{"id":4899,"date":"2015-03-20T06:23:16","date_gmt":"2015-03-20T00:23:16","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=4899"},"modified":"2021-09-24T10:17:24","modified_gmt":"2021-09-24T15:17:24","slug":"deuteronomy-part-1","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=4899","title":{"rendered":"Deuteronomy, Part 1"},"content":{"rendered":"

I intend to do a detailed study of Deuteronomy.\u00a0 It coincided with my reading of an article in Newsweek<\/a><\/em>, but I don\u2019t know yet if that is anything more than a coincidence.\u00a0 This is what Moses said to the assembly of Israel in the Transjordanian wastelands<\/em>,[1]<\/sup><\/a> the book of Deuteronomy begins.\u00a0 It struck me this time as an open invitation to compare Deuteronomy with what the Lord told Moses to say\u2014Speak to the Israelites and tell them<\/em>[2]<\/sup><\/a>\u2014in Numbers 33:50-36:13 (NET)<\/a>.\u00a0 I noticed immediately that what Moses said in Deuteronomy is considerably longer than what the Lord told him to say in Numbers.<\/p>\n

Moses addressed the Israelites just as the Lord had instructed him to do<\/em>.[3]<\/sup><\/a>\u00a0 The note<\/a> in the NET reads: \u201cHeb<\/em> \u2018according to all which.\u2019\u201d\u00a0 The Septuagint<\/a> reads, \u03ba\u03b1\u03c4\u1f70 \u03c0\u1f71\u03bd\u03c4\u03b1 \u1f45\u03c3\u03b1 \u1f10\u03bd\u03b5\u03c4\u03b5\u1f77\u03bb\u03b1\u03c4\u03bf \u03ba\u1f7b\u03c1\u03b9\u03bf\u03c2 \u03b1\u1f50\u03c4\u1ff7 \u03c0\u03c1\u1f78\u03c2 \u03b1\u1f50\u03c4\u03bf\u1f7b\u03c2 (literally, \u201cfollowing all as great as the Lord commanded him toward them\u201d)<\/p>\n

While I am willing to accept that God said more to Moses than is recorded in Numbers if Moses addressed the Israelites <\/em>[according to all which] the Lord had instructed him to do<\/em>, I notice that this same word \u02bc\u0103sher<\/a><\/em> was translated what<\/em> in verse 1<\/a>, whose<\/em> twice in verse 4<\/a>, that<\/em> in verse 8<\/a> and just as<\/em> in verse 11<\/a>.\u00a0 The problem is that verse 11 has a slightly different form of \u02bc\u0103sher<\/em> (\u05db\u05d0\u05e9\u05e8) from all the other occurrences (\u05d0\u05e9\u05e8).\u00a0 If Moses addressed the Israelites <\/em>[, what] the Lord had instructed him to do<\/em>, I think it only prudent to compare what Moses said to other passages with an open mind to potential differences between what Moses said<\/em> and what the Lord told Moses to Speak to the Israelites and tell them<\/em>.<\/p>\n\n\n\n\n\n\n\n
\n

Deuteronomy<\/p>\n<\/td>\n

\n

Exodus, Numbers<\/p>\n<\/td>\n<\/tr>\n

The Lord our God spoke to us at Horeb and said, \u201cYou have stayed in the area of this mountain long enough. \u00a0Get up now, resume your journey\u2026<\/p>\n

Deuteronomy 1:6, 7a (NET)<\/p>\n<\/td>\n

The Lord said to Moses, \u201cGo up from here, you and the people whom you brought up out of the land of Egypt\u2026<\/p>\n

Exodus 33:1a (NET)<\/p>\n<\/td>\n<\/tr>\n

\u2026heading for the Amorite hill country, to all its areas including the arid country, the highlands, the Shephelah, the Negev, and the coastal plain \u2013 all of Canaan and Lebanon as far as the Great River, that is, the Euphrates.<\/p>\n

Deuteronomy 1:7b (NET)<\/p>\n<\/td>\n

\u201cGive these instructions to the Israelites, and tell them: \u2018When you enter Canaan, the land that has been assigned to you as an inheritance, the land of Canaan with its borders, \u00a0your southern border will extend from the wilderness of Zin along the Edomite border, and your southern border will run eastward to the extremity of the Salt Sea, and then the border will turn from the south to the Scorpion Ascent, continue to Zin, and then its direction will be from the south to Kadesh Barnea. \u00a0Then it will go to Hazar Addar and pass over to Azmon. \u00a0There the border will turn from Azmon to the Brook of Egypt, and then its direction is to the sea. \u00a0And for a western border you will have the Great Sea. \u00a0This will be your western border. \u00a0And this will be your northern border: From the Great Sea you will draw a line to Mount Hor; from Mount Hor you will draw a line to Lebo Hamath, and the direction of the border will be to Zedad. \u00a0The border will continue to Ziphron, and its direction will be to Hazar Enan. \u00a0This will be your northern border. \u00a0For your eastern border you will draw a line from Hazar Enan to Shepham. \u00a0The border will run down from Shepham to Riblah, on the east side of Ain, and the border will descend and reach the eastern side of the Sea of Chinnereth. \u00a0Then the border will continue down the Jordan River and its direction will be to the Salt Sea. \u00a0This will be your land by its borders that surround it.\u2019\u201d<\/p>\n

Numbers 34:2-12 (NET)<\/p>\n<\/td>\n<\/tr>\n

Look! I have already given the land to you.\u00a0 Go, occupy the territory that I, the Lord, promised to give to your ancestors Abraham, Isaac, and Jacob, and to their descendants.\u201d<\/p>\n

Deuteronomy 1:8 (NET)<\/p>\n<\/td>\n

\u2026to the land I promised on oath to Abraham, to Isaac, and to Jacob, saying, \u2018I will give it to your descendants.\u2019<\/p>\n

Exodus 33:1b (NET)<\/p>\n<\/td>\n<\/tr>\n

<\/td>\nI will send an angel before you, and I will drive out the Canaanite, the Amorite, the Hittite, the Perizzite, the Hivite, and the Jebusite.\u00a0 Go up to a land flowing with milk and honey.\u00a0 But I will not go up among you, for you are a stiff-necked people, and I might destroy you on the way.\u201d<\/p>\n

Exodus 33:2, 3 (NET)<\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The borders of the land of Israel were part of the instructions the Lord gave to Moses.\u00a0 I won\u2019t try to compare the geography of ancient place names.\u00a0 The Lord\u2019s statement\u2014I will not go up among you, for you are a stiff-necked people, and I might destroy you on the way<\/em>\u2014was not repeated here in Deuteronomy.\u00a0 When the people heard this troubling word they mourned<\/em>.[4]<\/sup><\/a>\u00a0 I think this troubling word <\/em>is part of a covenant of law<\/a>, the ministry<\/em> that produced death<\/em> and condemnation<\/em>[5]<\/sup><\/a> as Paul called it.<\/p>\n

I almost missed how momentous this insight is for me.\u00a0 There were days between those sentences, days of data-gathering and meditation on p\u00e2n\u0131\u0302ym<\/a><\/em> (\u05e4\u05e0\u05d9) before I recognized something about me: I will not go up among you, for you are a stiff-necked people, and I might destroy you on the way<\/em>, was the essential feature of God\u2019s holiness as that holiness pertained to me.\u00a0 I can\u2019t trace its origin.\u00a0 It\u2019s so deep inside me it seems self-evident.\u00a0 It\u2019s the reason I thought salvation was essentially a way for God to overcome his holiness<\/a>.<\/p>\n

But prior to the law the Lord didn\u2019t speak this way to Cain[6]<\/sup><\/a> after Cain murdered his brother. \u00a0Cain was banished, however, from the Lord\u2019s presence<\/em> or face<\/em>.\u00a0 Surely You have driven me out this day from the face<\/em> (p\u00e2n\u0131\u0302ym<\/em>, \u05e4\u05e0\u05d9; Septuagint<\/a>: \u03c0\u03c1\u03bf\u03c3\u1f7d\u03c0\u03bf\u03c5<\/a>) of the ground; I shall be hidden from Your face<\/em> (p\u00e2n\u0131\u0302ym<\/em>, \u05d5\u05de\u05e4\u05e0\u05d9\u05da; Septuagint<\/a>: \u03c0\u03c1\u03bf\u03c3\u1f7d\u03c0\u03bf\u03c5).[7]<\/sup><\/a>\u00a0 So Cain went out from the presence<\/em> (p\u00e2n\u0131\u0302ym<\/em>, \u05de\u05dc\u05e4\u05e0\u05d9; Septuagint<\/a>: \u03c0\u03c1\u03bf\u03c3\u1f7d\u03c0\u03bf\u03c5) of the Lord and lived in the land of Nod, east of Eden<\/em>.[8]<\/sup><\/a><\/p>\n

God\u2019s covenant with Abraham had one human requirement, one law, if you will\u2014circumcision (Genesis 17:9-13 (NET):<\/p>\n

Then God said to Abraham, \u201cAs for you, you must keep the covenantal requirement I am imposing on you and your descendants after you throughout their generations. \u00a0This is my requirement that you and your descendants after you must keep: Every male among you must be circumcised. \u00a0You must circumcise the flesh of your foreskins.\u00a0 This will be a reminder of the covenant between me and you. \u00a0Throughout your generations every male among you who is eight days old must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants. \u00a0They must indeed be circumcised, whether born in your house or bought with money.\u00a0 The sign of my covenant will be visible in your flesh as a permanent reminder.\u201d<\/p><\/blockquote>\n

Moses, as a resident foreigner in a foreign land<\/em>,[9]<\/sup><\/a> had not kept that one requirement with his own son.\u00a0 Apparently, even after the Lord sent him back to Egypt to free Israel, Moses didn\u2019t honor the covenant with God.\u00a0 Now on the way, at a place where they stopped for the night, the Lord met Moses and sought to kill him. \u00a0But Zipporah took a flint knife, cut off the foreskin of her son and touched it to Moses\u2019 feet, and said, \u201cSurely you are a bridegroom of blood to me.\u201d\u00a0 So the Lord let him alone. \u00a0(At that time she said, \u201cA bridegroom of blood,\u201d referring to the circumcision.)<\/em>[10]<\/sup><\/a><\/p>\n

This \u201cLord\u201d who met Moses and sought to kill him<\/em> was not some generic lord.\u00a0 The Hebrew word is ye<\/sup>h\u00f4v\u00e2h<\/a><\/em> (\u05d9\u05d4\u05d5\u05d4) disguised in translation, I assume, as a religious attempt to obey the commandment: You shall not take the name of the Lord <\/em>(ye<\/sup>h\u00f4v\u00e2h<\/em>, \u00a0\u05d9\u05d4\u05d5\u05d4) your God<\/em> (\u02bc\u0115l\u00f4h\u0131\u0302ym<\/a><\/em>, \u05d0\u05dc\u05d4\u05d9\u05da) in vain, for the Lord <\/em>(ye<\/sup>h\u00f4v\u00e2h<\/em>, \u00a0\u05d9\u05d4\u05d5\u05d4) will not hold guiltless anyone who takes his name in vain<\/em>.[11]<\/sup><\/a>\u00a0 The story of ye<\/sup>h\u00f4v\u00e2h<\/em>, Moses and Zipporah leads me to consider that Moses\u2019 slowness to honor the covenant was out of consideration for his foreign wife\u2019s sensibilities.\u00a0 They had discussed it.\u00a0 She knew exactly what to do when ye<\/sup>h\u00f4v\u00e2h<\/em> (\u05d9\u05d4\u05d5\u05d4) sought to kill her husband.\u00a0 But as I begin to study the face<\/em> or presence<\/em> of ye<\/sup>h\u00f4v\u00e2h<\/em> (\u05d9\u05d4\u05d5\u05d4) I will refrain from speculating how Zipporah knew that it was He who sought to kill him.<\/p>\n

Even so Moses was deeply troubled, though perhaps not surprised, by the Lord\u2019s declaration, I will not go up among you, for you are a stiff-necked people, and I might destroy you on the way<\/em>.\u00a0 But ye<\/sup>h\u00f4v\u00e2h<\/em>[12]<\/sup><\/a> (\u05d9\u05d4\u05d5\u05d4) reassured him: My presence<\/em> (p\u00e2n\u0131\u0302ym<\/em>, \u05e4\u05e0\u05d9; Septuagint<\/a>: \u03b1\u1f50\u03c4\u1f78\u03c2<\/a>, self<\/em>) will go with you, and I will give you rest<\/em>.[13]<\/sup><\/a> \u00a0And Moses expressed for me what is the heart of the issue, If your presence<\/em> (p\u00e2n\u0131\u0302ym<\/em>; \u05e4\u05e0\u05d9\u05da; Septuagint<\/a>: \u03b1\u1f50\u03c4\u1f78\u03c2 \u03c3\u1f7a<\/a>, yourself<\/em>) does not go with us, do not take us up from here. \u00a0For how will it be known then that I have found favor in your sight, I and your people?\u00a0 Is it not by your going with us, so that we will be distinguished, I and your people, from all the people who are on the face<\/em> (p\u00e2n\u0131\u0302ym<\/em>;[14]<\/sup><\/a> \u05e4\u05e0\u05d9) of the earth?<\/em>[15]<\/sup><\/a><\/p>\n

In the Septuagint p\u00e2n\u0131\u0302ym<\/em> (\u05e4\u05e0\u05d9) was translated \u03b1\u1f50\u03c4\u1f78\u03c2 (self<\/em>) here rather than \u03c0\u03c1\u03bf\u03c3\u1f7d\u03c0\u03bf\u03c5 (face<\/em>).\u00a0 It seemed to discount the efficacy of I will not go up among you<\/em>, while it challenged my attempt to hold both statements true by casting p\u00e2n\u0131\u0302ym<\/em> as another entity.\u00a0 Yet \u03b1\u1f50\u03c4\u1f78\u03c2 may well be another attempt to deal with this conundrum.\u00a0 It implies something related but other than the I<\/em> which would be understood from the Greek verb alone.\u00a0 And the verbs were different.\u00a0 I will not go up<\/em> among you<\/em> was \u03bc\u1f74 \u03c3\u03c5\u03bd\u03b1\u03bd\u03b1\u03b2\u1ff6 \u03bc\u03b5\u03c4\u1f70 \u03c3\u03bf\u1fe6.[16]<\/sup><\/a>\u00a0 My presence will go with you<\/em> was \u03b1\u1f50\u03c4\u1f78\u03c2 \u03c0\u03c1\u03bf\u03c0\u03bf\u03c1\u03b5\u1f7b\u03c3\u03bf\u03bc\u03b1\u1f77 \u03c3\u03bf\u03c5.[17]<\/sup><\/a>\u00a0 The verb \u03c0\u03c1\u03bf\u03c0\u03bf\u03c1\u03b5\u1f7b\u03c3\u03bf\u03bc\u03b1\u1f77 (a form of \u03c0\u03c1\u03bf\u03c0\u03bf\u03c1\u03b5\u03cd\u03bf\u03bc\u03b1\u03b9<\/a>) means to precede<\/em>, go before<\/em>.\u00a0 It\u2019s a subtle distinction, but it still implied some distance to spare Israel from destruction.<\/p>\n

The rabbis who translated the Septuagint were, and I am, seeking to no One we don\u2019t entirely comprehend.\u00a0 Our reference frames are different as well.\u00a0 The rabbis believed ye<\/sup>h\u00f4v\u00e2h \u02bc\u0115l\u00f4h\u0131\u0302ym<\/em> (\u05d0\u05dc\u05d4\u05d9\u05dd \u05d9\u05d4\u05d5\u05d4) in a culture in which there were other \u02bc\u0115l\u00f4h\u0131\u0302ym<\/em> (\u05d0\u05dc\u05d4\u05d9\u05dd) to choose.\u00a0 Now, in my culture I will trust ye<\/sup>h\u00f4v\u00e2h \u02bc\u0115l\u00f4h\u0131\u0302ym<\/em> (\u05d0\u05dc\u05d4\u05d9\u05dd \u05d9\u05d4\u05d5\u05d4) or I will depend on myself.\u00a0 I don\u2019t see any other options.\u00a0 So I decided to look deeply into p\u00e2n\u0131\u0302ym<\/em> (\u05e4\u05e0\u05d9).\u00a0 I made it through Genesis<\/a> thus far and some preliminary observations follow.<\/p>\n

In the beginning the face<\/em> or presence<\/em> of the Lord had a location in space and time.\u00a0 There were times when his face<\/em> or presence<\/em> was present in a location and times and locations when and where his face<\/em> or presence<\/em> was not.\u00a0 Adam and Eve hid themselves from the presence<\/em> (p\u00e2n\u0131\u0302ym<\/em>, \u05de\u05e4\u05e0\u05d9; Septuagint<\/a>: \u03c0\u03c1\u03bf\u03c3\u1f7d\u03c0\u03bf\u03c5) of the\u00a0Lord <\/em>(ye<\/sup>h\u00f4v\u00e2h<\/em>, \u05d9\u05d4\u05d5\u05d4) God <\/em>(\u02bc\u0115l\u00f4h\u0131\u0302ym<\/em>, \u05d0\u05dc\u05d4\u05d9\u05dd) among the trees of the garden<\/em>. [18]<\/sup><\/a>\u00a0 And I assume that Adam and Eve did not eat the forbidden fruit nor did Cain murder Abel in the presence<\/em> of ye<\/sup>h\u00f4v\u00e2h \u02bc\u0115l\u00f4h\u0131\u0302ym<\/em>.\u00a0 Of course, I had to quote from the NKJV here because the NET blurred any potential distinction between the presence of the Lord God<\/em> and the Lord God<\/em>: and they hid from the Lord God among the trees of the orchard<\/em>.[19]<\/sup><\/a><\/p>\n

These spatial\/temporal limitations were so much a part of the word p\u00e2n\u0131\u0302ym<\/em> that it could mean prior to<\/em> something occurring in time: Lot looked up and saw<\/em> that the Jordan River valley was well-watered<\/em> (before<\/em> [p\u00e2n\u0131\u0302ym<\/em>, \u05dc\u05e4\u05e0\u05d9; Septuagint<\/a>: \u03c0\u03c1\u1f78<\/a>] the Lord<\/em> [ye<\/sup>h\u00f4v\u00e2h<\/em>, \u05d9\u05d4\u05d5\u05d4] obliterated Sodom and Gomorrah) like the garden of the Lord<\/em> (ye<\/sup>h\u00f4v\u00e2h<\/em>, \u05d9\u05d4\u05d5\u05d4), like the land of Egypt, all the way to Zoar<\/em>.[20]<\/sup><\/a>\u00a0 Bring me some wild game and prepare for me some tasty food<\/em>, Rebekah overheard Isaac say to Esau; Then I will eat it and bless you in the presence<\/em> (p\u00e2n\u0131\u0302ym<\/em>, \u05dc\u05e4\u05e0\u05d9; Septuagint<\/a>: \u1f10\u03bd\u03b1\u03bd\u03c4\u1f77\u03bf\u03bd<\/a>) of the Lord<\/em> (ye<\/sup>h\u00f4v\u00e2h<\/em>, \u05d9\u05d4\u05d5\u05d4) before <\/em>(p\u00e2n\u0131\u0302ym<\/em>, \u05dc\u05e4\u05e0\u05d9; Septuagint<\/a>: \u03c0\u03c1\u1f78) I die<\/em>.[21]<\/sup><\/a><\/p>\n

(It may be worth noting that Isaac didn\u2019t mention the presence<\/em> of the Lord<\/em> to Esau.\u00a0 Rebekah said it to Jacob.\u00a0 Rebekah was the sister of Laban<\/a>.\u00a0 A generation later, Jacob\u2019s wife Rachel thought it expedient to steal Laban\u2019s household idols<\/a><\/em>.\u00a0 In a guilt by association sort of way it may be necessary to consider that all Rebekah meant by the presence<\/em> of the Lord<\/em> was in proximity to a household idol designated ye<\/sup>h\u00f4v\u00e2h<\/em>.)<\/p>\n

It is not our custom here<\/em>, Laban explained after he put Leah<\/a> into Jacob\u2019s wedding bed rather than Rachel, to give the younger daughter in marriage before<\/em> (p\u00e2n\u0131\u0302ym<\/em>, \u05dc\u05e4\u05e0\u05d9; Septuagint<\/a>: \u03c0\u03c1\u1f76\u03bd<\/a>) the firstborn<\/em>.[22]<\/sup><\/a>\u00a0 These were the kings<\/em>, Moses began a king list, who reigned in the land of Edom before<\/em> (p\u00e2n\u0131\u0302ym<\/em>, \u05dc\u05e4\u05e0\u05d9; Septuagint<\/a>: \u03c0\u03c1\u1f78) any king ruled over the Israelites<\/em>.[23]<\/sup><\/a>\u00a0 And finally, Your father gave these instructions before <\/em>(p\u00e2n\u0131\u0302ym<\/em>, \u05dc\u05e4\u05e0\u05d9; Septuagint<\/a>: \u03c0\u03c1\u1f78) he died<\/em>,[24]<\/sup><\/a> Joseph\u2019s brothers lied by a messenger they sent to Joseph.<\/p>\n

The Lord<\/em> (ye<\/sup>h\u00f4v\u00e2h<\/em>, \u05d9\u05d4\u05d5\u05d4) appeared<\/em>\u2026by the oaks of Mamre<\/em>.[25]<\/sup><\/a>\u00a0 Abraham looked up and saw three men<\/em> (\u02bc\u0131\u0302ysh<\/a><\/em>, \u05d0\u05e0\u05e9\u05d9\u05dd; Septuagint<\/a>: \u1f04\u03bd\u03b4\u03c1\u03b5\u03c2<\/a>) standing across from him<\/em>.[26]<\/sup><\/a>\u00a0 The word \u02bc\u0131\u0302ysh<\/em> occurred first from the mouth of Adam: this one will be called \u2018woman<\/em>,\u2019 (\u02bcishsh\u00e2h<\/a><\/em>,\u00a0 \u05d0\u05e9\u05d4) for she was taken out of man<\/em> (\u02bc\u0131\u0302ysh<\/em>, \u05de\u05d0\u05d9\u05e9; Septuagint<\/a>: \u1f00\u03bd\u03b4\u03c1\u1f78\u03c2<\/a>).[27]<\/sup><\/a>\u00a0 Abraham took some curds and milk, along with the calf that had been prepared, and placed the food before <\/em>(p\u00e2n\u0131\u0302ym<\/em>, \u05dc\u05e4\u05e0\u05d9\u05d4\u05dd; Septuagint<\/a>: \u03c0\u03b1\u03c1\u1f73\u03b8\u03b7\u03ba\u03b5\u03bd<\/a>) them<\/em>.[28]<\/sup><\/a>\u00a0 Another Hebrew word was also used for the three men Abraham saw when ye<\/sup>h\u00f4v\u00e2h<\/em> appeared, according to the NET website:\u00a0 When the men<\/em> (\u02bc\u0115n\u00f4sh<\/a><\/em>, \u05d4\u05d0\u05e0\u05e9\u05d9\u05dd; Septuagint<\/a>: \u1f04\u03bd\u03b4\u03c1\u03b5\u03c2) got up to leave, they looked out over Sodom<\/em>.[29]<\/sup><\/a>\u00a0 (A note in the NET acknowledged that the Hebrew was actually \u201ctoward the face [p\u00e2n\u0131\u0302ym<\/em>, \u05e4\u05e0\u05d9; Septuagint<\/a>: \u03c0\u03c1\u1f79\u03c3\u03c9\u03c0\u03bf\u03bd<\/a>] of\u201d Sodom.) \u00a0One of the three men was ye<\/sup>h\u00f4v\u00e2h<\/em>:\u00a0 The<\/em>\u2026men<\/em> (\u02bc\u0131\u0302ysh<\/em>,[30]<\/sup><\/a> \u05d4\u05d0\u05e0\u05e9\u05d9\u05dd; Septuagint: \u1f04\u03bd\u03b4\u03c1\u03b5\u03c2) turned and headed toward Sodom, but Abraham was still standing before<\/em> (p\u00e2n\u0131\u0302ym<\/em>, \u05dc\u05e4\u05e0\u05d9; Septuagint<\/a>: \u1f10\u03bd\u03b1\u03bd\u03c4\u1f77\u03bf\u03bd) the Lord<\/em>[31]<\/sup><\/a> (ye<\/sup>h\u00f4v\u00e2h<\/em>, \u05d9\u05d4\u05d5\u05d4).<\/p>\n

In the next chapter the two men who left for Sodom were called angels<\/em>, essentially a transliteration of the Greek or Latin words<\/a> for messenger<\/em> or envoy<\/em>: The two angels<\/em> (mal\u02bc\u00e2k<\/em>, \u00a0\u05d4\u05de\u05dc\u05d0\u05db\u05d9\u05dd; Septuagint<\/a>: \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03b9<\/a>) came to Sodom in the evening<\/em>.[32]<\/sup><\/a>\u00a0 Later they were called men<\/em> again: Only don\u2019t do anything to these men<\/em> (\u02bc\u0131\u0302ysh<\/em>, \u05dc\u05d0\u05e0\u05e9\u05d9\u05dd; Septuagint<\/a>: \u1f04\u03bd\u03b4\u03c1\u03b1\u03c2<\/a>), for they have come under the protection of my roof<\/em>,[33]<\/sup><\/a> Lot said.\u00a0 So the men<\/em> (\u02bc\u0131\u0302ysh<\/em>, \u05d4\u05d0\u05e0\u05e9\u05d9\u05dd; Septuagint<\/a>: \u1f04\u03bd\u03b4\u03c1\u03b5\u03c2) inside reached out and pulled Lot back into the house as they shut the door<\/em>,[34]<\/sup><\/a> Moses wrote.\u00a0 Then the two men inside struck the men<\/em> (\u02bc\u0131\u0302ysh<\/em>, \u05d4\u05d0\u05e0\u05e9\u05d9\u05dd; Septuagint<\/a>: \u1f04\u03bd\u03b4\u03c1\u03b1\u03c2) who were at the door of the house, from the youngest to the oldest, with blindness<\/em>.[35]<\/sup><\/a>\u00a0 After that demonstration the men inside the house were called visitors<\/em> (\u02bc\u0131\u0302ysh<\/em>, \u05d4\u05d0\u05e0\u05e9\u05d9\u05dd; Septuagint<\/a>: \u1f04\u03bd\u03b4\u03c1\u03b5\u03c2) in the NET.[36]<\/sup><\/a>\u00a0 But later, even the NET called them men<\/em> again: When Lot hesitated, the men<\/em> (\u02bc\u0131\u0302ysh<\/em>, \u05d4\u05d0\u05e0\u05e9\u05d9\u05dd; Septuagint<\/a>: \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03b9[37]<\/sup><\/a>) grabbed his hand and the hands of his wife and two daughters because the Lord<\/em> (ye<\/sup>h\u00f4v\u00e2h<\/em>, \u05d9\u05d4\u05d5\u05d4) had compassion on them<\/em>.[38]<\/sup><\/a><\/p>\n

I have belabored this point because, though the ancient word may not be species specific[39]<\/sup><\/a> in a scientific sense, there is enough here, that if one believed Moses<\/em>[40]<\/sup><\/a> about ye<\/sup>h\u00f4v\u00e2h<\/em> as a man<\/em> visiting Abraham, he would not dismiss Jesus so easily as a blasphemer: The Jewish leaders replied, \u201cWe are not going to stone you for a good deed but for blasphemy, because you, a man<\/em> (\u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2<\/a>), are claiming to be God.\u201d<\/em>[41]<\/sup><\/a><\/p>\n

I\u2019ll pick this up again in the next essay.<\/p>\n

Back to Fear – Deuteronomy, Part 4<\/em><\/a><\/p>\n

<\/a>[1]<\/sup> Deuteronomy 1:1a (NET)<\/p>\n

<\/a>[2]<\/sup> Numbers 33:51a (NET)<\/p>\n

<\/a>[3]<\/sup> Deuteronomy 1:3b (NET)<\/p>\n

<\/a>[4]<\/sup> Exodus 33:4a (NET)<\/p>\n

<\/a>[5]<\/sup> 2 Corinthians 3:7-10 (NET)<\/a><\/p>\n

<\/a>[6]<\/sup> Genesis 4:8-16 (NET)<\/a><\/p>\n

<\/a>[7]<\/sup> Genesis 4:14a (NKJV)<\/p>\n

<\/a>[8]<\/sup> Genesis 4:16 (NET)<\/p>\n

<\/a>[9]<\/sup> Exodus 2:22 (NET)<\/p>\n

<\/a>[10]<\/sup> Exodus 4:24-26 (NET)<\/p>\n

<\/a>[11]<\/sup> Exodus 20:7 (NET) Table<\/a><\/p>\n

<\/a>[12]<\/sup> Moses spoke to ye<\/sup>h\u00f4v\u00e2h<\/em> (\u05d9\u05d4\u05d5\u05d4) in Exodus 33:12, 13 (NET)<\/a><\/p>\n

<\/a>[13]<\/sup> Exodus 33:14 (NET)<\/p>\n

<\/a>[14]<\/sup> Face<\/em> wasn\u2019t exactly translated in the Septuagint<\/a>: \u1f45\u03c3\u03b1 \u1f10\u03c0\u1f76 \u03c4\u1fc6\u03c2 \u03b3\u1fc6\u03c2 \u1f10\u03c3\u03c4\u03b9\u03bd (\u201cas great as upon the earth is\u201d) much as face of the ground<\/em> wasn\u2019t exactly translated in Genesis 4:14 (NET).<\/p>\n

<\/a>[15]<\/sup> Exodus 33:15, 16 (NET)<\/p>\n

<\/a>[16]<\/sup> http:\/\/www.blueletterbible.org\/Bible.cfm?b=Exo&c=33&t=LXX#s=t_bibles_83003<\/a><\/p>\n

<\/a>[17]<\/sup> http:\/\/www.blueletterbible.org\/Bible.cfm?b=Exo&c=33&t=LXX#s=83014<\/a><\/p>\n

<\/a>[18]<\/sup> Genesis 3:8b (NKJV)<\/p>\n

<\/a>[19]<\/sup> Genesis 3:8b (NET)<\/p>\n

<\/a>[20]<\/sup> Genesis 13:10 (NET)<\/p>\n

<\/a>[21]<\/sup> Genesis 27:7 (NET)<\/p>\n

<\/a>[22]<\/sup> Genesis 29:26 (NET)<\/p>\n

<\/a>[23]<\/sup> Genesis 36:31 (NET)<\/p>\n

<\/a>[24]<\/sup> Genesis 50:16b (NET)<\/p>\n

<\/a>[25]<\/sup> Genesis 18:1 (NET)<\/p>\n

<\/a>[26]<\/sup> Genesis 18:2a (NET)<\/p>\n

<\/a>[27]<\/sup> Genesis 2:23b (NET)<\/p>\n

<\/a>[28]<\/sup> Genesis 18:8 (NET)<\/p>\n

<\/a>[29]<\/sup> Genesis 18:16a (NET)<\/p>\n

<\/a>[30]<\/sup> I\u2019m not sure why \u05d4\u05d0\u05e0\u05e9\u05d9\u05dd highlights as \u02bc\u0115n\u00f4sh<\/em> in Genesis 18:16 (NET)<\/a> and \u02bc\u0131\u0302ysh<\/em> in Genesis 18:22 (NET)<\/a>, whether it is a subtlety of the Hebrew language or a mistake on the NET website (though Strong\u2019s Concordance concurs).\u00a0 See also: Genesis 19:10<\/a>, 11<\/a>, 12<\/a>, 16 (NET)<\/a><\/p>\n

<\/a>[31]<\/sup> Genesis 18:22 (NET)<\/p>\n

<\/a>[32]<\/sup> Genesis 19:1 (NET)<\/p>\n

<\/a>[33]<\/sup> Genesis 19:8 (NET)<\/p>\n

<\/a>[34]<\/sup> Genesis 19:10 (NET)<\/p>\n

<\/a>[35]<\/sup> Genesis 19:11a (NET)<\/p>\n

<\/a>[36]<\/sup> Genesis 19:12 (NET)<\/a><\/p>\n

<\/a>[37]<\/sup> The rabbis who translated the Septuagint switched back to \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03b9 as the men functioned as envoys of the compassion of ye<\/sup>h\u00f4v\u00e2h<\/em>)<\/p>\n

<\/a>[38]<\/sup> Genesis 19:16 (NET)<\/p>\n

<\/a>[39]<\/sup> You must take with you seven of every kind of clean animal, the male<\/em> (\u02bc\u0131\u0302ysh<\/em>, \u05d0\u05d9\u05e9; Septuagint: \u1f04\u03c1\u03c3\u03b5\u03bd<\/a>) and its mate, two of every kind of unclean animal, the male<\/em> (\u02bc\u0131\u0302ysh<\/em>, \u05d0\u05d9\u05e9; Septuagint: \u1f04\u03c1\u03c3\u03b5\u03bd) and its mate<\/em>\u2026 (Genesis 7:2 NET)<\/p>\n

<\/a>[40]<\/sup> John 5:46 (NET)<\/a><\/p>\n

<\/a>[41]<\/sup> John 10:33 (NET)<\/p>\n","protected":false},"excerpt":{"rendered":"

I intend to do a detailed study of Deuteronomy.\u00a0 It coincided with my reading of an article in Newsweek, but I don\u2019t know yet if that is anything more than a coincidence.\u00a0 This is what Moses said to the assembly … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2774,2719],"tags":[2743,2745,2746,2747,2748,2093,2749,2757,2758,2750,2752,2756,2760,2755,2764,2767,2765,2768,2766,2769,2771,2772,2773,2770,596,2761,2762,2759,2753,2754,2763,1680,2744,2751],"class_list":["post-4899","post","type-post","status-publish","format-standard","hentry","category-deuteronomy","category-section-three","tag-deuteronomy-11","tag-deuteronomy-13","tag-deuteronomy-16-7","tag-deuteronomy-17","tag-deuteronomy-18","tag-exodus-207","tag-exodus-331","tag-exodus-3314","tag-exodus-3315-16","tag-exodus-332-3","tag-exodus-334","tag-exodus-424-26","tag-genesis-1310","tag-genesis-179-13","tag-genesis-181","tag-genesis-1816","tag-genesis-182","tag-genesis-1822","tag-genesis-188","tag-genesis-191","tag-genesis-1910","tag-genesis-1911","tag-genesis-1916","tag-genesis-198","tag-genesis-223","tag-genesis-277","tag-genesis-2926","tag-genesis-38","tag-genesis-414","tag-genesis-416","tag-genesis-5016","tag-john-1033","tag-numbers-3351","tag-numbers-342-12"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/4899","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=4899"}],"version-history":[{"count":5,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/4899\/revisions"}],"predecessor-version":[{"id":17975,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/4899\/revisions\/17975"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4899"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=4899"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=4899"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}