eternal life.^[14]

God’s mercy, according to Mr. Gill however, was “not upon all the individuals of Jews and Gentiles,” but only “God’s elect among the Jews” and “God’s elect among the Gentiles” “for all are not concluded in, or convinced of the sin of unbelief, but only such who are eventually believers.”^[15] In other words, he understood τοὺς πάντας as God’s elect Jews and Gentiles: For God has consigned his elect to disobedience so that he may show mercy to his elect, e.g., so that his elect and only his elect will better recognize “the riches” of his mercy, some Jews and some Gentiles.

Some Jews believed Jesus already?^[16] How could the realization that some Jews would be shown mercy wean Paul from his wish that he were accursed—cut off from Christ—for the sake of his people, his fellow countrymen who are Israelites? Would Mr. Gill’s knowledge inspire Paul to eulogize (Romans 11:33-36 NET)?

Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how unfathomable his ways! For who has known the mind of the Lord, or who has been his counselor? Or who has first given to God that God needs to repay him? For from him and through him and to him are all things. To him be glory forever! Amen.

I could be wrong. Perhaps Paul wasn’t weaned from his desperate, aberrant to the point of sinful, concern for those God didn’t care enough to consign to disobedience, much less to show them any mercy. But it seems much less tortured to take τοὺς πάντας (literally: the all, plural, or in a common American Southern dialect: all y’all) at face value. What other Greek words could Paul or the Holy Spirit have chosen to actually mean all?

I found no other usage of τοὺς πάντας in the New Testament. Matthew, Mark, Luke, Paul, the writer of Hebrews and Jude used πάντας τοὺς x to limit πάντας in a variety of ways. (John had a different way of expressing all alive at a certain time.)

Reference	NET Parallel Greek	NET
Matthew 2:4	πάντας τοὺς ἀρχιερεῖς	all the chief priests
Matthew 2:16	πάντας τοὺς παῖδας	all the children
Matthew 8:16	πάντας τοὺς κακῶς	all who were sick
Matthew 14:35	πάντας τοὺς κακῶς	all their sick
Matthew 21:12	πάντας τοὺς πωλοῦντας	all those who were selling
Matthew 26:1	πάντας τοὺς λόγους	all these things
Mark 1:32	πάντας τοὺς κακῶς	all who were sick
Luke 5:9	πάντας τοὺς σὺν αὐτῷ	all who were with him
Luke 13:2	πάντας τοὺς Γαλιλαίους	all the other Galileans
Luke 13:4	πάντας τοὺς ἀνθρώπους	all the others
Luke 13:28	πάντας τοὺς προφήτας	all the prophets
Luke 21:35	πάντας τοὺς καθημένους	all who live (e.g., on a certain day)
Acts 5:5	πάντας τοὺς ἀκούοντας	all who heard
Acts 5:11	πάντας τοὺς ἀκούοντας	all who heard
Acts 9:14	πάντας τοὺς ἐπικαλουμένους	all who call on
Acts 10:38	πάντας τοὺς καταδυναστευομένους	all who were oppressed
Acts 10:44	πάντας τοὺς ἀκούοντας	all those who heard
Acts 18:2	πάντας τοὺς Ἰουδαίους	all the Jews
Acts 18:23	πάντας τοὺς μαθητάς	all the disciples
Acts 19:10	πάντας τοὺς κατοικοῦντας τὴν Ἀσίαν	all who lived in the province of Asia
Acts 26:29	πάντας τοὺς ἀκούοντας	all those who are listening
Acts 27:24	πάντας τοὺς πλέοντας μετὰ σοῦ	all who are sailing with you
Acts 28:30	πάντας τοὺς εἰσπορευομένους πρὸς αὐτόν	all who came to him
Romans 3:22	πάντας τοὺς πιστεύοντας	all who believe
Romans 10:12	πάντας τοὺς ἐπικαλουμένους	all who call on
1 Corinthias 15:25	πάντας τοὺς ἐχθροὺς	all his enemies
Ephesians 1:15	πάντας τοὺς ἁγίους	all the saints
Colossians 1:4	πάντας τοὺς ἁγίους	all the saints
1 Thessalonians 4:10	πάντας τοὺς ἀδελφοὺς	all the brothers and sisters
Philemon 1:5	πάντας τοὺς ἁγίους	all the saints
Hebrews 13:24	πάντας τοὺς ἡγουμένους	all your leaders
Hebrews 13:24	πάντας τοὺς ἁγίους	all the saints
Jude 1:25	πάντας τοὺς αἰῶνας	all eternity

I think a tendency to judge before the time those who reject any particular presentation of the Gospel, to condemn them prematurely to an eternity in the lake of fire, was evident in Mr. Gill’s analysis. Paul wrote (Romans 9:22 NET):

But what if God, willing to demonstrate his wrath (Romans 1:18-32) and to make known his power, has endured with much patience the objects of wrath prepared for destruction?

Mr. Gill commented:^[17]

so these are said to be “fitted for destruction”, that is, eternal damnation; not by God, for this does not respect God’s act of ordination to punishment; but by Satan, the god of this world, that blinds them, who works effectually in them, and leads them captive at his will; and by themselves, by their own wickedness, hardness of heart, and impenitence, do they treasure up to themselves wrath, against the day of wrath, so that their destruction is of themselves:

Paul didn’t write about “eternal damnation” here but the temporal effects of God having mercy on whom he chooses to have mercy, and (more directly to the point) hardening whom he chooses to harden, at the present time. His primary concern was God’s hardening (Isaiah 6:8-13) of Paul’s own people, his fellow countrymen, who are Israelites. And even after he described them as objects of wrath prepared for destruction, he wrote (Romans 10:1 NET Table):

Brothers and sisters, my heart’s desire and prayer to God on behalf of my fellow Israelites is for their salvation.

Tucked between the former statement and the latter he quoted two passages from the prophet Hosea (Romans 9:25, 26) which foreshadowed the glorious conclusion of this particular argument (Romans 11:11-32).

Masoretic Text		Septuagint
Hosea 2:23 (Tanakh)	Hosea 2:23 (NET)	Hosea 2:23 (NETS)	Hosea 2:25 (Elpenor English)
And I will sow her unto me in the earth; and I will have mercy (וְרִֽחַמְתִּ֖י) upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.	Then I will plant her as my own in the land. I will have pity (racham, ורחמתי) on ‘No Pity’ (Lo-Ruhamah). I will say to ‘Not My People’ (Lo-Ammi), ‘You are my people!’ And he will say, ‘You are my God!’”	and I will sow her for myself in the land. And I will have pity (ἐλεήσω) on Not Pitied, and I will say to Not My People, “You are my people,” and he shall say, “You are the Lord my God.”	And I will sow her to me on the earth; and will love (ἐλεήσω) her that was not loved, and will say to that which was not my people, Thou art my people; and they shall say, Thou art the Lord my God.

Masoretic Text		Septuagint
Hosea 1:10, 11 (Tanakh)	Hosea 1:10, 11 (NET)	Hosea 1:10, 11 (NETS)	Hosea 2:1, 2 (Elpenor English)
Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.	“However, in the future the number of the people of Israel will be like the sand of the sea that can be neither measured nor numbered. Although it was said to them, ‘You are not my people,’ it will be said to them, ‘You are children of the living God!’	And the number of the sons of Israel was like the sand of the sea, which shall not be measured nor numbered, and it shall be, in the place where it was said to them, “You are not my people,” they too shall be called, “sons of a living god.”	Yet the number of the children of Israel was as the sand of the sea, which shall not be measured nor numbered: and it shall come to pass, [that] in the place where it was said to them, Ye are not my people, even they shall be called the sons of the living God.
Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up (וְעָל֣וּ) out of (מִן) the land (הָאָ֑רֶץ): for great shall be the day of Jezreel.	Then the people of Judah and the people of Israel will be gathered together. They will appoint for themselves one leader, and will flourish (`alah, ועלו) in (min, מן) the land (‘erets, הארץ). Certainly, the day of Jezreel will be great!	And the sons of Ioudas and the sons of Israel shall be gathered together, and they shall set up for themselves one realm, and they shall go up (ἀναβήσονται) from (ἐκ) the (τῆς) land (γῆς), for great shall be the day of Jezrael.	And the children of Juda shall be gathered, and the children of Israel together, and shall appoint themselves one head, and shall come up (ἀναβήσονται) out of (ἐκ) the (τῆς) land (γῆς): for great [shall be] the day of Jezrael.

For the children of Judah and the children of Israel to be gathered together and then come up out of the earth (a likely non-Rationalist translation of both the Hebrew and the Greek) sounds like a gathering, not of this world, and a resurrection back into it: for great shall be the day of Jezreel (Ezekiel 37:11-14).

The Greek word translated destruction in the phrase prepared for destruction was ἀπώλειαν (a form of ἀπώλεια). The first two occurrences in the Septuagint follow.

Masoretic Text		Septuagint
Leviticus 5:21-24 (Tanakh)	Leviticus 6:2-5 (NET)	Leviticus 6:2-5 (NETS)	Leviticus 5:21-24 (Elpenor English)
If any one sin, and commit a trespass against HaShem, and deal falsely with his neighbour in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbour;	“When a person sins and commits a trespass against the Lord by deceiving his fellow citizen in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen,	If a soul sins and by overlooking disregards the commandments of the Lord and falsifies matters pertaining to his neighbor—in a deposit or regarding joint ownership or regarding plunder or did his neighbor some wrong	The soul which shall have sinned, and willfully overlooked the commandments of the Lord, and shall have dealt falsely in the affairs of his neighbour in the matter of a deposit, or concerning fellowship, or concerning plunder, or has in anything wronged his neighbour,
or have found that which was lost (אֲבֵדָ֛ה), and deal falsely therein, and swear to a lie; in any of all these that a man doeth, sinning therein;	or has found something lost (‘abedah, אבדה) and denies it and swears falsely concerning any one of the things that someone might do to sin—	or has found a loss (ἀπώλειαν) and lied about it—and he swears falsely about one of all which a man may do in order to sin by these,	or has found that which was lost (ἀπώλειαν), and shall have lied concerning it, and shall have sworn unjustly concerning [any] one of all the things, whatsoever a man may do, so as to sin hereby;
then it shall be, if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was deposited with him, or the lost thing (הָֽאֲבֵדָ֖ה) which he found,	when it happens that he sins and he is found guilty, then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, or the lost thing (‘abedah, האבדה) that he had found,	then it shall be whenever he sins and is in error and restores the booty which he seized or the injustice he committed or the deposit which was deposited with him or the loss (ἀπώλειαν) which he found	it shall come to pass, whensoever he shall have sinned, and transgressed, that he shall restore the plunder which he has seized, or [redress] the injury which he has committed, or restore the deposit which was entrusted to him, or the lost article (ἀπώλειαν) which he has found of any kind,
or any thing about which he hath sworn falsely, he shall even restore it in full, and shall add the fifth part more thereto; unto him to whom it appertaineth shall he give it, in the day of his being guilty.	or anything about which he swears falsely. He must restore it in full and add one-fifth to it; he must give it to its owner when he is found guilty.	because of every matter about that which he swore about unjustly, he shall also repay the capital itself, and he shall add to it one fifth. Whosesoever it is, he shall restore to him on the day he should be convicted.	about which he swore unjustly, he shall even restore it in full; and he shall add to it a fifth part besides; he shall restore it to him whose it is in the day in which he happens to be convicted.

The first occurrence of אֲבֵדָ֛ה (‘abedah) in Exodus 22:9 was similar, and was translated ἀπωλείας, another form of ἀπώλεια, in the Septuagint.

What many of Paul’s contemporaries lost was the opportunity to begin to live the life they will lead for all eternity in their then present, to be freed from their sinfulness, their anger and hatred and live a new life through the faithfulness of Jesus Christ, who prayed (John 17:3 NET):

Now this is eternal life—that they know you, the only true God, and Jesus Christ, whom you sent.

He became a human being so that they could have known Him and the only true God though Him. They could have experienced his love, his joy, his peace, his patience his kindness, his goodness, his faithfulness, his gentleness and his self-control^[18] like a fountain of water springing up in them to eternal life.^[19]

Lest it seem that I minimize the earthly consequence of this loss: everyone not led by the Holy Spirit is led by someone much less: less loving, less joyful, less peaceful, less patient, less kind, less good, less faithful, less gentle, less self-controlled, less wise, less knowledgeable, less truthful and less true. Ten to fifteen years after Paul wrote his letter to Roman believers, those of his fellow countrymen who did not heed Jesus’ warning (Luke 21:20-24) were led by religious zealots who made catastrophic political and military blunders, hoping apparently that the God whose salvation they had rejected would help them somehow establish their own. All who remained in Jerusalem suffered horrifically under their leadership.

Paul, however, found comfort in the Holy Spirit, not in human desire or exertion, but in the irrevocable (ἀμεταμέλητα, a form of ἀμεταμέλητος) gifts and…call of God.^[20]

A table comparing Paul’s quotation from Exodus and the Septuagint follows.

Romans 9:17b (NET parallel Greek)	Exodus 9:16 (Septuagint BLB)	Exodus 9:16 (Septuagint Elpenor)
ὅτι εἰς αὐτὸ τοῦτο ἐξήγειρα σε ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμιν μου καὶ ὅπως διαγγελῇ τὸ ὄνομα μου ἐν πάσῃ τῇ γῇ	καὶ ἕνεκεν τούτου διετηρήθης ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ	καὶ ἕνεκεν τούτου διετηρήθης, ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ
Romans 9:17b (NET)	Exodus 9:16 (NETS)	Exodus 9:16 (English Elpenor)
For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.	And for this reason you have been spared in order that I might display in you my power and in order that my name might be proclaimed in all the land.	And for this purpose hast thou been preserved, that I might display in thee my strength, and that my name might be published in all the earth.

A table comparing Paul’s quotation from Genesis and the Septuagint follows.

Romans 9:7b (NET parallel Greek)	Genesis 21:12b (Septuagint BLB)	Genesis 21:12b (Septuagint Elpenor)
ἐν Ἰσαὰκ κληθήσεται σοι σπέρμα	ἐν Ισαακ κληθήσεταί σοι σπέρμα	ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα
Romans 9:7b (NET)	Genesis 21:12b (NETS)	Genesis 21:12b (English Elpenor)
“through Isaac will your descendants be counted.”	in Isaak offspring shall be named for you.	in Isaac shall thy seed be called.

I tend to see the following as an allusion to Hosea from the Septuagint.

Romans 9:25b (NET parallel Greek)	Hosea 2:23 (Septuagint BLB)	Hosea 2:25 (Septuagint Elpenor)
καλέσω τὸν οὐ λαόν μου λαόν μου καὶ τὴν οὐκ ἠγαπημένην ἠγαπημένην	ἐλεήσω τὴν Οὐκ-ἠλεημένην καὶ ἐρῶ τῷ Οὐ-λαῷ-μου λαός μου εἶ σύ	ἐλεήσω τὴν Οὐκ-ἠλεημένην καὶ ἐρῶ τῷ Οὐ-λαῷ-μου· λαός μου εἰ σύ
Romans 9:25b (NET)	Hosea 2:23 (NETS)	Hosea 2:25 (English Elpenor)
“I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ‘My beloved.’”	I will have pity on Not Pitied, and I will say to Not My People, “You are my people,”	[I] will love her that was not loved, and will say to that which was not my people, Thou art my people

The following is a more direct quotation from Hosea in the Septuagint.

Romans 9:26 (NET parallel Greek)	Hosea 1:10 (Septuagint BLB)	Hosea 2:1 (Septuagint Elpenor)
καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη \|αὐτοῖς\|· οὐ λαός μου ὑμεῖς, ἐκεῖ κληθήσονται υἱοὶ θεοῦ ζῶντος.	καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη αὐτοῗς οὐ λαός μου ὑμεῗς ἐκεῗ κληθήσονται υἱοὶ θεοῦ ζῶντος	καὶ ἔσται ἐν τῷ τόπῳ, οὗ ἐρρέθη αὐτοῖς· οὐ λαός μου ὑμεῖς, κληθήσονται καὶ αὐτοὶ υἱοὶ Θεοῦ ζῶντος
Romans 9:26 (NET)	Hosea 1:10 (NETS)	Hosea 2:1 (English Elpenor)
“And in the very place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God.’”	and it shall be, in the place where it was said to them, “You are not my people,” they too shall be called, “sons of a living god.”	and it shall come to pass, [that] in the place where it was said to them, Ye are not my people, even they shall be called the sons of the living God.

Tables comparing Genesis 21:12; Lamentations 3:22; 3:23; 3:24; 3:25; 3:26; Hosea 2:23 (2:25); 1:10; 1:11; Leviticus 6:2 (5:21); 6:3 (5:22); 6:4 (5:23) and 6:5 (5:24) in the Tanakh, KJV and NET, and Genesis 21:12; Lamentations 3:22; 3:23; 3:24; 3:25; 3:26; Hosea 2:23 (2:25); 1:10 (2:1); 1:11 (2:2); Leviticus 6:2 (5:21); 6:3 (5:22); 6:4 (5:23) and 6:5 (5:24) in the Septuagint (BLB and Elpenor) follow.

Genesis 21:12 (Tanakh)	Genesis 21:12 (KJV)	Genesis 21:12 (NET)
And G-d said unto Abraham: ‘Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall seed be called to thee.	And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.	But God said to Abraham, “Do not be upset about the boy or your slave wife. Do all that Sarah is telling you because through Isaac your descendants will be counted.

Genesis 21:12 (Septuagint BLB)	Genesis 21:12 (Septuagint Elpenor)
εἶπεν δὲ ὁ θεὸς τῷ Αβρααμ μὴ σκληρὸν ἔστω τὸ ῥῆμα ἐναντίον σου περὶ τοῦ παιδίου καὶ περὶ τῆς παιδίσκης πάντα ὅσα ἐὰν εἴπῃ σοι Σαρρα ἄκουε τῆς φωνῆς αὐτῆς ὅτι ἐν Ισαακ κληθήσεταί σοι σπέρμα	εἶπε δὲ ὁ Θεὸς τῷ ῾Αβραάμ· μὴ σκληρὸν ἔστω ἐναντίον σου περὶ τοῦ παιδίου καὶ περὶ τῆς παιδίσκης· πάντα ἂν ὅσα εἴπῃ σοι Σάρρα, ἄκουε τῆς φωνῆς αὐτῆς, ὅτι ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα
Genesis 21:12 (NETS)	Genesis 21:12 (English Elpenor)
But God said to Abraham, “Do not let the matter be hard in your sight on account of the child and on account of the slave-girl; whatever Sarra says to you, obey her voice, for in Isaak offspring shall be named for you.	But God said to Abraam, Let it not be hard before thee concerning the child, and concerning the bondwoman; in all things whatsoever Sarrha shall say to thee, hear her voice, for in Isaac shall thy seed be called.

Lamentations 3:22 (Tanakh)	Lamentations 3:22 (KJV)	Lamentations 3:22 (NET)
Surely HaShem’S mercies are not consumed, surely His compassions fail not.	It is of the LORD’S mercies that we are not consumed, because his compassions fail not.	The Lord’s loyal kindness never ceases; his compassions never end.

Lamentations 3:22 (Septuagint BLB)	Lamentations 3:22 (Septuagint Elpenor)
N/A	Τὰ ἐλέη Κυρίου, ὅτι οὐκ ἐξέλιπέμε, ὅτι οὐσυνετελέσθησαν οἱ οἰκτιρμοὶ αὐτοῦ· μῆνας εἰς τὰς πρωΐας ἐλέησον, Κύριε, ὅτι οὐ συνετελέσθημεν, ὅτι οὐ συνετελέσθησαν οἱ οἰκτιρμοὶ αὐτοῦ
Lamentations 3:22 (NETS)	Lamentations 3:22 (English Elpenor)
The mercies of the Lord are that we have not expired, that his compassion has not come to an end.	[It is] the mercies of the Lord, that he has not failed me, because his compassions are not exhausted. Pity [us], O Lord, early [every] month: for we are not brought to an end, because his compassions are not exhausted.

Lamentations 3:23 (Tanakh)	Lamentations 3:23 (KJV)	Lamentations 3:23 (NET)
They are new every morning; great is Thy faithfulness.	They are new every morning; great is thy faithfulness.	They are fresh every morning; your faithfulness is abundant!

Lamentations 3:23 (Septuagint BLB)	Lamentations 3:23 (Septuagint Elpenor)
N/A	καινὰ εἰς τὰς πρωΐας, πολλὴ ἡ πίστις σου
Lamentations 3:23 (NETS)	Lamentations 3:23 (English Elpenor)
They are new in the early mornings; great is your faithfulness.	[They are] new every morning: great is thy faithfulness.

Lamentations 3:24 (Tanakh)	Lamentations 3:24 (KJV)	Lamentations 3:24 (NET)
‘The HaShem is my portion’, saith my soul; ‘Therefore will I hope in Him.’	The LORD is my portion, saith my soul; therefore will I hope in him.	“My portion is the Lord,” I have said to myself, so I will put my hope in him.

Lamentations 3:24 (Septuagint BLB)	Lamentations 3:24 (Septuagint Elpenor)
N/A	μερίς μου Κύριος, εἶπεν ἡ ψυχή μου· διὰ τοῦτο ὑπομενῶ αὐτῷ
Lamentations 3:24 (NETS)	Lamentations 3:24 (English Elpenor)
“The Lord is my portion,” said my soul, “therefore I will wait for him.”	The Lord is my portion, says my soul; therefore will I wait for him.

Lamentations 3:25 (Tanakh)	Lamentations 3:25 (KJV)	Lamentations 3:25 (NET)
HaShem is good unto them that wait for Him, to the soul that seeketh Him.	The LORD is good unto them that wait for him, to the soul that seeketh him.	The Lord is good to those who trust in him, to the one who seeks him.

Lamentations 3:25 (Septuagint BLB)	Lamentations 3:25 (Septuagint Elpenor)
ἀγαθὸς κύριος τοῗς ὑπομένουσιν αὐτόν ψυχῇ ἣ ζητήσει αὐτὸν ἀγαθὸν	᾿Αγαθὸς Κύριος τοῖς ὑπομένουσιν αὐτόν, ψυχὴ ἣ ζητήσει αὐτὸν ἀγαθὸν
Lamentations 3:25, 26a (NETS)	Lamentations 3:25, 26a (English Elpenor)
The Lord is good to those who wait for him, to the soul that will seek him. A good thing it is—	The Lord is good to them that wait for him: the soul which shall seek him (26) [is] good,

Lamentations 3:26 (Tanakh)	Lamentations 3:26 (KJV)	Lamentations 3:26 (NET)
It is good that a man should quietly wait for the salvation of HaShem.	It is good that a man should both hope and quietly wait for the salvation of the LORD.	It is good to wait patiently for deliverance from the Lord.

Lamentations 3:26 (Septuagint BLB)	Lamentations 3:26 (Septuagint Elpenor)
καὶ ὑπομενεῗ καὶ ἡσυχάσει εἰς τὸ σωτήριον κυρίου	καὶ ὑπομενεῖ καὶ ἡσυχάσει εἰς τὸ σωτήριον Κυρίου
Lamentations 3:26b (NETS)	Lamentations 3:26b (English Elpenor)
and it will wait and be quiet for the salvation of the Lord.	and shall wait for, and quietly expect salvation of the Lord.

Hosea 2:23 (Tanakh)	Hosea 2:23 (KJV)	Hosea 2:23 (NET)
And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.	And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.	Then I will plant her as my own in the land. I will have pity on ‘No Pity’ (Lo-Ruhamah). I will say to ‘Not My People’ (Lo-Ammi), ‘You are my people!’ And he will say, ‘You are my God!’”

Hosea 2:23 (Septuagint BLB)	Hosea 2:25 (Septuagint Elpenor)
καὶ σπερῶ αὐτὴν ἐμαυτῷ ἐπὶ τῆς γῆς καὶ ἐλεήσω τὴν Οὐκ-ἠλεημένην καὶ ἐρῶ τῷ Οὐ-λαῷ-μου λαός μου εἶ σύ καὶ αὐτὸς ἐρεῗ κύριος ὁ θεός μου εἶ σύ	καὶ σπερῶ αὐτὴν ἐμαυτῷ ἐπὶ τῆς γῆς καὶ ἐλεήσω τὴν Οὐκ-ἠλεημένην καὶ ἐρῶ τῷ Οὐ-λαῷ-μου· λαός μου εἰ σύ, καὶ αὐτὸς ἐρεῖ· Κύριος ὁ Θεός μου εἶ σύ
Hosea 2:23 (NETS)	Hosea 2:25 (English Elpenor)
and I will sow her for myself in the land. And I will have pity on Not Pitied, and I will say to Not My People, “You are my people,” and he shall say, “You are the Lord my God.”	And I will sow her to me on the earth; and will love her that was not loved, and will say to that which was not my people, Thou art my people; and they shall say, Thou art the Lord my God.

Hosea 1:10 (Tanakh)	Hosea 1:10 (KJV)	Hosea 1:10 (NET)
Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.	Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.	“However, in the future the number of the people of Israel will be like the sand of the sea that can be neither measured nor numbered. Although it was said to them, ‘You are not my people,’ it will be said to them, ‘You are children of the living God!’

Hosea 1:10 (Septuagint BLB)	Hosea 2:1 (Septuagint Elpenor)
καὶ ἦν ὁ ἀριθμὸς τῶν υἱῶν Ισραηλ ὡς ἡ ἄμμος τῆς θαλάσσης ἣ οὐκ ἐκμετρηθήσεται οὐδὲ ἐξαριθμηθήσεται καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη αὐτοῗς οὐ λαός μου ὑμεῗς ἐκεῗ κληθήσονται υἱοὶ θεοῦ ζῶντος	ΚΑΙ ἦν ὁ ἀριθμὸς τῶν υἱῶν ᾿Ισραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, ἣ οὐκ ἐκμετρηθήσεται οὐδὲ ἐξαριθμηθήσεται. καὶ ἔσται ἐν τῷ τόπῳ, οὗ ἐρρέθη αὐτοῖς· οὐ λαός μου ὑμεῖς, κληθήσονται καὶ αὐτοὶ υἱοὶ Θεοῦ ζῶντος
Hosea 1:10 (NETS)	Hosea 2:1 (English Elpenor)
And the number of the sons of Israel was like the sand of the sea, which shall not be measured nor numbered, and it shall be, in the place where it was said to them, “You are not my people,” they too shall be called, “sons of a living god.”	Yet the number of the children of Israel was as the sand of the sea, which shall not be measured nor numbered: and it shall come to pass, [that] in the place where it was said to them, Ye are not my people, even they shall be called the sons of the living God.

Hosea 1:11 (Tanakh)	Hosea 1:11 (KJV)	Hosea 1:11 (NET)
Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel.	Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel.	Then the people of Judah and the people of Israel will be gathered together. They will appoint for themselves one leader, and will flourish in the land. Certainly, the day of Jezreel will be great!

Hosea 1:11 (Septuagint BLB)	Hosea 2:2 (Septuagint Elpenor)
καὶ συναχθήσονται οἱ υἱοὶ Ιουδα καὶ οἱ υἱοὶ Ισραηλ ἐπὶ τὸ αὐτὸ καὶ θήσονται ἑαυτοῗς ἀρχὴν μίαν καὶ ἀναβήσονται ἐκ τῆς γῆς ὅτι μεγάλη ἡ ἡμέρα τοῦ Ιεζραελ	καὶ συναχθήσονται υἱοὶ ᾿Ιούδα καὶ οἱ υἱοὶ ᾿Ισραὴλ ἐπὶ τὸ αὐτὸ καὶ θήσονται ἑαυτοῖς ἀρχὴν μίαν καὶ ἀναβήσονται ἐκ τῆς γῆς, ὅτι μεγάλη ἡ ἡμέρα τοῦ ᾿Ιεζραέλ
Hosea 1:11 (NETS)	Hosea 2:2 (English Elpenor)
And the sons of Ioudas and the sons of Israel shall be gathered together, and they shall set up for themselves one realm, and they shall go up from the land, for great shall be the day of Jezrael.	And the children of Juda shall be gathered, and the children of Israel together, and shall appoint themselves one head, and shall come up out of the land: for great [shall be] the day of Jezrael.

Leviticus 5:21 (Tanakh)	Leviticus 6:2 (KJV)	Leviticus 6:2 (NET)
If any one sin, and commit a trespass against HaShem, and deal falsely with his neighbour in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbour;	If a soul sin, and commit a trespass against the LORD, and lie unto his neighbour in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbour;	“When a person sins and commits a trespass against the Lord by deceiving his fellow citizen in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen,

Leviticus 6:2 (Septuagint BLB)	Leviticus 5:21 (Septuagint Elpenor)
ψυχὴ ἐὰν ἁμάρτῃ καὶ παριδὼν παρίδῃ τὰς ἐντολὰς κυρίου καὶ ψεύσηται τὰ πρὸς τὸν πλησίον ἐν παραθήκῃ ἢ περὶ κοινωνίας ἢ περὶ ἁρπαγῆς ἢ ἠδίκησέν τι τὸν πλησίον	ψυχὴ ἣ ἐὰν ἁμάρτῃ καὶ παριδὼν παρίδῃ τὰς ἐντολὰς Κυρίου καὶ ψεύσηται τὰ πρὸς τὸν πλησίον ἐν παραθήκῃ ἢ περὶ κοινωνίας ἢ περὶ ἁρπαγῆς ἢ ἠδίκησέ τι τὸν πλησίον
Leviticus 6:2 (NETS)	Leviticus 5:21 (English Elpenor)
If a soul sins and by overlooking disregards the commandments of the Lord and falsifies matters pertaining to his neighbor—in a deposit or regarding joint ownership or regarding plunder or did his neighbor some wrong	The soul which shall have sinned, and willfully overlooked the commandments of the Lord, and shall have dealt falsely in the affairs of his neighbour in the matter of a deposit, or concerning fellowship, or concerning plunder, or has in anything wronged his neighbour,

Leviticus 5:22 (Tanakh)	Leviticus 6:3 (KJV)	Leviticus 6:3 (NET)
or have found that which was lost, and deal falsely therein, and swear to a lie; in any of all these that a man doeth, sinning therein;	Or have found that which was lost, and lieth concerning it, and sweareth falsely; in any of all these that a man doeth, sinning therein:	or has found something lost and denies it and swears falsely concerning any one of the things that someone might do to sin—

Leviticus 6:3 (Septuagint BLB)	Leviticus 5:22 (Septuagint Elpenor)
ἢ εὗρεν ἀπώλειαν καὶ ψεύσηται περὶ αὐτῆς καὶ ὀμόσῃ ἀδίκως περὶ ἑνὸς ἀπὸ πάντων ὧν ἐὰν ποιήσῃ ὁ ἄνθρωπος ὥστε ἁμαρτεῗν ἐν τούτοις	ἢ εὗρεν ἀπώλειαν καὶ ψεύσηται περὶ αὐτῆς καὶ ὀμόσῃ ἀδίκως περὶ ἑνὸς ἀπὸ πάντων, ὧν ἐὰν ποιήσῃ ὁ ἄνθρωπος, ὥστε ἁμαρτεῖν ἐν τούτοις
Leviticus 6:3 (NETS)	Leviticus 5:22 (English Elpenor)
or has found a loss and lied about it—and he swears falsely about one of all which a man may do in order to sin by these,	or has found that which was lost, and shall have lied concerning it, and shall have sworn unjustly concerning [any] one of all the things, whatsoever a man may do, so as to sin hereby;

Leviticus 5:23 (Tanakh)	Leviticus 6:4 (KJV)	Leviticus 6:4 (NET)
then it shall be, if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was deposited with him, or the lost thing which he found,	Then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found,	when it happens that he sins and he is found guilty, then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, or the lost thing that he had found,

Leviticus 6:4 (Septuagint BLB)	Leviticus 5:23 (Septuagint Elpenor)
καὶ ἔσται ἡνίκα ἐὰν ἁμάρτῃ καὶ πλημμελήσῃ καὶ ἀποδῷ τὸ ἅρπαγμα ὃ ἥρπασεν ἢ τὸ ἀδίκημα ὃ ἠδίκησεν ἢ τὴν παραθήκην ἥτις παρετέθη αὐτῷ ἢ τὴν ἀπώλειαν ἣν εὗρεν	καὶ ἔσται ἡνίκα ἐὰν ἁμάρτῃ καὶ πλημμελήσῃ, καὶ ἀποδῷ τὸ ἅρπαγμα, ὃ ἥρπασεν, ἢ τὸ ἀδίκημα, ὃ ἠδίκησεν, ἢ τὴν παραθήκην, ἥτις παρετέθη αὐτῷ, ἢ τὴν ἀπώλειαν, ἣν εὗρεν
Leviticus 6:4 (NETS)	Leviticus 5:23 (English Elpenor)
then it shall be whenever he sins and is in error and restores the booty which he seized or the injustice he committed or the deposit which was deposited with him or the loss which he found	it shall come to pass, whensoever he shall have sinned, and transgressed, that he shall restore the plunder which he has seized, or [redress] the injury which he has committed, or restore the deposit which was entrusted to him, or the lost article which he has found of any kind,

Leviticus 5:24 (Tanakh)	Leviticus 6:5 (KJV)	Leviticus 6:5 (NET)
or any thing about which he hath sworn falsely, he shall even restore it in full, and shall add the fifth part more thereto; unto him to whom it appertaineth shall he give it, in the day of his being guilty.	Or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass offering.	or anything about which he swears falsely. He must restore it in full and add one-fifth to it; he must give it to its owner when he is found guilty.

Leviticus 6:5 (Septuagint BLB)	Leviticus 5:24 (Septuagint Elpenor)
ἀπὸ παντὸς πράγματος οὗ ὤμοσεν περὶ αὐτοῦ ἀδίκως καὶ ἀποτείσει αὐτὸ τὸ κεφάλαιον καὶ τὸ πέμπτον προσθήσει ἐπ᾽ αὐτό τίνος ἐστίν αὐτῷ ἀποδώσει ᾗ ἡμέρᾳ ἐλεγχθῇ	ἀπὸ παντὸς πράγματος, οὗ ὤμοσε περὶ αὐτοῦ ἀδίκως, καὶ ἀποτίσει αὐτὸ τὸ κεφάλαιον καὶ τὸ ἐπίπεμπτον προσθήσει ἐπ᾿ αὐτό· τίνος ἐστίν, αὐτῷ ἀποδώσει ᾗ ἡμέρᾳ ἐλεγχθῇ
Leviticus 6:5 (NETS)	Leviticus 5:24 (English Elpenor)
because of every matter about that which he swore about unjustly, he shall also repay the capital itself, and he shall add to it one fifth. Whosesoever it is, he shall restore to him on the day he should be convicted.	about which he swore unjustly, he shall even restore it in full; and he shall add to it a fifth part besides; he shall restore it to him whose it is in the day in which he happens to be convicted.

The Lost Son of Perdition, Part 5

Back to Isaiah 53:10-12, Part 3

Back to Patterns of Evidence: Exodus

Back to Romans, Part 18

Back to Romans, Part 21

Back to Peter’s Third Gospel Proclamation

Back to Christianity, Part 1

Back to Nothing True, Part 3

Back to Who Am I? Part 14

^[1] Romans 9:17 (NET)

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

^[3] Matthew 3:9 (NET)

^[4] Romans 9:8b (NET)

^[5] Romans 8:14 (NET)

^[6] 1 Corinthians 15:50 (NET) Table

^[7] Acts 13:44-52; 14:1-6; 14:19, 20; Acts 17:1-5; 18:5, 6; 18:12-17 and 19:8, 9

^[8] Romans 9:3-5 (NET)

^[9] Romans 9:6a (NET)

^[10] Romans 11:25b (NET) Table

^[11] Philippians 3:9b (NET)

^[12] Romans 11:32 (NET)

^[13] “Greek Verbs (Shorter Definitions),” Verbal Moods

^[14] John Gill’s Exposition of the Bible, Romans 11:32

^[15] ibid.

^[16] Acts 13:42, 43; 14:1; Acts 17:4; 18:8; and 19:1-7

^[17] John Gill’s Exposition of the Bible, Romans 9:22

^[18] Galatians 5:22, 23a

^[19] John 4:14b (NET) Table

^[20] Romans 11:29 (NET)

The Lost Son of Perdition, Part 3

Posted on October 25, 2020 by admin

Then [Jesus] dipped the piece of bread in the dish and gave it to Judas Iscariot, Simon’s son [Table]. And after Judas took the piece of bread, Satan entered into him. Jesus said to him, “What you are about to do, do quickly.”^[1]

Jesus’ instruction sounds so strange. Alexander MacLaren wrote of his words, “I hear in them, first, the voice of despairing love abandoning the conflict.”^[2]

If I have rightly construed the meaning of the incident, this is the plain meaning of it. And you will observe that the Revised Version, more accurately and closely rendering the words of our text, begins with a ‘Therefore.’ ‘Therefore said Jesus unto him,’ because the die was cast; because the will of Judas had conclusively welcomed Satan, and conclusively rejected Christ; therefore, knowing that remonstrance was vain, knowing that the deed was, in effect, done, Jesus Christ, that Incarnate Charity which ‘believeth all things, and hopeth all things,’ abandoned the man to himself, and said, ‘There, then, if thou wilt thou must. I have done all I can; my last arrow is shot, and it has missed the target. That then doest, do quickly.’

I, too, want more emotional conflict in this scene. But John’s Gospel narrative continued (John 13:28, 29 NET):

Now none of those present at the table understood why Jesus said this to Judas. Some thought that because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, or to give something to the poor.

Nothing of the high drama Mr. MacLaren and I crave was evident to others present at the time. In fact, John, who was privy (John 13:23-26) to this exchange, didn’t write any drama into the scene, certainly not that Jesus had lost a contest of wills to Judas Iscariot or Satan and was abandoning the field. On the contrary, the Greek word translated do in the phrase do quickly was ποίησον, an imperative form of ποιέω. In John’s Gospel narrative Jesus commanded Judas Iscariot, What you are about to do, do quickly, and Judas (and Satan apparently) obeyed Him (John 13:30a NET):

Judas took the piece of bread and went out immediately.^[3]

Did Jesus just absolve Judas Iscariot of his betrayal? Mr. MacLaren’s description of Jesus as the “Incarnate Charity” caught my ear. Should he have paid more heed to the fact that Charity never faileth (NET: ends)?^[4]

David’s son Absalom hated his half brother Amnon ever since Amnon had raped Absalom’s sister (2 Samuel 13:1-22). Two years later…Absalom instructed his servants, “Look! When Amnon is drunk and I say to you, ‘Strike Amnon down,’ kill him then and there. Don’t fear! Is it not I who have given you these instructions? Be strong and courageous!” So Absalom’s servants did to Amnon exactly what Absalom had instructed.^[5] It is taken for granted here that Absalom killed Amnon rather than the unnamed servants who carried out his command.

When David got the clever idea to kill Uriah the Hittite by commanding Joab to station him at the front in the thick of the battle and then withdraw from him so he will be cut down and killed,^[6] יהוה (Yehovah) sent Nathan the Prophet to David (2 Samuel 12:1a), not to Joab who had carried out the command. Nathan said to David (2 Samuel 12:9 NET [Table]):

Why have you shown contempt for the Lord’s (Yehovah, יהוה) decrees by doing evil in my sight? You have struck down Uriah the Hittite with the sword and you have taken his wife to be your own wife! You have killed him with the sword of the Ammonites.

Jesus was intent on fulfilling the Scriptures. It shouldn’t surprise me that He would take ultimate responsibility for Judas’ betrayal. I think the tendency to judge Judas before the time, to condemn him prematurely to an eternity in the lake of fire, makes it more difficult to see or believe Jesus’ intervention here.

So I’ll begin the longer task of studying the Greek words, starting with ἀπώλετο (a form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω), translated lost in Jesus’ prayer: Not one of them was lost except the one destined for destruction, so that the scripture could be fulfilled.^[7]

The first two occurrences of ἀπώλετο in the Septuagint are found in the book of Job. I had planned to skip them because this book is tricky. For the most part the advice Eliphaz, Bildad and Zophar gave Job seemed alright to my religious mind. Yehovah disagreed.

Masoretic Text		Septuagint
Job 42:7b (Tanakh)	Job 42:7b (NET)	Job 42:7b (NETS)	Job 42:7b (Elpenor English)
the LORD (יְהֹוָה֜) said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.	he (Yehovah, יהוה) said to Eliphaz the Temanite, “My anger is stirred up against you and your two friends, because you have not spoken about me what is right, as my servant Job has.	the Lord said to Eliphaz the Thaimanite, “You have sinned, and your two friends, for you have spoken nothing true in my presence, as has my attendant Iob.	the Lord said to Eliphaz the Thaemanite, Thou hast sinned, and thy two friends: for ye have not said anything true before me, as my servant Job [has].

In one day Job heard that his five hundred yoke of oxen and five hundred female donkeys had been stolen. The servants who attended them were killed (Job 1:13-15). His seven thousand sheep and their attendants were burned up in a lightning strike (Job 1:16). His three thousand camels were stolen and their attendants were also killed (Job 1:17). His seven sons and three daughters, eating and drinking together in one house, died when a windstorm brought the house down on them (Job 1:18, 19). Later Job was afflicted with oozing sores (Job 2:7, 8).

Eliphaz, one of the three who came to comfort Job (Job 2:11-13), after seven days and seven nights of sitting silently with him, spoke in answer to Job’s longing for death (Job 3).

Masoretic Text		Septuagint
Job 4:7 (Tanakh)	Job 4:7 (NET)	Job 4:7 (NETS)	Job 4:7 (Elpenor English)
Remember, I pray thee, who ever perished (אָבָ֑ד), being innocent? or where were the righteous cut off (נִכְחָֽדוּ)?	Call to mind now: Who, being innocent, ever perished (ʼâbad, אבד)? And where were upright people ever destroyed (kâchad, נכחדו)?	“Think now, who, being pure, perished (ἀπώλετο), or when did the true perish (ἀπώλοντο) root and all?	Remember then who has perished (ἀπώλετο), being pure? or when were the true-hearted utterly destroyed (ἀπώλοντο)?

His words seem fairly typical of the way the religious mind rationalizes the misfortune of others. To say them out loud to Job’s face is less typical but not unheard of. Though the first half of Job 4:12 is missing from the Masoretic text, the Septuagint puts a fine point on the thrust of Eliphaz’s discourse: But if there had been any truth in thy words, none of these evils would have befallen thee.^[8] The reader of the book of Job knows, however, that all of these evils fell upon Job precisely because he was perfect and upright, and one that feared God, and eschewed evil.^[9]

Job was not dead. He was not burning in a lake of fire for all eternity. He had lost his family, his servants, his possessions, his health and his desire to live. The Hebrew word translated perished was אָבָ֑ד (ʼâbad).

The definition from Strong’s Concordance reads: “to wander away, i.e. lose oneself; by implication to perish (causative, destroy).” The Gesenius’ Hebrew-Chaldee Lexicon reads: “to be lost, to lose oneself, to wander…especially used of a lost and wandering sheep…” This helps considerably.

This word describes the one who wanders away from God, not away from the flock necessarily. A herd mentality is portrayed as a negative example in Scripture. The Bible is a collection of stories about clans and entire nations that wandered away from God interspersed with stories of individuals who pursued Him and followed where He led. The first occurrence of אָבַד (ʼâbad) follows here.

Masoretic Text		Septuagint
Exodus 10:7 (Tanakh)	Exodus 10:7 (NET)	Exodus 10:7 (NETS)	Exodus 10:7 (Elpenor English)
And Pharaoh’s servants said unto him: ‘How long shall this man be a snare unto us? let the men go, that they may serve HaShem their G-d, knowest thou not yet that Egypt is destroyed (אָֽבְדָ֖ה)?’	Pharaoh’s servants said to him, “How long will this man be a menace to us? Release the people so that they may serve the Lord their God. Do you not know that Egypt is destroyed (ʼâbad, אבדה)?”	Then the attendants of Pharao say to him, “For how long will this be a stumbling-block for us? Send away the people so that they may serve the Lord their God. Or do you wish to know that Egypt lies in ruins (ἀπόλωλεν)?”	And the servants of Pharao say to him, How long shall this be a snare to us? send away the men, that they may serve their God; wilt thou know that Egypt is destroyed (ἀπόλωλεν)?

Again, though אָֽבְדָ֖ה (ʼâbad) was translated is destroyed the narrative clearly explained what the Egyptians had lost. They lost readily accessible fresh water and fish for seven days when the waters were turned to blood (Exodus 7:14-25). They lost their comfort and peace to an invasion of frogs for a time (Exodus 8:1-15), then to gnats (Exodus 8:16-19) and finally to swarms of flies (Exodus 8:20-32). They lost livestock, horses, donkeys, camels, herds and flocks to disease (Exodus 9:1-7), people’s health and comfort to boils (Exodus 9:8-12) and then some lost people, livestock, barley and flax to hail damage (Exodus 9:18-32). Others saved their people and livestock.

This distinction among the Egyptians was stated explicitly (Exodus 9:20, 21 NET):

Those of Pharaoh’s servants who feared the Lord’s message hurried to bring their servants and livestock into the houses, but those who did not take the Lord’s message seriously left their servants and their cattle in the field.

Though it seems a bit odd to think of Egyptians as having wandered away from יהוה (Yehovah), He has an entirely different perspective than my history teachers had.

Masoretic Text		Septuagint
Exodus 9:14-16 (Tanakh) [Tableb]	Exodus 9:14-16 (NET)	Exodus 9:14-16 (NETS)	Exodus 9:14-16 (Elpenor English)
For I will this time send all My plagues upon thy person, and upon thy servants, and upon thy people; that thou mayest know that there is none like Me in all the earth.	For this time I will send all my plagues on your very self and on your servants and your people, so that you may know that there is no one like me in all the earth.	For at the present time I am sending out all my encounters into the heart of you and your attendants and your people so that you may know that there is no other like me in all the land.	For this time I will send all my plagues on your very self and on your servants and your people, so that you may know that there is no one like me in all the earth.
Surely now I had put forth My hand, and smitten thee and thy people with pestilence, and thou hadst been cut off (וַתִּכָּחֵ֖ד) from the earth.	For by now I could have stretched out my hand and struck you and your people with plague, and you would have been destroyed (kachad, ותכחד) from the earth.	For if now I sent my hand, I would strike you and your people with death, and you would be destroyed (ἐκτριβήσῃ) from the land.	For now I will stretch forth my hand and smite thee and kill thy people, and thou shalt be consumed (ἐκτριβήσῃ) from off the earth.
But in very deed for this cause have I made thee to stand, to show thee My power, and that My name may be declared throughout all the earth.	But for this purpose I have caused you to stand: to show you my strength, and so that my name may be declared in all the earth.	And for this reason you have been spared in order that I might display in you my power and in order that my name might be proclaimed in all the land.	And for this purpose hast thou been preserved, that I might display in thee my strength, and that my name might be published in all the earth.

Here the possibility of a more complete destruction was וַתִּכָּחֵ֖ד (kachad) in Hebrew and the rabbis chose ἐκτριβήσῃ (a form of ἐκτρίβω) in the Septuagint. In the table above נִכְחָֽדוּ (kachad) occurred in Eliphaz’s second rhetorical question: or where were the righteous cut off? Here the rabbis chose ὁλόρριζοι ἀπώλοντο. Though ἀπώλοντο is another form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω, it is telling to me that they felt the need to add ὁλόρριζοι (a form ὁλόρριζος; NETS: “root and all”) to match the intensity of נִכְחָֽדוּ (kachad).

The second occurrence of ἀπώλετο in the Septuagint is found in Job’s lament. Actually, I can’t tell if Job was lamenting his loss of social status, confessing (if not repenting of) his treatment of those he considered of lower social or moral status, or justifying himself. A skillful actor would have a field day with the emotional depth of this monologue. It bears mentioning that this is a glimpse into the mores of wealthy men, not the families of Job’s dead servants, for instance, lamenting their loss.

Masoretic Text		Septuagint
Job 30:1-3 (Tanakh)	Job 30:1-3 (NET)	Job 30:1-3 (NETS)	Job 30:1-3 (Elpenor English)
But now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock.	“But now they mock me, those who are younger than I, whose fathers I disdained too much to put with my sheep dogs.	“But now they have laughed me to scorn; now the least of them reprove me in turn—[whose fathers I used to disdain] whom I did not deem worthy of my shepherd dogs!	But now the youngest have laughed me to scorn, now they reprove me in [their] turn, whose fathers I set at nought; whom I did not deem worthy [to be with] my shepherd dogs.
Yea, whereto might the strength of their hands profit me, in whom old age was perished (אָ֣בַד)?	Moreover, the strength of their hands—what use was it to me? Those whose strength had perished (ʼâbad, אבד),	indeed, the strength of their hands—what is it to me? Completion perished (ἀπώλετο) upon them.	Yea, why had I the strength of their hands? for them the full term [of life] was lost (ἀπώλετο).
For want and famine they were solitary; fleeing into the wilderness in former time desolate and waste.	gaunt with want and hunger, they would roam the parched land, by night a desolate waste.	In want and hunger, he was childless, those who yesterday were fleeing in an arid place, dismay and misery,	[One is] childless in want and famine, [such as] they that fled but lately the distress and misery of drought.

Here, the fathers Job disdained are said to have lost old age, the strength to complete the full term of life from want and hunger.

Tables comparing 2 Samuel 13:28; 13:29; 11:15; Job 42:7; 4:7; 4:12; 1:1; Exodus 10:7; 9:20; 9:21; 9:14; 9:15; 9:16; Job 30:1; 30:2 and 30:3 in the Tanakh, KJV and NET, and 2 Samuel (Reigns, Kings) 13:28; 13:29; 11:15; Job 42:7; 4:7; 4:12; 1:1; Exodus 10:7; 9:20; 9:21; 9:14; 9:15; 9:16; Job 30:1; 30:2 and 30:3 in the Septuagint (BLB and Elpenor) follow. A table comparing John 13:30 in the NET and KJV follows those.

2 Samuel 13:28 (Tanakh)	2 Samuel 13:28 (KJV)	2 Samuel 13:28 (NET)
And Absalom commanded his servants, saying: ‘Mark ye now, when Amnon’s heart is merry with wine; and when I say unto you: Smite Amnon, then kill him, fear not; have not I commanded you? be courageous, and be valiant.’	Now Absalom had commanded his servants, saying, Mark ye now when Amnon’s heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: have not I commanded you? be courageous, and be valiant.	Absalom instructed his servants, “Look! When Amnon is drunk and I say to you, ‘Strike Amnon down,’ kill him then and there. Don’t fear! Is it not I who have given you these instructions? Be strong and courageous!”

2 Samuel 13:28 (Septuagint BLB)	2 Kings 13:28 (Septuagint Elpenor)
καὶ ἐνετείλατο Αβεσσαλωμ τοῗς παιδαρίοις αὐτοῦ λέγων ἴδετε ὡς ἂν ἀγαθυνθῇ ἡ καρδία Αμνων ἐν τῷ οἴνῳ καὶ εἴπω πρὸς ὑμᾶς πατάξατε τὸν Αμνων καὶ θανατώσατε αὐτόν μὴ φοβηθῆτε ὅτι οὐχὶ ἐγώ εἰμι ἐντέλλομαι ὑμῗν ἀνδρίζεσθε καὶ γίνεσθε εἰς υἱοὺς δυνάμεως	καὶ ἐνετείλατο ᾿Αβεσσαλὼμ τοῖς παιδαρίοις αὐτοῦ λέγων· ἴδετε ὡς ἂν ἀγαθυνθῇ ἡ καρδία ᾿Αμνὼν ἐν τῷ οἴνῳ καὶ εἴπω πρὸς ὑμᾶς· πατάξατε τὸν ᾿Αμνών, καὶ θανατώσατε αὐτόν· μὴ φοβηθῆτε, ὅτι οὐχὶ ἐγώ εἰμι ὁ ἐντελλόμενος ὑμῖν; ἀνδρίζεσθε καὶ γίνεσθε εἰς υἱοὺς δυνάμεως
2 Reigns 13:28 (NETS)	2 Kings 13:28 (English Elpenor)
And Abessalom commanded his lads, saying, “Watch, when the heart of Amnon is made good with wine, and I say to you, ‘Strike Amnon, and put him to death.’ Don’t be afraid, for I am—I am commanding you, am I not? Act like men and be sons of power.”	And Abessalom charged his servants, saying, Mark when the heart of Amnon shall be merry with wine, and I shall say to you, Smite Amnon, and slay him: fear not; for is it not I that command you? Be courageous, and be valiant.

2 Samuel 13:29 (Tanakh)	2 Samuel 13:29 (KJV)	2 Samuel 13:29 (NET)
And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king’s sons arose, and every man got him up upon his mule, and fled.	And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king’s sons arose, and every man gat him up upon his mule, and fled.	So Absalom’s servants did to Amnon exactly what Absalom had instructed. Then all the king’s sons got up; each one rode away on his mule and fled.

2 Samuel 13:29 (Septuagint BLB)	2 Kings 13:29 (Septuagint Elpenor)
καὶ ἐποίησαν τὰ παιδάρια Αβεσσαλωμ τῷ Αμνων καθὰ ἐνετείλατο αὐτοῗς Αβεσσαλωμ καὶ ἀνέστησαν πάντες οἱ υἱοὶ τοῦ βασιλέως καὶ ἐπεκάθισαν ἀνὴρ ἐπὶ τὴν ἡμίονον αὐτοῦ καὶ ἔφυγαν	καί ἐποίησαν τὰ παιδάρια ᾿Αβεσσαλὼμ τῷ ᾿Αμνὼν καθὰ ἐνετείλατο αὐτοῖς ᾿Αβεσσαλώμ. καὶ ἀνέστησαν πάντες οἱ υἱοὶ τοῦ βασιλέως καὶ ἐπεκάθισαν ἀνὴρ ἐπὶ τὴν ἡμίονον αὐτοῦ καὶ ἔφυγαν
2 Reigns 13:29 (NETS)	2 Kings 13:29 (English Elpenor)
And the lads of Abessalom did to Amnon just as Abessalom had commanded them. And all the sons of the king rose, and they sat, a man upon his mule, and fled.	And the servants of Abessalom did to Amnon as Abessalom commanded them: and all the sons of the king rose up, and they mounted every man his mule, and fled.

2 Samuel 11:15 (Tanakh)	2 Samuel 11:15 (KJV)	2 Samuel 11:15 (NET)
And he wrote in the letter, saying: ‘Set ye Uriah in the forefront of the hottest battle, and retire ye from him, that he may be smitten, and die.’	And he wrote in the letter, saying, Set ye Uriah in the forefront of the hottest battle, and retire ye from him, that he may be smitten, and die.	In the letter he wrote: “Station Uriah at the front in the thick of the battle and then withdraw from him so he will be cut down and killed.”

2 Samuel 11:15 (Septuagint BLB)	2 Kings 11:15 (Septuagint Elpenor)
καὶ ἔγραψεν ἐν τῷ βιβλίῳ λέγων εἰσάγαγε τὸν Ουριαν ἐξ ἐναντίας τοῦ πολέμου τοῦ κραταιοῦ καὶ ἀποστραφήσεσθε ἀπὸ ὄπισθεν αὐτοῦ καὶ πληγήσεται καὶ ἀποθανεῗται	καὶ ἔγραψεν ἐν βιβλίῳ λέγων· εἰσάγαγε τὸν Οὐρίαν ἐξ ἐναντίας τοῦ πολέμου τοῦ κραταιοῦ, καὶ ἀποστραφήσεσθε ἀπὸ ὄπισθεν αὐτοῦ, καὶ πληγήσεται ἀπὸ ὄπισθεν αὐτοῦ, καὶ πληγήσεται καὶ ἀποθανεῖται
2 Reigns 11:15 (NETS)	2 Kings 11:15 (English Elpenor)
And he wrote in the document, saying, “Lead Ourias opposite the hardest fighting, and you shall draw back from behind him, and he will be struck and will die.”	And he wrote in the letter, saying, Station Urias in front of the severe [part] of the fight, and retreat from behind him, so shall he be wounded and die.

Job 42:7 (Tanakh)	Job 42:7 (KJV)	Job 42:7 (NET)
And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.	And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.	After the Lord had spoken these things to Job, he said to Eliphaz the Temanite, “My anger is stirred up against you and your two friends, because you have not spoken about me what is right, as my servant Job has.

Job 42:7 (Septuagint BLB)	Job 42:7 (Septuagint Elpenor)
ἐγένετο δὲ μετὰ τὸ λαλῆσαι τὸν κύριον πάντα τὰ ῥήματα ταῦτα τῷ Ιωβ εἶπεν ὁ κύριος Ελιφας τῷ Θαιμανίτῃ ἥμαρτες σὺ καὶ οἱ δύο φίλοι σου οὐ γὰρ ἐλαλήσατε ἐνώπιόν μου ἀληθὲς οὐδὲν ὥσπερ ὁ θεράπων μου Ιωβ	ἐγένετο δὲ μετὰ τὸ λαλῆσαι τὸν Κύριον πάντα τὰ ρήματα ταῦτα τῷ ᾿Ιώβ, εἶπεν ὁ Κύριος ᾿Ελιφὰζ τῷ Θαιμανίτῃ· ἥμαρτες σὺ καὶ οἱ δύο φίλοι σου· οὐ γὰρ ἐλαλήσατε ἐνώπιόν μου ἀληθὲς οὐδὲν ὥσπερ ὁ θεράπων μου ᾿Ιώβ
Job 42:7 (NETS)	Job 42:7 (English Elpenor)
Now it happened after the Lord spoke all these words to Iob, that the Lord said to Eliphaz the Thaimanite, “You have sinned, and your two friends, for you have spoken nothing true in my presence, as has my attendant Iob.	And it came to pass after the Lord had spoken all these words to Job, [that] the Lord said to Eliphaz the Thaemanite, Thou hast sinned, and thy two friends: for ye have not said anything true before me, as my servant Job [has].

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

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

Job 4:12 (Tanakh)	Job 4:12 (KJV)	Job 4:12 (NET)
Now a thing was secretly brought to me, and mine ear received a little thereof.	Now a thing was secretly brought to me, and mine ear received a little thereof.	“Now a word was stealthily brought to me, and my ear caught a whisper of it.

Job 4:12 (Septuagint BLB)	Job 4:12 (Septuagint Elpenor)
εἰ δέ τι ῥῆμα ἀληθινὸν ἐγεγόνει ἐν λόγοις σου οὐθὲν ἄν σοι τούτων κακὸν ἀπήντησεν πότερον οὐ δέξεταί μου τὸ οὖς ἐξαίσια παρ᾽ αὐτοῦ	εἰ δέ τι ρῆμα ἀληθινὸν ἐγεγόνει ἐν λόγοις σου, οὐθὲν ἄν σοι τούτων κακὸν ἀπήντησε. πότερον οὐ δέξεταί μου τὸ οὖς ἐξαίσια παρ᾿ αὐτοῦ
Job 4:12 (NETS)	Job 4:12 (English Elpenor)
But if there had been anything truthful in your words, nothing bad in them would have met you. “Will my ear not receive remarkable things from him?	But if there had been any truth in thy words, none of these evils would have befallen thee. Shall not mine ear receive excellent [revelations] from him?

Job 1:1 (Tanakh)	Job 1:1 (KJV)	Job 1:1 (NET)
There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.	There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.	There was a man in the land of Uz whose name was Job. And that man was blameless and upright, one who feared God and turned away from evil

Job 1:1 (Septuagint BLB)	Job 1:1 (Septuagint Elpenor)
ἄνθρωπός τις ἦν ἐν χώρᾳ τῇ Αυσίτιδι ᾧ ὄνομα Ιωβ καὶ ἦν ὁ ἄνθρωπος ἐκεῗνος ἀληθινός ἄμεμπτος δίκαιος θεοσεβής ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος	ΑΝΘΡΩΠΟΣ τις ἦν ἐν χώρᾳ τῇ Αὐσίτιδι, ᾧ ὄνομα ᾿Ιώβ, καὶ ἦν ὁ ἄνθρωπος ἐκεῖνος ἀληθινός, ἄμεμπτος, δίκαιος, θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος
Job 1:1 (NETS)	Job 1:1 (English Elpenor)
There was a certain man in the land of Ausitis, whose name was Iob, and that man was genuine, blameless, righteous, religious, staying away from every evil thing.	There was a certain man in the land of Ausis, whose name [was] Job; and that man was true, blameless, righteous, [and] godly, abstaining from everything evil.

Exodus 10:7 (Tanakh)	Exodus 10:7 (KJV)	Exodus 10:7 (NET)
And Pharaoh’s servants said unto him: ‘How long shall this man be a snare unto us? let the men go, that they may serve HaShem their G-d, knowest thou not yet that Egypt is destroyed?’	And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed?	Pharaoh’s servants said to him, “How long will this man be a menace to us? Release the people so that they may serve the Lord their God. Do you not know that Egypt is destroyed?”

Exodus 10:7 (Septuagint BLB)	Exodus 10:7 (Septuagint Elpenor)
καὶ λέγουσιν οἱ θεράποντες Φαραω πρὸς αὐτόν ἕως τίνος ἔσται τοῦτο ἡμῗν σκῶλον ἐξαπόστειλον τοὺς ἀνθρώπους ὅπως λατρεύσωσιν τῷ θεῷ αὐτῶν ἢ εἰδέναι βούλει ὅτι ἀπόλωλεν Αἴγυπτος	καὶ λέγουσιν οἱ θεράποντες Φαραὼ πρὸς αὐτόν· ἕως τίνος ἔσται τοῦτο ἡμῖν σκῶλον; ἐξαπόστειλον τοὺς ἀνθρώπους, ὅπως λατρεύσωσι τῷ Θεῷ αὐτῶν· ἢ εἰδέναι βούλῃ ὅτι ἀπόλωλεν Αἴγυπτος
Exodus 10:7 (NETS)	Exodus 10:7 (English Elpenor)
Then the attendants of Pharao say to him, “For how long will this be a stumbling-block for us? Send away the people so that they may serve the Lord their God. Or do you wish to know that Egypt lies in ruins?”	And the servants of Pharao say to him, How long shall this be a snare to us? send away the men, that they may serve their God; wilt thou know that Egypt is destroyed?

Exodus 9:20 (Tanakh)	Exodus 9:20 (KJV)	Exodus 9:20 (NET)
He that feared the word of HaShem among the servants of Pharaoh made his servants and his cattle flee into the houses;	He that feared the word of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses:	Those of Pharaoh’s servants who feared the Lord’s message hurried to bring their servants and livestock into the houses,

Exodus 9:20 (Septuagint BLB)	Exodus 9:20 (Septuagint Elpenor)
ὁ φοβούμενος τὸ ῥῆμα κυρίου τῶν θεραπόντων Φαραω συνήγαγεν τὰ κτήνη αὐτοῦ εἰς τοὺς οἴκους	ὁ φοβούμενος τὸ ρῆμα Κυρίου τῶν θεραπόντων Φαραὼ συνήγαγε τὰ κτήνη αὐτοῦ εἰς τοὺς οἴκους
Exodus 9:20 (NETS)	Exodus 9:20 (English Elpenor)
The one among Pharao’s attendants who feared the word of the Lord gathered his animals into dwellings.	He of the servants of Pharao that feared the word of the Lord, gathered his cattle into the houses.

Exodus 9:21 (Tanakh)	Exodus 9:21 (KJV)	Exodus 9:21 (NET)
and he that regarded not the word of HaShem left his servants and his cattle in the field.	And he that regarded not the word of the LORD left his servants and his cattle in the field.	but those who did not take the Lord’s message seriously left their servants and their cattle in the field.

Exodus 9:21 (Septuagint BLB)	Exodus 9:21 (Septuagint Elpenor)
ὃς δὲ μὴ προσέσχεν τῇ διανοίᾳ εἰς τὸ ῥῆμα κυρίου ἀφῆκεν τὰ κτήνη ἐν τοῗς πεδίοις	ὃς δὲ μὴ προσέσχε τῇ διανοίᾳ εἰς τὸ ρῆμα Κυρίου, ἀφῆκε τὰ κτήνη ἐν τοῖς πεδίοις
Exodus 9:21 (NETS)	Exodus 9:21 (English Elpenor)
But whoever did not pay attention with his mind to the word of the Lord left the animals on the plain.	And he that did not attend in his mind to the word of the Lord, left the cattle in the fields.

Exodus 9:14 (Tanakh)	Exodus 9:14 (KJV)	Exodus 9:14 (NET)
For I will this time send all My plagues upon thy person, and upon thy servants, and upon thy people; that thou mayest know that there is none like Me in all the earth.	For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth.	For this time I will send all my plagues on your very self and on your servants and your people, so that you may know that there is no one like me in all the earth.

Exodus 9:14 (Septuagint BLB)	Exodus 9:14 (Septuagint Elpenor)
ἐν τῷ γὰρ νῦν καιρῷ ἐγὼ ἐξαποστέλλω πάντα τὰ συναντήματά μου εἰς τὴν καρδίαν σου καὶ τῶν θεραπόντων σου καὶ τοῦ λαοῦ σου ἵν᾽ εἰδῇς ὅτι οὐκ ἔστιν ὡς ἐγὼ ἄλλος ἐν πάσῃ τῇ γῇ	ἐν τῷ γὰρ νῦν καιρῷ ἐγὼ ἐξαποστέλλω πάντα τὰ συναντήματά μου εἰς τὴν καρδίαν σου καὶ τῶν θεραπόντων σου καὶ τοῦ λαοῦ σου, ἵνα εἰδῇς ὅτι οὐκ ἔστιν ὡς ἐγὼ ἄλλος ἐν πάσῃ τῇ γῇ
Exodus 9:14 (NETS)	Exodus 9:14 (English Elpenor)
For at the present time I am sending out all my encounters into the heart of you and your attendants and your people so that you may know that there is no other like me in all the land.	For at this present time do I send forth all my plagues into thine heart, and the heart of thy servants and of thy people; that thou mayest know that there is not another such as I in all the earth.

Exodus 9:15 (Tanakh)	Exodus 9:15 (KJV)	Exodus 9:15 (NET)
Surely now I had put forth My hand, and smitten thee and thy people with pestilence, and thou hadst been cut off from the earth.	For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth.	For by now I could have stretched out my hand and struck you and your people with plague, and you would have been destroyed from the earth.

Exodus 9:15 (Septuagint BLB)	Exodus 9:15 (Septuagint Elpenor)
νῦν γὰρ ἀποστείλας τὴν χεῗρα πατάξω σε καὶ τὸν λαόν σου θανάτῳ καὶ ἐκτριβήσῃ ἀπὸ τῆς γῆς	νῦν γὰρ ἀποστείλας τὴν χεῖρα πατάξω σε, καὶ τὸν λαόν σου θανατώσω, καὶ ἐκτριβήσῃ ἀπὸ τῆς γῆς
Exodus 9:15 (NETS)	Exodus 9:15 (English Elpenor)
For if now I sent my hand, I would strike you and your people with death, and you would be destroyed from the land.	For now I will stretch forth my hand and smite thee and kill thy people, and thou shalt be consumed from off the earth.

Exodus 9:16 (Tanakh)	Exodus 9:16 (KJV)	Exodus 9:16 (NET)
But in very deed for this cause have I made thee to stand, to show thee My power, and that My name may be declared throughout all the earth.	And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth.	But for this purpose I have caused you to stand: to show you my strength, and so that my name may be declared in all the earth.

Exodus 9:16 (Septuagint BLB)	Exodus 9:16 (Septuagint Elpenor)
καὶ ἕνεκεν τούτου διετηρήθης ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ	καὶ ἕνεκεν τούτου διετηρήθης, ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ
Exodus 9:16 (NETS)	Exodus 9:16 (English Elpenor)
And for this reason you have been spared in order that I might display in you my power and in order that my name might be proclaimed in all the land.	And for this purpose hast thou been preserved, that I might display in thee my strength, and that my name might be published in all the earth.

Job 30:1 (Tanakh)	Job 30:1 (KJV)	Job 30:1 (NET)
But now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock.	But now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock.	“But now they mock me, those who are younger than I, whose fathers I disdained too much to put with my sheep dogs.

Job 30:1 (Septuagint BLB)	Job 30:1 (Septuagint Elpenor)
νυνὶ δὲ κατεγέλασάν μου ἐλάχιστοι νῦν νουθετοῦσίν με ἐν μέρει ὧν ἐξουδένουν πατέρας αὐτῶν οὓς οὐχ ἡγησάμην εἶναι ἀξίους κυνῶν τῶν ἐμῶν νομάδων	ΝΥΝΙ δὲ κατεγέλασάν μου ἐλάχιστοι, νῦν νουθετοῦσί με ἐν μέρει ὧν ἐξουδένουν τοὺς πατέρας αὐτῶν, οὓς οὐχ ἡγησάμην ἀξίους κυνῶν τῶν ἐμῶν νομάδων
Job 30:1 (NETS)	Job 30:1 (English Elpenor)
“But now they have laughed me to scorn; now the least of them reprove me in turn—[whose fathers I used to disdain] whom I did not deem worthy of my shepherd dogs!	But now the youngest have laughed me to scorn, now they reprove me in [their] turn, whose fathers I set at nought; whom I did not deem worthy [to be with] my shepherd dogs.

Job 30:2 (Tanakh)	Job 30:2 (KJV)	Job 30:2 (NET)
Yea, whereto might the strength of their hands profit me, in whom old age was perished?	Yea, whereto might the strength of their hands profit me, in whom old age was perished?	Moreover, the strength of their hands—what use was it to me? Those whose strength had perished,

Job 30:2 (Septuagint BLB)	Job 30:2 (Septuagint Elpenor)
καί γε ἰσχὺς χειρῶν αὐτῶν ἵνα τί μοι ἐπ᾽ αὐτοὺς ἀπώλετο συντέλεια	καί γε ἰσχὺς χειρῶν αὐτῶν ἱνατί μοι; ἐπ᾿ αὐτοὺς ἀπώλετο συντέλεια
Job 30:2 (NETS)	Job 30:2 (English Elpenor)
indeed, the strength of their hands—what is it to me? Completion perished upon them.	Yea, why had I the strength of their hands? for them the full term [of life] was lost.

Job 30:3 (Tanakh)	Job 30:3 (KJV)	Job 30:3 (NET)
For want and famine they were solitary; fleeing into the wilderness in former time desolate and waste.	For want and famine they were solitary; fleeing into the wilderness in former time desolate and waste.	gaunt with want and hunger, they would roam the parched land, by night a desolate waste.

Job 30:3 (Septuagint BLB)	Job 30:3 (Septuagint Elpenor)
ἐν ἐνδείᾳ καὶ λιμῷ ἄγονος οἱ φεύγοντες ἄνυδρον ἐχθὲς συνοχὴν καὶ ταλαιπωρίαν	ἐν ἐνδείᾳ καὶ λιμῷ ἄγονος· οἱ φεύγοντες ἄνυδρον ἐχθὲς συνοχὴν καὶ ταλαιπωρίαν,
Job 30:3 (NETS)	Job 30:3 (English Elpenor)
In want and hunger, he was childless, those who yesterday were fleeing in an arid place, dismay and misery,	[One is] childless in want and famine, [such as] they that fled but lately the distress and misery of drought.

John 13:30 (NET)	John 13:30 (KJV)
Judas took the piece of bread and went out immediately. (Now it was night.)	He then having received the sop went immediately out: and it was night.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λαβὼν οὖν τὸ ψωμίον ἐκεῖνος ἐξῆλθεν εὐθύς. (ἦν δὲ νύξ.)	λαβων ουν το ψωμιον εκεινος ευθεως εξηλθεν ην δε νυξ	λαβων ουν το ψωμιον εκεινος ευθεως εξηλθεν ην δε νυξ

The Lost Son of Perdition, Part 4

Back to David’s Forgiveness, Part 6

Back to The Lost Son of Perdition, Part 5

Back to The Lost Son of Perdition, Part 10

Back to Nothing True, Part 1

Back to Nothing True, Part 4

Back to Who Am I? Part 15

Back to Nothing True, Part 5

Back to Nothing True, Part 6

^[1] John 13:26b, 27 (NET)

^[2] BibleHub, John 13:27, MacLaren’s Expositions

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

^[4] 1 Corinthians 13:8 (KJV) Table

^[5] 2 Samuel 13:28, 29a (NET)

^[6] 2 Samuel 11:15 (NET)

^[7] John 17:12b (NET) Table

^[8] Job 4:12a (Elpenor)

^[9] Job 1:1b (Tanakh)

The Lost Son of Perdition, Part 2

Posted on May 1, 2020 by admin

Lazarus had been buried four days. Jesus raised him from the dead (John 11:38-44). John recalled the aftermath (John 11:45-53 NET):

Then many of the people, who had come with Mary and had seen the things Jesus did, believed in him. But some of them went to the Pharisees and reported to them what Jesus had done [Table]. So the chief priests and the Pharisees called the council together and said, “What are we doing? For this man is performing many miraculous signs. If we allow him to go on in this way, everyone will believe in him, and the Romans will come and take away our sanctuary and our nation.”

Then one of them, Caiaphas, who was high priest that year, said, “You know nothing at all! You do not realize that it is more to your^[1] advantage to have one man die for the people than for the whole nation to perish.” (Now he did not say this on his own, but because he was high priest that year, he prophesied^[2] that Jesus^[3] was going to die for the Jewish nation, and not for the Jewish nation only, but to gather together into one the children of God who are scattered.) So from that day they planned together^[4] to kill him.

The Greek word translated perish was ἀπόληται (a form of ἀπόλλυμι). I don’t think for a moment that Caiaphas meant: it is more to your advantage to have one man die for the people than for the whole nation to burn in hell for all eternity. Caiaphas feared something more like what happened in 70 AD. But Caiaphas was high priest that year, John recalled, he did not say this on his own but prophesied. So what did the Holy Spirit mean? The events of 70 AD were not averted by Jesus’ death.

I tell you, my friends, Jesus said, 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 (γέενναν, a form of γέεννα). Yes, I tell you, fear him!^[5]

The Greek word ἀπόληται was also translated perish in, so that everyone who believes in him will not perish but have eternal life.^[6] If I’m not careful I read this as God…gave his one and only Son, so that everyone who believes in him will not burn in hell for all eternity but go to heaven. This reading is so ingrained I find it difficult to accept Jesus’ judgment if He proposes different criteria for departing into the eternal fire (Matthew 25:31-46).

Condemning those, however, who have demonstrated no care or concern for Jesus’ brothers and sisters into the eternal fire that has been prepared for the devil and his angels^[7] is consistent with Jesus’ teaching on the greatest commandment (Mark 12:28-34a NET):

Now one of the experts in the law came and heard them debating. When he saw^[8] that Jesus answered them well, he asked him, “Which commandment is the most important of all?”^[9] Jesus^[10] answered,^[11] “The most important^[12] is:^[13] ‘Listen, Israel, the Lord our God, the Lord is one [Table]. Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength’^[14] [Table]. The^[15] second is:^[16] ‘Love your neighbor as yourself.’ There is no other commandment greater than these.” The expert in the law said to him, “That is true, Teacher; you are right to say^[17] that he^[18] is one, and there is no one else besides him. And to love him with all your heart, with all your mind,^[19] and with all your strength and to love your neighbor as yourself is more important^[20] than all burnt offerings and sacrifices” [Table]. When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.”

For there is no partiality with God [Table], Paul wrote believers in Rome (Romans 2:11-16 NET).

For all who have sinned apart from the law will also perish (ἀπολοῦνται, a form of ἀπόλλυμι) apart from the law, and all who have sinned under the law will be judged (κριθήσονται, a form of κρίνω) by the law. For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous [Table]. For whenever the Gentiles, who do not have the law, do by nature the things required by the law, these who do not have the law are a law to themselves [Table]. They show that the work of the law is written in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend them, on the day when God will judge (κρίνει, a form of κρίνω) the secrets of human hearts, according to my gospel through Christ Jesus.

We who have believed in Jesus, been born from above, received his Holy Spirit and rested in God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control have a clear advantage. But do we have the monopoly on being among those who do not hear, Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels? I could argue that we do.

Frankly, I expected so much more of the righteous before God…those who do the law, than merely something other than the absolute negation^[21] of those who saw a brother or sister of Jesus hungry and…gave them nothing (οὐκ) to eat…thirsty and…gave [them] nothing (οὐκ) to drink…a stranger and…did not (οὐ) receive them as a guest, naked and…did not (οὐ) clothe them, sick and in prison and…did not (οὐκ) visit them.^[22] Perhaps Jesus didn’t mean what it sounds like He said.

How can one go from nothing one does pleases God (Romans 3:10-18) to almost anything one does that demonstrates some care or concern for Jesus’ brothers or sisters is sufficient to be called righteous by the Judge and to hear: Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world?^[23] Surely, this implies that one has been delivered…from the power of darkness and transferred…to the kingdom of the Son he loves^[24] already! But my argument falls apart faster than I can make it.

The great commission is to make disciples of all nations, not to save people from burning in hell for all eternity (Matthew 28:18-20 NET):

Then Jesus came up and said to them, “All authority in heaven and on earth^[25] has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to obey (τηρεῖν, a form of τηρέω) everything I have commanded you. And remember, I am with you always, to the end of the age.”^[26]

Should I be surprised if the righteousness of disciples exceeds that of those who escape the eternal fire that has been prepared for the devil and his angels by demonstrating some care or concern for Jesus’ disciples? (Yes, I’m equating Jesus’ disciples with his brothers or sisters.) I’m tired of arguing with the Judge who has received all authority in heaven and on earth. I lack standing to dispute with Him who gives life to whomever he wishes.^[27] As a matter of fear toward the one who, after the killing, has authority to throw me into hell I concede the point.

But who can live in a manner worthy of such a calling?

I begin to understand why the monastic system may have formed. Don’t worry, I also see how it went awry. Even if the master was led by the Holy Spirit, the initiates perceived that their master lived by following certain rules, and then eventually believed they could become like their master by obeying the rules they had mistakenly perceived as the source of the master’s way of life. Still, I agree that the most important thing I do any and every day is to pray God’s grace and mercy for all in Jesus’ name.

He has tried to get me to reconsider my understanding of—God…gave his one and only Son, so that everyone who believes in him will not burn in hell for all eternity but go to heaven—before. I can grasp the absolute negation in Greek. Those who hear, Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels,^[28] don’t hear it because of some minor lapses in their care or concern for Jesus’ brothers and sisters. But the qualified negation—so that everyone who believes in him will not perish but have eternal life^[29]—is more difficult for me to grasp.

My first stab at it was that the qualified negation allowed for the possibility that one could both perish and have eternal life. A tear streaked my cheek as I recognized that ἀπόληται could hardly mean “burn in hell for all eternity” if that were true. Though I value such emotional experiences I don’t take them as proof of truth necessarily. I get all teary-eyed when Reggie (Freddy Rodriguez) steps up as the Guardian to defend the Narf (Bryce Dallas Howard) from a Scrunt in the movie Lady in the Water.

I consider that emotional experience a testament to M. Night Shyamalan’s skill as a story-teller, which is not to disparage Bryce Dallas Howard’s skill portraying a vulnerable and precious child or Paul Giametti’s skill portraying a bereaved father desperate to nurture and protect her. Jesus is a better story-teller than Mr. Shyamalan and I have all kinds of emotional reactions to being folded into his story. Besides I’ve already imagined a possible scenario where I the old human burn for all eternity in a lake of fire even as I the new human am face to face with God. How’s that for a salvation by faith predicated on a human choice?

I looked online for some help understanding the qualified negation in Greek. I found some shock therapy on Gary Gagliardi’s site “Christ’s Words — What Is Lost in Translation from Greek.” His translation of John 3:16 and his explanation of the qualified negation in that verse follow:

Therefore, since God was fond of the world order, he appointed the son unique in order that all believing in him might not want to cease to exist but might possess life eternal.

The negative “not” used here is the Greek negative of a subjective opinion, commands, and requests. The sense is that “you don’t want” to do something, not that it isn’t done or don’t think something that might be true. If it wasn’t done or wasn’t true, the objective negative of fact would be used. The sense here is that the person doesn’t “want” to cease to exist.

The word translated as “shall…perish” means “to cease to exist.” The form is one of possibility not the future tense. With the negative used, the sense is “might not want to cease to exist”. This seems…[to] indicate that those who do not trust in him do not want to continue to exist. The sense is that not trusting in his promise equates to no trusting in a continued life and having access to it.

I’m not implying that this is the one and only true translation and interpretation of John 3:16. All things considered Mr. Gagliardi’s translation qualifies as an outlier among English translations of John 3:16. It is interesting as a potential translation as I try to overcome my misunderstanding.

At his arrest Jesus said, “I told you that I am he. If you are looking for me, let these men go.” And John added, He said this to fulfill the word he had spoken, “I have not lost a single one of those whom you gave me.”^[30] The word translated lost was ἀπώλεσα, an active form of ἀπόλλυμι: “to ruin, destroy; to demolish, dismantle, trash, wreck; to lose; to take away; to conceal and make inaccessible; to be unavailable, be taken away; not to be found, have vanished, have gone missing.” The negation is ουκ (a form of οὐ) the absolute negation, so nothing tricky about it.

Before I continue I want to back up and consider Mr. Gagliardi’s translation and explanation of ἀπώλετο in John 17:12.

At that time I was with them, I watched over them in your name, whoever you appointed to me, and I have defended them [formed them into a tribe] and none from them has been lost except the child of the lost so that what is written might be completed.

Also, from the translation, you wouldn’t know that the word translated as “lost” from “none of them have been lost” is the verb form of the same word translated as “perdition.” The verse actually says that none have been lost except for the son of the lost. The word’s primary meaning is “to destroy” so the translation would then come out as “none have been destroyed except the son of destruction.”

So this leads me to a Gospel harmony of how Judas was lost or “destroyed.”

Matthew 26:1-5, 14-16 (NET)	Mark 14:1,2, 10, 11 (NET)	Luke 22:1-6 (NET)
When Jesus had finished saying all these things (Matthew 24-25), he told his disciples,
“You know that after two days the Passover is coming,	Two days before the Passover and the Feast of Unleavened Bread,	Now the Feast of Unleavened Bread, which is called the Passover, was approaching.
and the Son of Man will be handed over to be crucified.”
Then the chief priests^[31] and the elders of the people met together in the palace of the high priest, who was named Caiaphas.
They planned to arrest Jesus by stealth and kill him.	the chief priests and the experts in the law were trying to find a way to arrest Jesus by stealth and kill him.	The chief priests and the experts in the law were trying to find some way to execute Jesus,
But they said, “Not during the feast, so that there won’t be a riot among the people.”	For^[32] they said, “Not during the feast, so there won’t be a riot among the people.”
		for they were afraid of the people.
		Then Satan^[33] entered Judas, the one called^[34] Iscariot, who was one of the twelve.
Then one of the twelve, the one named Judas Iscariot, went to the chief priests	Then Judas^[35] Iscariot,^[36] one of the twelve, went to the chief priests	He went away and discussed with the chief priests and officers of the temple guard
	to betray^[37] Jesus into their hands.	how he might betray Jesus, handing him over to them.
and said, “What will you give me to betray him into your hands?”
	When they heard this, they were delighted and promised to give him money.	They were delighted and arranged to give him money.
So they set out thirty silver coins for him.
		So Judas agreed
From that time on, Judas began looking for an opportunity to betray him.	So Judas began looking for an opportunity to betray^[38] him.	and began looking for an opportunity to betray Jesus
		when no crowd was present.

John let this stand without comment in his Gospel narrative, except to reinforce at the last supper that the devil had already put into the heart of Judas^[39] Iscariot, Simon’s son, that he should betray^[40] Jesus.^[41] Jesus specified which prophecy Judas would fulfill: I know the ones^[42] I have chosen. But this is to fulfill the scripture, ‘The one who eats my^[43] bread has turned against me.’^[44]

A table comparing this to Psalm 41:9b (the presumed source text) in the Septuagint follows. It is more thought for thought than a word for word quotation.

John 13:18a (NET Parallel Greek)	Psalm 41:9b (Septuagint BLB)	Psalm 40:10b (Septuagint Elpenor)
ὁ τρώγων μου τὸν ἄρτον ἐπῆρεν ἐπ᾿ ἐμὲ τὴν πτέρναν αὐτοῦ	ὁ ἐσθίων ἄρτους μου ἐμεγάλυνεν ἐπ᾽ ἐμὲ πτερνισμόν	ὁ ἐσθίων ἄρτους μου, ἐμεγάλυνεν ἐπ᾿ ἐμὲ πτερνισμόν
John 13:18b (NET)	Psalm 40:10b (NETS)	Psalm 40:10b (English Elpenor)
The one who eats my bread has turned against me.	he who would eat of my bread, magnified trickery against me.	who ate my bread, lifted up [his] heel against me.

If I accept the NET translation piece of bread for ψωμίον, Jesus fulfilled this prophecy deliberately (John 13:21-27 NET):

When he had said these things (John 13:18-20), Jesus was greatly distressed in spirit, and testified, “I tell you the solemn truth, one of you will betray me.” The^[45] disciples began to look at one another, worried and perplexed to know which of them he was talking about. One^[46] of his disciples, the one Jesus loved, was at the table to the right of Jesus in a place of honor.^[47] So Simon Peter gestured to this disciple to ask Jesus who it was he was referring to. Then the disciple whom Jesus loved^[48] leaned back^[49] against Jesus’ chest and asked him, “Lord, who is it?” Jesus replied, “It is the one to whom I will give^[50] this piece of bread after I have dipped^[51] it in the dish.” Then^[52] he dipped^[53] the piece of bread in the dish and^[54] gave it to Judas Iscariot,^[55] Simon’s son. And after Judas took the piece of bread, Satan entered into him. Jesus said to him, “What you are about to do, do quickly.”

Before I did this study I assumed that Jesus’ concern in the garden was that his remaining disciples were not arrested and killed. Now I’m reasonably convinced that He was concerned that they not be arrested, threatened with death perhaps, and apart from Him and before receiving the Holy Spirit, be turned away from Him as Judas was. In other words, He did not want them to be lost or “destroyed.”

Tables comparing Psalm 41:9 in the Tanakh, KJV and NET, and Psalm 41:9 (40:10) in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing John 11:50, 51; 11:53; Matthew 28:18; 28:20; John 18:8; Matthew 26:3; Mark 14:2; 14:10, 11; Luke 22:3; John 13:2; 13:18; 13:22, 23 and 13:25, 26 in the NET and KJV.

Psalm 41:9 (Tanakh)	Psalm 41:9 (KJV)	Psalm 41:9 (NET)
Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me.	Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me.	Even my close friend whom I trusted, he who shared meals with me, has turned against me.

Psalm 41:9 (Septuagint BLB)	Psalm 40:10 (Septuagint Elpenor)
καὶ γὰρ ὁ ἄνθρωπος τῆς εἰρήνης μου ἐφ᾽ ὃν ἤλπισα ὁ ἐσθίων ἄρτους μου ἐμεγάλυνεν ἐπ᾽ ἐμὲ πτερνισμόν	καὶ γὰρ ὁ ἄνθρωπος τῆς εἰρήνης μου, ἐφ᾿ ὃν ἤλπισα, ὁ ἐσθίων ἄρτους μου, ἐμεγάλυνεν ἐπ᾿ ἐμὲ πτερνισμόν
Psalm 40:10 (NETS)	Psalm 40:10 (English Elpenor)
Indeed, the person at peace with me, in whom I hoped, he who would eat of my bread, magnified trickery against me.	For even the man of my peace, in whom I trusted, who ate my bread, lifted up [his] heel against me.

John 11:50, 51 (NET)	John 11:50, 51 (KJV)
You do not realize that it is more to your advantage to have one man die for the people than for the whole nation to perish.”	Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐδὲ λογίζεσθε ὅτι συμφέρει ὑμῖν ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται	ουδε διαλογιζεσθε οτι συμφερει ημιν ινα εις ανθρωπος αποθανη υπερ του λαου και μη ολον το εθνος αποληται	ουδε διαλογιζεσθε οτι συμφερει ημιν ινα εις ανθρωπος αποθανη υπερ του λαου και μη ολον το εθνος αποληται

(Now he did not say this on his own, but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation,

And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
(τοῦτο δὲ ἀφ᾿ ἑαυτοῦ οὐκ εἶπεν, ἀλλὰ ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου ἐπροφήτευσεν ὅτι ἔμελλεν Ἰησοῦς ἀποθνῄσκειν ὑπὲρ τοῦ ἔθνους	τουτο δε αφ εαυτου ουκ ειπεν αλλα αρχιερευς ων του ενιαυτου εκεινου προεφητευσεν οτι εμελλεν ο ιησους αποθνησκειν υπερ του εθνους	τουτο δε αφ εαυτου ουκ ειπεν αλλα αρχιερευς ων του ενιαυτου εκεινου προεφητευσεν οτι εμελλεν ιησους αποθνησκειν υπερ του εθνους

John 11:53 (NET)	John 11:53 (KJV)
So from that day they planned together to kill him.	Then from that day forth they took counsel together for to put him to death.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπ᾿ ἐκείνης οὖν τῆς ἡμέρας ἐβουλεύσαντο ἵνα ἀποκτείνωσιν αὐτόν	απ εκεινης ουν της ημερας συνεβουλευσαντο ινα αποκτεινωσιν αυτον	απ εκεινης ουν της ημερας συνεβουλευσαντο ινα αποκτεινωσιν αυτον

Matthew 28:18 (NET)	Matthew 28:18 (KJV)
Then Jesus came up and said to them, “All authority in heaven and on earth has been given to me.	And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ προσελθὼν ὁ Ἰησοῦς ἐλάλησεν αὐτοῖς λέγων· ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ [τῆς] γῆς	και προσελθων ο ιησους ελαλησεν αυτοις λεγων εδοθη μοι πασα εξουσια εν ουρανω και επι γης	και προσελθων ο ιησους ελαλησεν αυτοις λεγων εδοθη μοι πασα εξουσια εν ουρανω και επι γης

Matthew 28:20 (NET)	Matthew 28:20 (KJV)
teaching them to obey everything I have commanded you. And remember, I am with you always, to the end of the age.”	Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθ᾿ ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος	διδασκοντες αυτους τηρειν παντα οσα ενετειλαμην υμιν και ιδου εγω μεθ υμων ειμι πασας τας ημερας εως της συντελειας του αιωνος αμην	διδασκοντες αυτους τηρειν παντα οσα ενετειλαμην υμιν και ιδου εγω μεθ υμων ειμι πασας τας ημερας εως της συντελειας του αιωνος αμην

John 18:8 (NET)	John 18:8 (KJV)
Jesus replied, “I told you that I am he. If you are looking for me, let these men go.”	Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπεκρίθη Ἰησοῦς· εἶπον ὑμῖν ὅτι ἐγώ εἰμι. εἰ οὖν ἐμὲ ζητεῖτε, ἄφετε τούτους ὑπάγειν	απεκριθη ο ιησους ειπον υμιν οτι εγω ειμι ει ουν εμε ζητειτε αφετε τουτους υπαγειν	απεκριθη ιησους ειπον υμιν οτι εγω ειμι ει ουν εμε ζητειτε αφετε τουτους υπαγειν

Matthew 26:3 (NET)	Matthew 26:3 (KJV)
Then the chief priests and the elders of the people met together in the palace of the high priest, who was named Caiaphas.	Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τότε συνήχθησαν οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ εἰς τὴν αὐλὴν τοῦ ἀρχιερέως τοῦ λεγομένου Καϊάφα	τοτε συνηχθησαν οι αρχιερεις και οι γραμματεις και οι πρεσβυτεροι του λαου εις την αυλην του αρχιερεως του λεγομενου καιαφα	τοτε συνηχθησαν οι αρχιερεις και οι γραμματεις και οι πρεσβυτεροι του λαου εις την αυλην του αρχιερεως του λεγομενου καιαφα

Mark 14:2 (NET)	Mark 14:2 (KJV)
For they said, “Not during the feast, so there won’t be a riot among the people.”	But they said, Not on the feast day, lest there be an uproar of the people.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔλεγον γάρ μὴ ἐν τῇ ἑορτῇ, μήποτε ἔσται θόρυβος τοῦ λαοῦ	ελεγον δε μη εν τη εορτη μηποτε θορυβος εσται του λαου	ελεγον δε μη εν τη εορτη μηποτε θορυβος εσται του λαου

Mark 14:10, 11 (NET)	Mark 14:10, 11 (KJV)
Then Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands.	And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ Ἰούδας Ἰσκαριὼθ ὁ εἷς τῶν δώδεκα ἀπῆλθεν πρὸς τοὺς ἀρχιερεῖς ἵνα αὐτὸν παραδοῖ αὐτοῖς	και ο ιουδας ο ισκαριωτης εις των δωδεκα απηλθεν προς τους αρχιερεις ινα παραδω αυτον αυτοις	και ο ιουδας ο ισκαριωτης εις των δωδεκα απηλθεν προς τους αρχιερεις ινα παραδω αυτον αυτοις

When they heard this, they were delighted and promised to give him money. So Judas began looking for an opportunity to betray him.

And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ ἀκούσαντες ἐχάρησαν καὶ ἐπηγγείλαντο αὐτῷ ἀργύριον δοῦναι. καὶ ἐζήτει πῶς αὐτὸν εὐκαίρως παραδοῖ	οι δε ακουσαντες εχαρησαν και επηγγειλαντο αυτω αργυριον δουναι και εζητει πως ευκαιρως αυτον παραδω	οι δε ακουσαντες εχαρησαν και επηγγειλαντο αυτω αργυριον δουναι και εζητει πως ευκαιρως αυτον παραδω

Luke 22:3 (NET)	Luke 22:3 (KJV)
Then Satan entered Judas, the one called Iscariot, who was one of the twelve.	Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Εἰσῆλθεν δὲ σατανᾶς εἰς Ἰούδαν τὸν καλούμενον Ἰσκαριώτην, ὄντα ἐκ τοῦ ἀριθμοῦ τῶν δώδεκα	εισηλθεν δε ο σατανας εις ιουδαν τον επικαλουμενον ισκαριωτην οντα εκ του αριθμου των δωδεκα	εισηλθεν δε σατανας εις ιουδαν τον επικαλουμενον ισκαριωτην οντα εκ του αριθμου των δωδεκα

John 13:2 (NET)	John 13:2 (KJV)
The evening meal was in progress, and the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus.	And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon’s son, to betray him;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ δείπνου γινομένου, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν ἵνα παραδοῖ αὐτὸν Ἰούδας Σίμωνος \|Ἰσκαριώτου\|	και δειπνου γενομενου του διαβολου ηδη βεβληκοτος εις την καρδιαν ιουδα σιμωνος ισκαριωτου ινα αυτον παραδω	και δειπνου γενομενου του διαβολου ηδη βεβληκοτος εις την καρδιαν ιουδα σιμωνος ισκαριωτου ινα αυτον παραδω

John 13:18 (NET)	John 13:18 (KJV)
“What I am saying does not refer to all of you. I know the ones I have chosen. But this is to fulfill the scripture, ‘The one who eats my bread has turned against me.’	I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐ περὶ πάντων ὑμῶν λέγω· ἐγὼ οἶδα τίνας ἐξελεξάμην· ἀλλ᾿ ἵνα ἡ γραφὴ πληρωθῇ· ὁ τρώγων μου τὸν ἄρτον ἐπῆρεν ἐπ᾿ ἐμὲ τὴν πτέρναν αὐτοῦ	ου περι παντων υμων λεγω εγω οιδα ους εξελεξαμην αλλ ινα η γραφη πληρωθη ο τρωγων μετ εμου τον αρτον επηρεν επ εμε την πτερναν αυτου	ου περι παντων υμων λεγω εγω οιδα ους εξελεξαμην αλλ ινα η γραφη πληρωθη ο τρωγων μετ εμου τον αρτον επηρεν επ εμε την πτερναν αυτου

John 13:22, 23 (NET)	John 13:22, 23 (KJV)
The disciples began to look at one another, worried and perplexed to know which of them he was talking about.	Then the disciples looked one on another, doubting of whom he spake.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔβλεπον εἰς ἀλλήλους οἱ μαθηταὶ ἀπορούμενοι περὶ τίνος λέγει	εβλεπον ουν εις αλληλους οι μαθηται απορουμενοι περι τινος λεγει	εβλεπον ουν εις αλληλους οι μαθηται απορουμενοι περι τινος λεγει

One of his disciples, the one Jesus loved, was at the table to the right of Jesus in a place of honor.

Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἦν ἀνακείμενος εἷς ἐκ τῶν μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ τοῦ Ἰησοῦ, ὃν ἠγάπα \|ὁ\| Ἰησοῦς	ην δε ανακειμενος εις των μαθητων αυτου εν τω κολπω του ιησου ον ηγαπα ο ιησους	ην δε ανακειμενος εις των μαθητων αυτου εν τω κολπω του ιησου ον ηγαπα ο ιησους

John 13:25, 26 (NET)	John 13:25, 26 (KJV)
Then the disciple whom Jesus loved leaned back against Jesus’ chest and asked him, “Lord, who is it?”	He then lying on Jesus’ breast saith unto him, Lord, who is it?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀναπεσὼν \|οὖν\| ἐκεῖνος οὕτως ἐπὶ τὸ στῆθος τοῦ Ἰησοῦ λέγει αὐτῷ· κύριε, τίς ἐστιν	επιπεσων δε εκεινος επι το στηθος του ιησου λεγει αυτω κυριε τις εστιν	επιπεσων δε εκεινος ουτως επι το στηθος του ιησου λεγει αυτω κυριε τις εστιν

Jesus replied, “It is the one to whom I will give this piece of bread after I have dipped it in the dish.” Then he dipped the piece of bread in the dish and gave it to Judas Iscariot, Simon’s son.

Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀποκρίνεται [ὁ] Ἰησοῦς· ἐκεῖνος ἐστιν ᾧ ἐγὼ βάψω τὸ ψωμίον καὶ δώσω αὐτῷ. βάψας οὖν \|τὸ\| ψωμίον [λαμβάνει καὶ] δίδωσιν Ἰούδᾳ Σίμωνος Ἰσκαριώτου	αποκρινεται ο ιησους εκεινος εστιν ω εγω βαψας το ψωμιον επιδωσω και εμβαψας το ψωμιον διδωσιν ιουδα σιμωνος ισκαριωτη	αποκρινεται ο ιησους εκεινος εστιν ω εγω βαψας το ψωμιον επιδωσω και εμβαψας το ψωμιον διδωσιν ιουδα σιμωνος ισκαριωτη

The Lost Son of Perdition, Part 3

Back to Isaiah 53:10-12, Part 1

Back to The Lost Son of Perdition, Part 5

Back to The New Covenant, Part 3

Back to Christianity, Part 2

Back to Christianity, Part 8

Back to The Day of the Lord, Part 5

Back to Father, Son and Holy Spirit – Part 10

Back to Father, Son and Holy Spirit – Part 11

Back to The Day of the Lord, Part 8

Back to αὐτοῦ and ἑαυτοῦ, Part 2

^[1] The NET parallel Greek text and NA²⁸ had ὑμῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ημιν (KJV: for us).

^[2] The NET parallel Greek text and NA²⁸ had ἐπροφήτευσεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had προεφητευσε.

^[3] The Stephanus Textus Receptus had the article ο preceding Jesus. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[4] The NET parallel Greek text and NA²⁸ had ἐβουλεύσαντ here, where the Stephanus Textus Receptus and Byzantine Majority Text had συνεβουλευσαντο (KJV: took counsel together).

^[5] Luke 12:4, 5 (NET)

^[6] John 3:16b (NET)

^[7] Matthew 25:41b (NET)

^[8] The NET parallel Greek text and NA²⁸ had ἰδὼν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειδως (KJV: perceiving).

^[9] The NET parallel Greek text and NA²⁸ had πάντων here, where the Stephanus Textus Receptus and Byzantine Majority Text had πασων.

^[10] The Stephanus Textus Receptu and Byzantine Majority Text had δε (KJV: And) preceding Jesus. The NET parallel Greek text and NA²⁸ did not.

^[11] The Stephanus Textus Receptu and Byzantine Majority Text had αυτω (KJV: him) following answered. The NET parallel Greek text and NA²⁸ did not.

^[12] The Stephanus Textus Receptus and Byzantine Majority Text had πασων των εντολων (KJV: of all the commandments) here. The NET parallel Greek text and NA²⁸ did not.

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

^[14] The Stephanus Textus Receptus and Byzantine Majority Text had αυτη πρωτη εντολη (KJV: this is the first commandment) here. The NET parallel Greek text and NA²⁸ did not.

^[15] The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

^[16] The Stephanus Textus Receptus and Byzantine Majority Text had ομοια (KJV: like) here. The NET parallel Greek text and NA²⁸ did not.

^[17] The NET parallel Greek text and NA²⁸ had εἶπες here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπας (KJV: thou hast said).

^[18] The Stephanus Textus Receptus had θεος (KJV: God) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[19] The Stephanus Textus Receptus and Byzantine Majority Text had και εξ ολης της ψυχης (KJV: and with all the soul) here. The NET parallel Greek text and NA²⁸ did not.

^[20] The NET parallel Greek text and NA²⁸ had περισσότερον here, where the Stephanus Textus Receptus and Byzantine Majority Text had πλειον (KJV: more).

^[21] Here are a few essays where I began to grapple with the absolute and qualified or relative negation in New Testament Greek: Son of God – John, Part 2; Fear – Genesis, Part 7; Son of God – John, Part 3

^[22] Matthew 25:42, 43 (NET)

^[23] Matthew 25:34 (NET)

^[24] Colossians 1:13 (NET)

^[25] The NET parallel Greek text and NA²⁸ had the article τῆς preceding earth. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[26] The Stephanus Textus Receptus and Byzantine Majority Text had αμην (KJV: Amen) here. The NET parallel Greek text and NA²⁸ did not

^[27] John 5:21b (NET)

^[28] Matthew 25:41 (NET)

^[29] John 3:16b (NET)

^[30] John 18:8, 9 (NET)

^[31] The Stephanus Textus Receptus and Byzantine Majority Text had και οι γραμματεις (KJV: and the scribes) here. The NET parallel Greek text and NA²⁸ did not.

^[32] The NET parallel Greek text and NA²⁸ had γάρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: But).

^[33] The Stephanus Textus Receptus had the article ο preceding Satan. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[34] The NET parallel Greek text and NA²⁸ had καλούμενον here, where the Stephanus Textus Receptus and Byzantine Majority Text had επικαλουμενον (KJV: surnamed).

^[35] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Judas. The NET parallel Greek text and NA²⁸ did not.

^[36] In the NET parallel Greek text and NA²⁸ Iscariot was spelled Ἰσκαριὼθ, and ισκαριωτης in the Stephanus Textus Receptus and Byzantine Majority Text.

^[37] The NET parallel Greek text and NA²⁸ had παραδοῖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδω.

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

^[39] In the NET parallel Greek text and NA²⁸ Judas was spelled Ἰούδας, and ιουδα in the Stephanus Textus Receptus and Byzantine Majority Text.

^[40] The NET parallel Greek text and NA²⁸ had παραδοῖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδω.

^[41] John 13:2b (NET)

^[42] The NET parallel Greek text and NA²⁸ had τίνας here, where the Stephanus Textus Receptus and Byzantine Majority Text had the pronoun ους (KJV: whom).

^[43] The NET parallel Greek text and NA²⁸ had μου here, where the Stephanus Textus Receptus and Byzantine Majority Text had μετ εμου (KJV: with me).

^[44] John 13:18b (NET)

^[45] The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Then) here. The NET parallel Greek text and NA²⁸ did not.

^[46] The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: Now) here. The NET parallel Greek text and NA²⁸ did not.

^[47] NET note 57 explains the idiom.

^[48] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐκεῖνος οὕτως here, where the Stephanus Textus Receptus had simply εκεινος (KJV: He).

^[49] The NET parallel Greek text and NA²⁸ had ἀναπεσὼν here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιπεσων (KJV: lying on).

^[50] The NET parallel Greek text and NA²⁸ had καὶ δώσω αὐτῷ here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιδωσω (KJV: shall give).

^[51] The NET parallel Greek text and NA²⁸ had βάψω here, where the Stephanus Textus Receptus and Byzantine Majority Text had βαψας.

^[52] The NET parallel Greek text and NA²⁸ had οὖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).

^[53] The NET parallel Greek text and NA²⁸ had βαψας here, where the Stephanus Textus Receptus and Byzantine Majority Text had εμβαψας (KJV: had dipped).

^[54] The NET parallel Greek text and NA²⁸ had λαμβάνει καὶ (λαμβάνει was not translated in the NET) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[55] The NET parallel Greek text and NA²⁸ had Ἰσκαριώτου here, where the Stephanus Textus Receptus and Byzantine Majority Text had ισκαριωτη.

The Lost Son of Perdition, Part 1

Posted on November 22, 2019 by admin

Jesus prayed (John 17:12b NET Table):

Not one of them was lost except the one destined for destruction, so that the scripture could be fulfilled.

The Greek word translated lost was ἀπώλετο (a form of ἀπόλλυμι). The middle voice can mean, “to be destroyed, ruined; to perish, die; to be lost” according to the Koine Greek Lexicon online. The Greek word translated destruction (KJV: perdition) was ἀπωλείας (a form of ἀπώλεια). It can mean “destruction, ruin” up to and including “damnation, perdition” or it can mean “loss (of property)” or “(something) lost” according to the Koine Greek Lexicon online.

I plan to track these words through the New Testament and the Septuagint but I’ll expose my bias here before proceeding. I will be viewing forms of ἀπόλλυμι and ἀπώλεια through a powerful lens.

Masoretic Text		Septuagint
Isaiah 46:8-13 (Tanakh)	Isaiah 46:8-13 (NET)	Isaiah 46:8-13 (NETS)	Isaiah 46:8-13 (Elpenor)
Remember this, and shew yourselves men: bring it again to mind, O ye transgressors.	Remember this, so you can be brave. Think about it, you rebels!	Remember these things and groan; repent, you who have gone astray; turn in your heart,	Remember ye these things, and groan: repent, ye that have gone astray, return in your heart;
Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me,	Remember what I accomplished in antiquity. Truly I am God, I have no peer; I am God, and there is none like me,	and remember the former things of old, because I am God, and there is no other besides me,	and remember the former things [that were] of old: for I am God, and there is none other beside me,
Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:	who announces the end from the beginning and reveals beforehand what has not yet occurred; who says, ‘My plan will be realized, I will accomplish what I desire;’	declaring the last things first, before they happen, and at once they came to pass, and I said, “My whole plan shall stand, and I will do all the things I have planned,”	telling beforehand the latter events before they come to pass, and they are accomplished together: and I said, all my counsel shall stand, and I will do all things that I have planned:
Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.	who summons an eagle from the east, from a distant land, one who carries out my plan. Yes, I have decreed, yes, I will bring it to pass; I have formulated a plan, yes, I will carry it out.	calling a bird from the east and from a far country those concerning whom I have planned. I have spoken and brought it; I have created and made it.	calling a bird from the east, and from a land afar off, for the things which I have planned: I have spoken, and brought [him]; I have created and made [him]; I have brought him, and prospered his way.
Hearken unto me, ye stouthearted, that are far from righteousness:	Listen to me, you stubborn people, you who distance yourselves from doing what is right.	Hear me, you who have ruined your heart, you who are far from righteousness:	Hearken to me, ye senseless ones, that are far from righteousness:
I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory (תִּפְאַרְתִּֽי).	I am bringing my deliverance near, it is not far away; I am bringing my salvation near, it does not wait. I will save Zion; I will adorn Israel with my splendor (tiphʼârâh, תפארתי).	I brought near my righteousness, and I will not delay the salvation that comes from me; I have provided salvation in Sion to Israel for glorying (δόξασμα).	I have brought near my righteousness, and I will not be slow with the salvation that is from me: I have given salvation in Sion to Israel for glory (δόξασμα).

Verse 8 above may refer to previous verses. I included it here because it addressed what follows to transgressors, rebels, those that have gone astray—people like I was. According to commentators a ravenous bird from the east referred to Cyrus. I’m more focused on the resolve with which it is stated: My counsel (עֲצָתִ֣י) shall stand (Tanakh); all my counsel (βουλὴ) shall stand (Septuagint Elpenor).

Paul picked up this theme—according to the purpose of him who accomplishes all things according to the counsel (βουλὴν, another form of βουλὴ) of his will^[1]—and expounded on it for believers in Ephesus (Ephesians 1:3-12 NET):

Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly realms in^[2] Christ. For he chose us in Christ before the foundation of the world that we should be holy and blameless before him in love. He did this by predestining us to adoption as his legal heirs through Jesus Christ, according to the pleasure of his will—to the praise of the glory of his grace that^[3] he has freely bestowed on us in his dearly loved Son. In him we have redemption through his blood, the forgiveness of our offenses, according to the riches of his grace [Table] that he lavished on us in all wisdom and insight. He did this when he revealed to us the mystery of his will, according to his good pleasure that he set forth in Christ (ἐν αὐτῷ; literally: “in him”; KJV: in himself), toward the administration of the fullness of the times, to head up all things in Christ—the things in^[4] heaven and the things on earth.^[5] In Christ we too have been claimed as God’s own possession, since we were predestined according to the purpose of him who accomplishes all things according to the counsel of his will so that we, who were the first to set our hope on Christ, would be to the praise of his glory (δόξης, another form of δόξα).^[6]

Three interlocking phrases stand out to me as a causal refrain:

Reference	Greek	NET
Ephesians 1:11	κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ	according to the counsel of his will
Ephesians 1:9	τὸ μυστήριον τοῦ θελήματος αὐτοῦ κατὰ τὴν εὐδοκίαν αὐτοῦ	the mystery of his will, according to his good pleasure
Ephesians 1:5	κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ	according to the pleasure of his will

Jesus described what is not according to the counsel, mystery and good pleasure of his will (θελήματος, a form of θέλημα). Speaking about τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ (NET: these little ones who believe in me),^[7] He said (Matthew 18:10-14 NET):

See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see^[8] the face of my Father in heaven.^[9] What do you think? If someone owns a hundred sheep and one of them goes astray, will he not leave^[10] the ninety-nine^[11] on the mountains and^[12] go look for the one that went astray? And if he finds it, I tell you the truth, he will rejoice more over it than over the ninety-nine^[13] that did not go astray. In the same way, your Father in heaven is not willing (θέλημα) that one^[14] of these little ones be lost (ἀπόληται, another form of ἀπόλλυμι).

It may not have been what He wanted, wished or hoped for, but I believed that a stubborn child could thwart Jesus’ Father in heaven. Of course, my whole life has been designed to prove me wrong. As I made the tables to compare the Greek of the NET with that of the Stephanus Textus Receptus and Byzantine Majority Text I noticed a word in all three I couldn’t account for in the English translations of the NET or KJV: ἔμπροσθεν. I attempted a translation including ἔμπροσθεν.

He is not willing before your Father in heaven that one of these little ones be lost; or, it is not the will in the sight of your Father in heaven that one of these little ones be lost.

As the sense of it sunk in tears and sobs erupted from me: not on his watch, Jesus had said of his Father. I needed some time to recover. When I returned to the study, recognizing that my knowledge of Greek is rudimentary at best, I looked online for some help. I found Adam Clarke’s commentary on Matthew 18:14 instead.

“It is not the will of your Father – If any soul be finally lost, it is not because God’s will or counsel was against its salvation, or that a proper provision had not been made for it; but that, though light came into the world, it preferred darkness to light, because of its attachment to its evil deeds.”

From an image of God the Father, standing at his full stature, declaring, “not on my watch,” to all rebellious children everywhere who had believed in Jesus, then a few hours later to witness this other image of God, seated, washing his hands, saying, “I am innocent of the blood of all people,” (which I believe, by the way: He is innocent of the blood of all people) was more than I could take. The emotional whiplash did me in. I was done studying for the day.

After a night’s sleep and a day’s drive it occurred to me to check if anyone had translated ἔμπροσθεν into English. I found one example on BibleHub: so it is not will in presence of your Father who is in the heavens, that one of these little ones may perish. ^[15] Another was apparently translated from Aramaic rather than Greek: Just so, it is not the will before your Father who is in Heaven that one of these little ones should perish.^[16]

So I can trust the leading of the Holy Spirit as I study the Bible or I can trust Adam Clarke. And there is no need to reject Adam Clarke completely, just one sentence he wrote. In fact, I need only reject that one sentence as the true meaning of Matthew 18:14. The Wikipedia entry for Adam Clarke didn’t mention Greek among his many languages. He may have written this sentence without knowing that ἔμπροσθεν was actually in the Greek text.

Have I gone too far interpreting the effect of ἔμπροσθεν in this word string as “not on his watch”? I don’t know. I know the force of conviction with which it came. If I’m wrong I trust that the Holy Spirit will guide [me] into^[17] all truth.^[18] He will glorify me, Jesus promised, because he will receive^[19] from me what is mine and will tell it to you. Everything that the Father has is mine; that is why I said the Spirit will receive^[20] from me what is mine and will tell it to you.^[21]

Jesus told the following story about a father’s love and mercy (Luke 15:11-24 NET):

Then Jesus said, “A man had two sons. The younger of them said to his father, ‘Father, give me the share of the estate that will belong to me.’ So^[22] he divided his assets between them. After a few days, the younger son gathered together all^[23] he had and left on a journey to a distant country, and there he squandered his wealth with a wild lifestyle. Then after he had spent everything, a severe^[24] famine took place in that country, and he began to be in need. So he went and worked for one of the citizens of that country, who sent him to his fields to feed pigs. He was longing to eat^[25] the carob pods the pigs were eating, but no one gave him anything. But when he came to his senses he said,^[26] ‘How many of my father’s hired workers have food enough to spare,^[27] but here^[28] I am dying (ἀπόλλυμαι, another form of ἀπόλλυμι) from hunger! I will get up and go to my father and say to him, “Father, I have sinned against heaven and against you. I^[29] am no longer worthy to be called your son; treat me like one of your hired workers.”’ So he got up and went to his^[30] father. But while he was still a long way from home his father saw him, and his heart went out to him; he ran and hugged his son and kissed him. Then his son said to him, ‘Father, I have sinned against heaven and against you; I^[31] am no longer worthy to be called your son.’ But the father said to his slaves, ‘Hurry!^[32] Bring the best robe, and put it on him! Put a ring on his finger and sandals on his feet! Bring^[33] the fattened calf and kill it! Let us eat and celebrate, because this son of mine was dead, and is alive again—he was lost (ἀπολωλὼς, another form of ἀπόλλυμι) and is found!’ So they began to celebrate.

Jesus described what our Father’s will is as follows (John 6:38-40 NET Table):

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

The Greek word translated looks on was θεωρῶν (a form of θεωρέω). The one who believes in me does not believe in me, Jesus said, but^[34] in the one who sent me, and the one who sees (θεωρῶν, a form of θεωρέω) me sees (θεωρεῖ, another form of θεωρέω) the one who sent me. I have come as a light into the world, so that everyone who believes in me should not remain in darkness.^[35]

Given my bias I’m prompted to ask: did Jesus, knowing our Father’s will as he prayed to Him, angrily—or calmly and dispassionately—condemn Judas Iscariot to an eternity in the lake of fire, declaring him the son of perdition? Or did the One who used ὀλιγόπιστοι like a pet name for his followers call Judas “the son of loss”^[36] (Table14 below)?

Jesus’ story of the loving and merciful father continued (Luke 15:25-30 NET):

“Now his older son was in the field. As he came and approached the house, he heard music and dancing. So he called one of the slaves^[37] and asked what^[38] was happening. The slave replied, ‘Your brother has returned, and your father has killed the fattened calf because he got his son back safe and sound.’ But the older son became angry and refused to go in. His^[39] father came out and appealed to him, but he answered his^[40] father, ‘Look! These many years I have worked like a slave for you, and I never disobeyed your commands. Yet you never gave me even a goat so that I could celebrate with my friends! But when this son of yours came back, who has devoured your assets with prostitutes, you killed the fattened calf^[41] for him!’

Is it possible that those who translated ὁ υἱὸς τῆς ἀπωλείας the son of perdition were as disgruntled about our Father’s mercy as the older son in Jesus’ parable, or as enamored with their own desires and exertions?^[42]

Tables comparing Isaiah 46:8; 46:9; 46:10; 46:11; 46:12; 46:13 and Exodus (22:8) 22:9 in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 46:8; 46:9; 46:10; 46:11; 46:12; 46:13 and Exodus 22:9 in the Septuagint (BLB and Elpenor), and tables of Ephesians 1:3; 1:6; 1:10-12; Matthew 18:10-14; John 16:13-15; Luke 15:12-14; 15:16, 17; 15:19-23; John 12:44; Luke 15:26 and 15:28-30 comparing the NET and KJV follow.

Isaiah 46:8 (Tanakh)	Isaiah 46:8 (KJV)	Isaiah 46:8 (NET)
Remember this, and shew yourselves men: bring it again to mind, O ye transgressors.	Remember this, and shew yourselves men: bring it again to mind, O ye transgressors.	Remember this, so you can be brave. Think about it, you rebels!

Isaiah 46:8 (Septuagint BLB)	Isaiah 46:8 (Septuagint Elpenor)
μνήσθητε ταῦτα καὶ στενάξατε μετανοήσατε οἱ πεπλανημένοι ἐπιστρέψατε τῇ καρδίᾳ	μνήσθητε ταῦτα καὶ στενάξατε, μετανοήσατε οἱ πεπλανημένοι, ἐπιστρέψατε τῇ καρδίᾳ
Isaiah 46:8 (NETS)	Isaiah 46:8 (English Elpenor)
Remember these things and groan; repent, you who have gone astray; turn in you heart,	Remember ye these things, and groan: repent, ye that have gone astray, return in your heart;

Isaiah 46:9 (Tanakh)	Isaiah 46:9 (KJV)	Isaiah 46:9 (NET)
Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me,	Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me,	Remember what I accomplished in antiquity. Truly I am God, I have no peer; I am God, and there is none like me,

Isaiah 46:9 (Septuagint BLB)	Isaiah 46:9 (Septuagint Elpenor)
καὶ μνήσθητε τὰ πρότερα ἀπὸ τοῦ αἰῶνος ὅτι ἐγώ εἰμι ὁ θεός καὶ οὐκ ἔστιν ἔτι πλὴν ἐμοῦ	καὶ μνήσθητε τὰ πρότερα ἀπὸ τοῦ αἰῶνος, ὅτι ἐγώ εἰμι ὁ Θεός, καὶ οὐκ ἔστιν ἔτι πλὴν ἐμοῦ
Isaiah 46:9 (NETS)	Isaiah 46:9 (English Elpenor)
and remember the former things of old, because I am God, and there is no other besides me,	and remember the former things [that were] of old: for I am God, and there is none other beside me,

Isaiah 46:10 (Tanakh)	Isaiah 46:10 (KJV)	Isaiah 46:10 (NET)
Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:	Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:	who announces the end from the beginning and reveals beforehand what has not yet occurred; who says, ‘My plan will be realized, I will accomplish what I desire;’

Isaiah 46:10 (Septuagint BLB)	Isaiah 46:10 (Septuagint Elpenor)
ἀναγγέλλων πρότερον τὰ ἔσχατα πρὶν αὐτὰ γενέσθαι καὶ ἅμα συνετελέσθη καὶ εἶπα πᾶσά μου ἡ βουλὴ στήσεται καὶ πάντα ὅσα βεβούλευμαι ποιήσω	ἀναγγέλλων πρότερον τὰ ἔσχατα πρὶν αὐτὰ γενέσθαι, καὶ ἅμα συνετελέσθη. καὶ εἶπα· πᾶσα ἡ βουλή μου στήσεται, καὶ πάντα, ὅσα βεβούλευμαι, ποιήσω
Isaiah 46:10 (NETS)	Isaiah 46:10 (English Elpenor)
declaring the last things first, before they happen, and at once they came to pass, and I said, “My whole plan shall stand, and I will do all the things I have planned,”	telling beforehand the latter events before they come to pass, and they are accomplished together: and I said, all my counsel shall stand, and I will do all things that I have planned:

Isaiah 46:11 (Tanakh)	Isaiah 46:11 (KJV)	Isaiah 46:11 (NET)
Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.	Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.	who summons an eagle from the east, from a distant land, one who carries out my plan. Yes, I have decreed, yes, I will bring it to pass; I have formulated a plan, yes, I will carry it out.

Isaiah 46:11 (Septuagint BLB)	Isaiah 46:11 (Septuagint Elpenor)
καλῶν ἀπ᾽ ἀνατολῶν πετεινὸν καὶ ἀπὸ γῆς πόρρωθεν περὶ ὧν βεβούλευμαι ἐλάλησα καὶ ἤγαγον ἔκτισα καὶ ἐποίησα ἤγαγον αὐτὸν καὶ εὐόδωσα τὴν ὁδὸν αὐτοῦ	καλῶν ἀπὸ ἀνατολῶν πετεινὸν καὶ ἀπὸ γῆς πόρρωθεν περὶ ὧν βεβούλευμαι, ἐλάλησα καὶ ἤγαγον, ἔκτισα καὶ ἐποίησα, ἤγαγον αὐτὸν καὶ εὐώδωσα τὴν ὁδὸν αὐτοῦ
Isaiah 46:11 (NETS)	Isaiah 46:11 (English Elpenor)
calling a bird from the east and from a far country those concerning whom I have planned. I have spoken and brought it; I have created and made it.	calling a bird from the east, and from a land afar off, for the things which I have planned: I have spoken, and brought [him]; I have created and made [him]; I have brought him, and prospered his way.

Isaiah 46:12 (Tanakh)	Isaiah 46:12 (KJV)	Isaiah 46:12 (NET)
Hearken unto me, ye stouthearted, that are far from righteousness:	Hearken unto me, ye stouthearted, that are far from righteousness:	Listen to me, you stubborn people, you who distance yourselves from doing what is right.

Isaiah 46:12 (Septuagint BLB)	Isaiah 46:12 (Septuagint Elpenor)
ἀκούσατέ μου οἱ ἀπολωλεκότες τὴν καρδίαν οἱ μακρὰν ἀπὸ τῆς δικαιοσύνης	ἀκούσατέ μου, οἱ ἀπολωλεκότες τὴν καρδίαν, οἱ μακρὰν ἀπὸ τῆς δικαιοσύνης
Isaiah 46:12 (NETS)	Isaiah 46:12 (English Elpenor)
Hear me, you who have ruined your heart, you who are far from righteousness:	Hearken to me, ye senseless ones, that are far from righteousness:

Isaiah 46:13 (Tanakh)	Isaiah 46:13 (KJV)	Isaiah 46:13 (NET)
I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory.	I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory.	I am bringing my deliverance near, it is not far away; I am bringing my salvation near, it does not wait. I will save Zion; I will adorn Israel with my splendor.

Isaiah 46:13 (Septuagint BLB)	Isaiah 46:13 (Septuagint Elpenor)
ἤγγισα τὴν δικαιοσύνην μου καὶ τὴν σωτηρίαν τὴν παρ᾽ ἐμοῦ οὐ βραδυνῶ δέδωκα ἐν Σιων σωτηρίαν τῷ Ισραηλ εἰς δόξασμα	ἤγγισα τὴν δικαιοσύνην μου καὶ τὴν σωτηρίαν τὴν παρ᾿ ἐμοῦ οὐ βραδυνῶ· δέδωκα ἐν Σιὼν σωτηρίαν τῷ ᾿Ισραὴλ εἰς δόξασμα
Isaiah 46:13 (NETS)	Isaiah 46:13 (English Elpenor)
I brought near my righteousness, and I will not delay the salvation that comes from me; I have provided salvation in Sion to Israel for glorying.	I have brought near my righteousness, and I will not be slow with the salvation that is from me: I have given salvation in Sion to Israel for glory.

Exodus 22:8 (Tanakh)	Exodus 22:9 (KJV)	Exodus 22:9 (NET)
For every matter of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, whereof one saith: ‘This is it,’ the cause of both parties shall come before G-d; he whom G-d shall condemn shall pay double unto his neighbour.	For all manner of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, which another challengeth to be his, the cause of both parties shall come before the judges; and whom the judges shall condemn, he shall pay double unto his neighbour.	In all cases of illegal possessions, whether for an ox, a donkey, a sheep, a garment, or any kind of lost item, about which someone says ‘This belongs to me,’ the matter of the two of them will come before the judges, and the one whom the judges declare guilty must repay double to his neighbor.

Exodus 22:9 (Septuagint BLB)	Exodus 22:9 (Septuagint Elpenor)
κατὰ πᾶν ῥητὸν ἀδίκημα περί τε μόσχου καὶ ὑποζυγίου καὶ προβάτου καὶ ἱματίου καὶ πάσης ἀπωλείας τῆς ἐγκαλουμένης ὅ τι οὖν ἂν ᾖ ἐνώπιον τοῦ θεοῦ ἐλεύσεται ἡ κρίσις ἀμφοτέρων καὶ ὁ ἁλοὺς διὰ τοῦ θεοῦ ἀποτείσει διπλοῦν τῷ πλησίον	κατὰ πᾶν ῥητὸν ἀδίκημα, περί τε μόσχου καὶ ὑποζυγίου καὶ προβάτου καὶ ἱματίου καὶ πάσης ἀπωλείας τῆς ἐγκαλουμένης, ὅ,τι οὖν ἂν ᾖ, ἐνώπιον τοῦ Θεοῦ ἐλεύσεται ἡ κρίσις ἀμφοτέρων, καὶ ὁ ἁλοὺς διὰ τοῦ Θεοῦ ἀποτίσει διπλοῦν τῷ πλησίον
Exodus 22:9 (NETS)	Exodus 22:9 (English Elpenor)
With regard to any specific injustice concerning calf and draft animal and sheep and garment and any loss which is alleged, whatever in fact it might be, the trial of both parties shall come before God, and the one convicted by God shall pay double in compensation to his neighbor.	according to every injury alleged, both concerning a calf, and an ass, and a sheep, and a garment, and every alleged loss, whatsoever in fact it may be,– the judgment of both shall proceed before God, and he that is convicted by God shall repay to his neighbour double.

Ephesians 1:3 (NET)	Ephesians 1:3 (KJV)
Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly realms in Christ.	Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ	ευλογητος ο θεος και πατηρ του κυριου ημων ιησου χριστου ο ευλογησας ημας εν παση ευλογια πνευματικη εν τοις επουρανιοις χριστω	ευλογητος ο θεος και πατηρ του κυριου ημων ιησου χριστου ο ευλογησας ημας εν παση ευλογια πνευματικη εν τοις επουρανιοις εν χριστω

Ephesians 1:6 (NET)	Ephesians 1:6 (KJV)
to the praise of the glory of his grace that he has freely bestowed on us in his dearly loved Son.	To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ	εις επαινον δοξης της χαριτος αυτου εν η εχαριτωσεν ημας εν τω ηγαπημενω	εις επαινον δοξης της χαριτος αυτου εν η εχαριτωσεν ημας εν τω ηγαπημενω

Ephesians 1:10-12 (NET)	Ephesians 1:10-12 (KJV)
toward the administration of the fullness of the times, to head up all things in Christ—the things in heaven and the things on earth.	That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς ἐν αὐτῷ.	εις οικονομιαν του πληρωματος των καιρων ανακεφαλαιωσασθαι τα παντα εν τω χριστω τα τε εν τοις ουρανοις και τα επι της γης	εις οικονομιαν του πληρωματος των καιρων ανακεφαλαιωσασθαι τα παντα εν τω χριστω τα επι τοις ουρανοις και τα επι της γης

In Christ we too have been claimed as God’s own possession, since we were predestined according to the purpose of him who accomplishes all things according to the counsel of his will

In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐν ᾧ καὶ ἐκληρώθημεν προορισθέντες κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ	εν αυτω εν ω και εκληρωθημεν προορισθεντες κατα προθεσιν του τα παντα ενεργουντος κατα την βουλην του θεληματος αυτου	εν αυτω εν ω και εκληρωθημεν προορισθεντες κατα προθεσιν του τα παντα ενεργουντος κατα την βουλην του θεληματος αυτου

so that we, who were the first to set our hope on Christ, would be to the praise of his glory.

That we should be to the praise of his glory, who first trusted in Christ.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ τοὺς προηλπικότας ἐν τῷ Χριστῷ	εις το ειναι ημας εις επαινον της δοξης αυτου τους προηλπικοτας εν τω χριστω	εις το ειναι ημας εις επαινον δοξης αυτου τους προηλπικοτας εν τω χριστω

Matthew 18:10-14 (NET)	Matthew 18:10-14 (KJV)
See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.	Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων· λέγω γὰρ ὑμῖν ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς	ορατε μη καταφρονησητε ενος των μικρων τουτων λεγω γαρ υμιν οτι οι αγγελοι αυτων εν ουρανοις δια παντος βλεπουσιν το προσωπον του πατρος μου του εν ουρανοις	ορατε μη καταφρονησητε ενος των μικρων τουτων λεγω γαρ υμιν οτι οι αγγελοι αυτων εν ουρανοις δια παντος βλεπουσιν το προσωπον του πατρος μου του εν ουρανοις

For the Son of man is come to save that which was lost.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
	ηλθεν γαρ ο υιος του ανθρωπου σωσαι το απολωλος	ηλθεν γαρ ο υιος του ανθρωπου σωσαι το απολωλος

What do you think? If someone owns a hundred sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray?

How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τί ὑμῖν δοκεῖ; ἐὰν γένηται τινι ἀνθρώπῳ ἑκατὸν πρόβατα καὶ πλανηθῇ ἓν ἐξ αὐτῶν, οὐχὶ ἀφήσει τὰ ἐνενήκοντα ἐννέα ἐπὶ τὰ ὄρη καὶ πορευθεὶς ζητεῖ τὸ πλανώμενον	τι υμιν δοκει εαν γενηται τινι ανθρωπω εκατον προβατα και πλανηθη εν εξ αυτων ουχι αφεις τα εννενηκονταεννεα επι τα ορη πορευθεις ζητει το πλανωμενον	τι υμιν δοκει εαν γενηται τινι ανθρωπω εκατον προβατα και πλανηθη εν εξ αυτων ουχι αφεις τα ενενηκοντα εννεα επι τα ορη πορευθεις ζητει το πλανωμενον

And if he finds it, I tell you the truth, he will rejoice more over it than over the ninety-nine that did not go astray.

And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐὰν γένηται εὑρεῖν αὐτό, ἀμὴν λέγω ὑμῖν ὅτι χαίρει ἐπ᾿ αὐτῷ μᾶλλον ἢ ἐπὶ τοῖς ἐνενήκοντα ἐννέα τοῖς μὴ πεπλανημένοις	και εαν γενηται ευρειν αυτο αμην λεγω υμιν οτι χαιρει επ αυτω μαλλον η επι τοις εννενηκονταεννεα τοις μη πεπλανημενοις	και εαν γενηται ευρειν αυτο αμην λεγω υμιν οτι χαιρει επ αυτω μαλλον η επι τοις ενενηκοντα εννεα τοις μη πεπλανημενοις

In the same way, your Father in heaven is not willing that one of these little ones be lost.

Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὕτως οὐκ ἔστιν θέλημα ἔμπροσθεν τοῦ πατρὸς \|ὑμῶν\| τοῦ ἐν οὐρανοῖς ἵνα ἀπόληται ἓν τῶν μικρῶν τούτων	ουτως ουκ εστιν θελημα εμπροσθεν του πατρος υμων του εν ουρανοις ινα αποληται εις των μικρων τουτων	ουτως ουκ εστιν θελημα εμπροσθεν του πατρος υμων του εν ουρανοις ινα αποληται εις των μικρων τουτων

John 16:13-15 (NET)	John 16:13-15 (KJV)
But when he, the Spirit of truth, comes, he will guide you into all truth. For he will not speak on his own authority, but will speak whatever he hears, and will tell you what is to come.	Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς \|ἐν τῇ ἀληθείᾳ πάσῃ\|· οὐ γὰρ λαλήσει ἀφ᾿ ἑαυτοῦ, ἀλλ᾿ ὅσα \|ἀκούσει\| λαλήσει καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν	οταν δε ελθη εκεινος το πνευμα της αληθειας οδηγησει υμας εις πασαν την αληθειαν ου γαρ λαλησει αφ εαυτου αλλ οσα αν ακουση λαλησει και τα ερχομενα αναγγελει υμιν	οταν δε ελθη εκεινος το πνευμα της αληθειας οδηγησει υμας εις πασαν την αληθειαν ου γαρ λαλησει αφ εαυτου αλλ οσα αν ακουση λαλησει και τα ερχομενα αναγγελει υμιν

He will glorify me, because he will receive from me what is mine and will tell it to you.

He shall glorify me: for he shall receive of mine, and shall show it unto you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήμψεται καὶ ἀναγγελεῖ ὑμῖν	εκεινος εμε δοξασει οτι εκ του εμου ληψεται και αναγγελει υμιν	εκεινος εμε δοξασει οτι εκ του εμου ληψεται και αναγγελει υμιν

Everything that the Father has is mine; that is why I said the Spirit will receive from me what is mine and will tell it to you.

All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν· διὰ τοῦτο εἶπον ὅτι ἐκ τοῦ ἐμοῦ λαμβάνει καὶ ἀναγγελεῖ ὑμῖν	παντα οσα εχει ο πατηρ εμα εστιν δια τουτο ειπον οτι εκ του εμου ληψεται και αναγγελει υμιν	παντα οσα εχει ο πατηρ εμα εστιν δια τουτο ειπον οτι εκ του εμου λαμβανει και αναγγελει υμιν

Luke 15:12-14 (NET)	Luke 15:12-14 (KJV)
The younger of them said to his father, ‘Father, give me the share of the estate that will belong to me.’ So he divided his assets between them.	And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ εἶπεν ὁ νεώτερος αὐτῶν τῷ πατρί· πάτερ, δός μοι τὸ ἐπιβάλλον μέρος τῆς οὐσίας. ὁ δὲ διεῖλεν αὐτοῖς τὸν βίον	και ειπεν ο νεωτερος αυτων τω πατρι πατερ δος μοι το επιβαλλον μερος της ουσιας και διειλεν αυτοις τον βιον	και ειπεν ο νεωτερος αυτων τω πατρι πατερ δος μοι το επιβαλλον μερος της ουσιας και διειλεν αυτοις τον βιον

After a few days, the younger son gathered together all he had and left on a journey to a distant country, and there he squandered his wealth with a wild lifestyle.

And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ μετ᾿ οὐ πολλὰς ἡμέρας συναγαγὼν πάντα ὁ νεώτερος υἱὸς ἀπεδήμησεν εἰς χώραν μακρὰν καὶ ἐκεῖ διεσκόρπισεν τὴν οὐσίαν αὐτοῦ ζῶν ἀσώτως	και μετ ου πολλας ημερας συναγαγων απαντα ο νεωτερος υιος απεδημησεν εις χωραν μακραν και εκει διεσκορπισεν την ουσιαν αυτου ζων ασωτως	και μετ ου πολλας ημερας συναγαγων απαντα ο νεωτερος υιος απεδημησεν εις χωραν μακραν και εκει διεσκορπισεν την ουσιαν αυτου ζων ασωτως

Then after he had spent everything, a severe famine took place in that country, and he began to be in need.

And when he had spent all, there arose a mighty famine in that land; and he began to be in want.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
δαπανήσαντος δὲ αὐτοῦ πάντα ἐγένετο λιμὸς ἰσχυρὰ κατὰ τὴν χώραν ἐκείνην, καὶ αὐτὸς ἤρξατο ὑστερεῖσθαι	δαπανησαντος δε αυτου παντα εγενετο λιμος ισχυρος κατα την χωραν εκεινην και αυτος ηρξατο υστερεισθαι	δαπανησαντος δε αυτου παντα εγενετο λιμος ισχυρος κατα την χωραν εκεινην και αυτος ηρξατο υστερεισθαι

Luke 15:16, 17 (NET)	Luke 15:16, 17 (KJV)
He was longing to eat the carob pods the pigs were eating, but no one gave him anything.	And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐπεθύμει χορτασθῆναι ἐκ τῶν κερατίων ὧν ἤσθιον οἱ χοῖροι, καὶ οὐδεὶς ἐδίδου αὐτῷ	και επεθυμει γεμισαι την κοιλιαν αυτου απο των κερατιων ων ησθιον οι χοιροι και ουδεις εδιδου αυτω	και επεθυμει γεμισαι την κοιλιαν αυτου απο των κερατιων ων ησθιον οι χοιροι και ουδεις εδιδου αυτω

But when he came to his senses he said, ‘How many of my father’s hired workers have food enough to spare, but here I am dying from hunger!

And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger!

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰς ἑαυτὸν δὲ ἐλθὼν ἔφη· πόσοι μίσθιοι τοῦ πατρός μου περισσεύονται ἄρτων, ἐγὼ δὲ λιμῷ ὧδε ἀπόλλυμαι	εις εαυτον δε ελθων ειπεν ποσοι μισθιοι του πατρος μου περισσευουσιν αρτων εγω δε λιμω απολλυμαι	εις εαυτον δε ελθων ειπεν ποσοι μισθιοι του πατρος μου περισσευουσιν αρτων εγω δε λιμω απολλυμαι

Luke 15:19-23 (NET)	Luke 15:19-23 (KJV)
I am no longer worthy to be called your son; treat me like one of your hired workers.”’	And am no more worthy to be called thy son: make me as one of thy hired servants.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐκέτι εἰμὶ ἄξιος κληθῆναι υἱός σου· ποίησον με ὡς ἕνα τῶν μισθίων σου	και ουκετι ειμι αξιος κληθηναι υιος σου ποιησον με ως ενα των μισθιων σου	και ουκετι ειμι αξιος κληθηναι υιος σου ποιησον με ως ενα των μισθιων σου

So he got up and went to his father. But while he was still a long way from home his father saw him, and his heart went out to him; he ran and hugged his son and kissed him.

And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἀναστὰς ἦλθεν πρὸς τὸν πατέρα ἑαυτοῦ Ἔτι δὲ αὐτοῦ μακρὰν ἀπέχοντος εἶδεν αὐτὸν ὁ πατὴρ αὐτοῦ καὶ ἐσπλαγχνίσθη καὶ δραμὼν ἐπέπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ καὶ κατεφίλησεν αὐτόν	και αναστας ηλθεν προς τον πατερα εαυτου ετι δε αυτου μακραν απεχοντος ειδεν αυτον ο πατηρ αυτου και εσπλαγχνισθη και δραμων επεπεσεν επι τον τραχηλον αυτου και κατεφιλησεν αυτον	και αναστας ηλθεν προς τον πατερα αυτου ετι δε αυτου μακραν απεχοντος ειδεν αυτον ο πατηρ αυτου και εσπλαγχνισθη και δραμων επεπεσεν επι τον τραχηλον αυτου και κατεφιλησεν αυτον

Then his son said to him, ‘Father, I have sinned against heaven and against you; I am no longer worthy to be called your son.’

And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶπεν δὲ ὁ υἱὸς αὐτῷ· πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιον σου, οὐκέτι εἰμὶ ἄξιος κληθῆναι υἱός σου	ειπεν δε αυτω ο υιος πατερ ημαρτον εις τον ουρανον και ενωπιον σου και ουκετι ειμι αξιος κληθηναι υιος σου	ειπεν δε αυτω ο υιος πατερ ημαρτον εις τον ουρανον και ενωπιον σου και ουκετι ειμι αξιος κληθηναι υιος σου

But the father said to his slaves, ‘Hurry! Bring the best robe, and put it on him! Put a ring on his finger and sandals on his feet!

But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶπεν δὲ ὁ πατὴρ πρὸς τοὺς δούλους αὐτοῦ· ταχὺ ἐξενέγκατε στολὴν τὴν πρώτην καὶ ἐνδύσατε αὐτόν, καὶ δότε δακτύλιον εἰς τὴν χεῖρα αὐτοῦ καὶ ὑποδήματα εἰς τοὺς πόδας	ειπεν δε ο πατηρ προς τους δουλους αυτου εξενεγκατε την στολην την πρωτην και ενδυσατε αυτον και δοτε δακτυλιον εις την χειρα αυτου και υποδηματα εις τους ποδας	ειπεν δε ο πατηρ προς τους δουλους αυτου εξενεγκατε την στολην την πρωτην και ενδυσατε αυτον και δοτε δακτυλιον εις την χειρα αυτου και υποδηματα εις τους ποδας

Bring the fattened calf and kill it! Let us eat and celebrate,

And bring hither the fatted calf, and kill it; and let us eat, and be merry:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ φέρετε τὸν μόσχον τὸν σιτευτόν, θύσατε, καὶ φαγόντες εὐφρανθῶμεν	και ενεγκαντες τον μοσχον τον σιτευτον θυσατε και φαγοντες ευφρανθωμεν	και ενεγκαντες τον μοσχον τον σιτευτον θυσατε και φαγοντες ευφρανθωμεν

John 12:44 (NET)	John 12:44 (KJV)
But Jesus shouted out, “The one who believes in me does not believe in me, but in the one who sent me,	Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἰησοῦς δὲ ἔκραξεν καὶ εἶπεν· ὁ πιστεύων εἰς ἐμὲ οὐ πιστεύει εἰς ἐμὲ ἀλλὰ εἰς τὸν πέμψαντα με	ιησους δε εκραξεν και ειπεν ο πιστευων εις εμε ου πιστευει εις εμε αλλ εις τον πεμψαντα με	ιησους δε εκραξεν και ειπεν ο πιστευων εις εμε ου πιστευει εις εμε αλλ εις τον πεμψαντα με

Luke 15:26 (NET)	Luke 15:26 (KJV)
So he called one of the slaves and asked what was happening.	And he called one of the servants, and asked what these things meant.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ προσκαλεσάμενος ἕνα τῶν παίδων ἐπυνθάνετο τί ἂν εἴη ταῦτα	και προσκαλεσαμενος ενα των παιδων αυτου επυνθανετο τι ειη ταυτα	και προσκαλεσαμενος ενα των παιδων επυνθανετο τι ειη ταυτα

Luke 15:28-30 (NET)	Luke 15:28-30 (KJV)
But the older son became angry and refused to go in. His father came out and appealed to him,	And he was angry, and would not go in: therefore came his father out, and entreated him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὠργίσθη δὲ καὶ οὐκ ἤθελεν εἰσελθεῖν, ὁ δὲ πατὴρ αὐτοῦ ἐξελθὼν παρεκάλει αὐτόν	ωργισθη δε και ουκ ηθελεν εισελθειν ο ουν πατηρ αυτου εξελθων παρεκαλει αυτον	ωργισθη δε και ουκ ηθελεν εισελθειν ο ουν πατηρ αυτου εξελθων παρεκαλει αυτον

but he answered his father, ‘Look! These many years I have worked like a slave for you, and I never disobeyed your commands. Yet you never gave me even a goat so that I could celebrate with my friends!

And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ ἀποκριθεὶς εἶπεν τῷ πατρὶ αὐτοῦ· ἰδοὺ τοσαῦτα ἔτη δουλεύω σοι καὶ οὐδέποτε ἐντολήν σου παρῆλθον, καὶ ἐμοὶ οὐδέποτε ἔδωκας ἔριφον ἵνα μετὰ τῶν φίλων μου εὐφρανθῶ	ο δε αποκριθεις ειπεν τω πατρι ιδου τοσαυτα ετη δουλευω σοι και ουδεποτε εντολην σου παρηλθον και εμοι ουδεποτε εδωκας εριφον ινα μετα των φιλων μου ευφρανθω	ο δε αποκριθεις ειπεν τω πατρι ιδου τοσαυτα ετη δουλευω σοι και ουδεποτε εντολην σου παρηλθον και εμοι ουδεποτε εδωκας εριφον ινα μετα των φιλων μου ευφρανθω

But when this son of yours came back, who has devoured your assets with prostitutes, you killed the fattened calf for him!’

But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτε δὲ ὁ υἱός σου οὗτος ὁ καταφαγών σου τὸν βίον μετὰ πορνῶν ἦλθεν, ἔθυσας αὐτῷ τὸν σιτευτὸν μόσχον	οτε δε ο υιος σου ουτος ο καταφαγων σου τον βιον μετα πορνων ηλθεν εθυσας αυτω τον μοσχον τον σιτευτον	οτε δε ο υιος σου ουτος ο καταφαγων σου τον βιον μετα πορνων ηλθεν εθυσας αυτω τον μοσχον τον σιτευτον

The Lost Son of Perdition, Part 2

Back to To Make Holy, Part 7

Back to A Monotonous Cycle Revisited, Part 3

Back to A Monotonous Cycle Revisited, Part 4

Back to Psalm 22, Part 3

Back to The Lost Son of Perdition, Part 4

Back to The Will of God – Jesus, Part 2

Back to Peter’s Second Gospel Proclamation, Part 2

Back to The Lost Son of Perdition, Part 6

Back to The Lost Son of Perdition, Part 7

Back to The New Covenant, Part 2

Back to Father, Son and Holy Spirit – Part 10

^[1] Ephesians 1:11b (NET)

^[2] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐν here. The Stephanus Textus Receptus did not.

^[3] The NET parallel Greek text and NA²⁸ had ἧς here, where the Stephanus Textus Receptus and Byzantine Majority Text had εν η (KJV: wherein).

^[4] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐπὶ here, where the Stephanus Textus Receptus had τε εν (KJV: both which are in).

^[5] The NET parallel Greek text and NA²⁸ had ἐν αὐτῷ (translated In Christ in the NET at the beginning of verse 11) here, where the Stephanus Textus Receptus and Byzantine Majority Text had it at the beginning of verse 11 (translated even in him in the KJV here).

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

^[7] Matthew 18:6 (NET) Table

^[8] The NET parallel Greek text had βλέπουσι here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had βλεπουσιν (KJV: behold).

^[9] The Stephanus Textus Receptus and Byzantine Majority Text had ηλθεν γαρ ο υιος του ανθρωπου σωσαι το απολωλος (KJV: For the Son of man is come to save that which was lost) here. The NET parallel Greek text and NA²⁸ did not.

^[10] The NET parallel Greek text and NA²⁸ had ἀφήσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had αφεις.

^[11] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐνενήκοντα ἐννέα here, where the Stephanus Textus Receptus had εννενηκονταεννεα.

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

^[13] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐνενήκοντα ἐννέα here, where the Stephanus Textus Receptus had εννενηκονταεννεα.

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

^[15] Matthew 18:14 (YLT)

^[16] Matthew 18:14 (APE)

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

^[18] John 16:13a (NET) The NET parallel Greek text and NA²⁸ had ἀληθείᾳ in the dative case along with the appropriate article τῇ and adjective πάσῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had αληθειαν in the accusative case along with the appropriate article την and adjective πασαν.

^[19] The NET parallel Greek text and NA²⁸ had λήμψεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ληψεται (KJV: shall receive).

^[20] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had λαμβάνει here, where the Stephanus Textus Receptus had ληψεται (KJV: shall take).

^[21] John 16:14, 15 (NET)

^[22] The NET parallel Greek text and NA²⁸ had ὁ δὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).

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

^[24] The NET parallel Greek text and NA²⁸ had ἰσχυρὰ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ισχυρος (KJV: mighty).

^[25] The NET parallel Greek text and NA²⁸ had χορτασθῆναι followed by ἐκ (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had γεμισαι την κοιλιαν αυτου (KJV: have filled his belly) followed by απο (KJV: with).

^[26] The NET parallel Greek text and NA²⁸ had ἔφη here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπεν.

^[27] The NET parallel Greek text and NA²⁸ had περισσεύονται here, where the Stephanus Textus Receptus and Byzantine Majority Text had περισσευουσιν (KJV: enough and to spare).

^[28] The NET parallel Greek text and NA²⁸ had ὧδε here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[29] The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

^[30] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἑαυτοῦ here, where the Byzantine Majority Text had αυτου.

^[31] The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

^[32] The NET parallel Greek text and NA²⁸ had ταχὺ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

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

^[34] The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ’.

^[35] John 12:44-46 (NET)

^[36] Exodus 22:9 (English Elpenor) The same Greek word ἀπωλείας was translated loss.

^[37] The Stephanus Textus Receptus had αυτου following slave. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[38] The NET parallel Greek text and NA²⁸ had ἂν following what. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[39] The NET parallel Greek text and NA²⁸ had δὲ (not translated in the NET) near the beginning of this clause, where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: therefore).

^[40] The NET parallel Greek text and NA²⁸ had αὐτοῦ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[41] The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding calf as well as fattened. The NET parallel Greek text and NA²⁸ had τον preceding fattened only.

^[42] I assume that the translators of the KJV were not so allegorical in their thinking as to cast Jesus as the older son, or to consider the older son’s attitude as Jesus’ “true feelings” toward the prodigal in contradistinction to our Father.

The Gospel and the Religious Mind

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

Category Archives: The Lost Son of Perdition

The Lost Son of Perdition, Part 9

The Lost Son of Perdition, Part 8

The Lost Son of Perdition, Part 7

The Lost Son of Perdition, Part 6

The Lost Son of Perdition, Part 5

The Lost Son of Perdition, Part 4

The Lost Son of Perdition, Part 3

The Lost Son of Perdition, Part 2

The Lost Son of Perdition, Part 1