A Monotonous Cycle Revisited, Part 6

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I intend to consider another description of cities of refuge to fortify the conviction that Genesis 9:5, 6 was God’s description of his own attitude and behavior toward murderers post-flood.  He knew his own heart, his own judgments.  There was no need for the detail and specificity found later in the law when that duty and authority was actually delegated to human beings.  But first I want to consider something gleaned from the previous essay.

If I killed someone unintentionally in ancient Israel, fled to a city of refuge, was found not guilty of murder by the community and lived in the city of refuge until the death of the high priest, I would have kept the law.  Likewise, if I murdered someone intentionally in ancient Israel, fled to a city of refuge, was found guilty of murder by the community, was handed over to the avenger of blood and executed, I would have kept the law.  But would anyone declare me righteous before God?  Or have I simply been brought to the knowledge of sin through the law?

Paul wrote (Romans 3:19, 20 NET):

Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world may be held accountable to God.  For no one is declared righteous (δικαιωθήσεται, a form of δικαιόω) before him by the works of the law, for through the law comes the knowledge of sin.

A note (22) in the NET claimed that no one is declared righteous before him was an allusion to Psalm 143:2.

Masoretic Text

 Septuagint
Psalm 143:2 (Tanakh) Psalm 143:2 (NET) Psalm 142:2 (NETS)

Psalm 142:2 (English Elpenor)
And enter not into judgment with thy servant: for in thy sight shall no man living be justified (יִצְדַּ֖ק). Do not sit in judgment on your servant, for no one alive is innocent (ṣāḏaq, יצדק) before you. And do not enter into judgment with your slave, because no one living will be counted righteous (δικαιωθήσεται) before you. And enter not into judgment with thy servant, for in thy sight shall no [man] living be justified (δικαιωθήσεται).

My purpose in this thread is to understand the Old Testament as Jesus understood it: Do not be amazed that I said to you, ‘You must all be born from above.’[1]  He seemed legitimately surprised by Nicodemus’ ignorance: Are you the teacher of Israel and yet you don’t understand these things?[2]  John described what it meant to be born from above (John 1:11-13):

[Jesus] came to what was his own, but his own people did not receive him.  But to all who have received him—those who believe in his name—he has given the right to become God’s children—children not born by human parents or by human desire or a husband’s decision, but by God.

Paul described some of the results of being born from above (Romans 8:5-14 NET):

God achieved what the law could not do because it was weakened through the flesh.  By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled (πληρωθῇ, a form of πληρόω) in us, who do not walk according to the flesh but according to the Spirit.

For those who live according to the flesh have their outlook shaped by the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.  For the outlook of the flesh is death, but the outlook of the Spirit is life and peace, because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.  Those who are in the flesh cannot please God.  You, however, are not in the flesh but[3] in the Spirit, if indeed the Spirit of God lives in you.  Now if anyone does not have the Spirit of Christ, this person does not belong to him [Table].  But if Christ is in you, your body is dead because of sin, but the Spirit is your life because of righteousness.  Moreover if the Spirit of the one who raised Jesus from the dead lives in you, the one who raised Christ from the dead will also make your mortal bodies alive through his Spirit who lives in you [Table].

So then, brothers and sisters, we are under obligation, not to the flesh, to live according to the flesh (for if you live according to the flesh, you will die), but if by the Spirit you put to death the deeds of the body, you will live.  For all who are led by the Spirit of God are the sons of God.

And Paul continued (Galatians 5:14-24 NET):

For the whole law can be summed up in a single commandment, namely, “You must love your neighbor as yourself.”  However, if you continually bite and devour one another, beware that you are not consumed by one another [Table].  But I say, live by the Spirit and you will not carry out the desires of the flesh.  For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want [Table].  But if you are led by the Spirit, you are not under the law.  Now the works of the flesh are obvious: sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things.  I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God [Table]!

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness,[4] and self-control.  Against such things there is no law.  Now those who belong to Christ have crucified the flesh with its passions and desires.

Love does no wrong to a neighbor.  Therefore love is the fulfillment of the law:[5] You shall not murder.[6]  It was easy to see how God’s own love springing up to eternal life from his Holy Spirit residing in me could keep me from intentional killing.  How the fruit of his Spirit restrained unintentional killing took a bit longer to comprehend.  God’s love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control springing up to eternal life also impacts how I work. When I am led by the Holy Spirit I am much less likely to shove someone impatiently or toss something without looking to see where it might land.

I began then to think of OSHA regulations as an attempt to legislate the fruit of the Holy Spirit.  My religious mind did the same thing when I turned Paul’s definition of love (ἀγάπη) into rules I tried to obey in my own strength, before I believed that the fruit of the Spirit is the righteousness given by God (Romans 3:21-24 NET).

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

Do not think that I have come to abolish the law or the prophets, Jesus said.  I have not come to abolish these things but to fulfill (πληρῶσαι, another form of πληρόω) them.[7]

The next description of cities of refuge is found in Deuteronomy.

Masoretic Text

 Septuagint
Deuteronomy 19:1-3 (Tanakh) Deuteronomy 19:1-3 (NET) Deuteronomy 19:1-3 (NETS)

Deuteronomy 19:1-3 (English Elpenor)
When HaShem thy G-d shall cut off the nations, whose land HaShem thy G-d giveth thee, and thou dost succeed them, and dwell in their cities, and in their houses; When the Lord your God destroys the nations whose land he is about to give you and you dispossess them and settle in their cities and houses, Now if the Lord your God annihilates the nations whose land your God is giving you and you dispossess them and live in their cities and in their houses, And when the Lord thy God shall have destroyed the nations, which God gives thee, [even] the land, and ye shall inherit them, and dwell in their cities, and in their houses,
thou shalt separate three cities for thee in the midst of thy land, which HaShem thy GOD giveth thee to possess it. you must set apart for yourselves three cities in the middle of your land that the Lord your God is giving you as a possession. you shall set apart three cities for yourself in the  midst of your land that the Lord your God is giving you. thou shalt separate for thyself three cities in the midst of thy land, which the Lord thy God gives thee.
Thou shalt prepare (תָּכִ֣ין) thee the way, and divide the borders of thy land, which HaShem thy G-d causeth thee to inherit, into three parts, that every manslayer may flee thither. You shall build (kûn, תכין) a roadway and divide into thirds the whole extent of your land that the Lord your God is providing as your inheritance; anyone who kills another person should flee to the closest of these cities. Calculate (στόχασαί) for yourself the distance, and you shall divide into three regions your land that the Lord your God apportions you, and there shall be a refuge there for every murderer. Take a survey (στόχασαί) of thy way, and thou shalt divide the coasts of thy land, which the Lord thy God apportions to thee, into three parts, and there shall be there a refuge for every manslayer.

It is interesting to note that though the NET translators understood תָּכִ֣ין (kûn) as a road building project, the rabbis who translated the Septuagint understood it as στόχασαί (a form of στοχάζω), a calculation of distance or a survey.  Six cities of refuge were still the plan but were predicated on Israel’s faith and obedience.

Masoretic Text

 Septuagint
Deuteronomy 19:8, 9 (Tanakh) Deuteronomy 19:8, 9 (NET) Deuteronomy 19:8, 9 (NETS)

Deuteronomy 19:8, 9 (English Elpenor)
And if HaShem thy G-d enlarge thy border, as He hath sworn unto thy fathers, and give thee all the land which He promised to give unto thy fathers– If the Lord your God enlarges your borders as he promised your ancestors and gives you all the land he pledged to them, But if the Lord your God enlarges your borders, as he swore to your fathers, and he gives you all the land that he said he would give your fathers, And if the Lord shall enlarge thy borders, as he sware to thy fathers, and the Lord shall give to thee all the land which he said he would give to thy fathers;
if thou shalt keep all this commandment to do it, which I command thee this day, to love HaShem thy G-d, and to walk ever in His ways—then shalt thou add three cities more for thee, beside these three; and then you are careful to observe all these commandments I am giving you today (namely, to love the Lord your God and to always walk in his ways), then you must add three more cities to these three. —if you give heed to do all these commandments that I command you today, to love the Lord your God and to walk in all his ways all the days—then you shall add for yourself three more cities to these three, if thou shalt hearken to do all these commands, which I charge thee this day, to love the Lord thy God, to walk in all his ways continually; thou shalt add for thyself yet three cities to these three.

The law specified again who the cities of refuge were for:

Masoretic Text

 Septuagint
Deuteronomy 19:4-7 (Tanakh) Deuteronomy 19:4-7 (NET) Deuteronomy 19:4-7 (NETS)

Deuteronomy 19:4-7 (English Elpenor)
And this is the case of the manslayer, that shall flee thither and live: whoso killeth his neighbour unawares, and hated him not in time past; Now this is the law pertaining to one who flees there in order to live, if he has accidentally killed another without hating him at the time of the accident. Now this is the ordinance for a murderer who flees there and shall live: He who strikes his neighbor unintentionally and did not hate him before yesterday or before the third day, And this shall be the ordinance of the manslayer, who shall flee thither, and shall live, whosoever shall have smitten his neighbour ignorantly, whereas he hated him not in times past.
as when a man goeth into the forest with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour, that he die; he shall flee unto one of these cities and live; Suppose he goes with someone else to the forest to cut wood and when he raises the ax to cut the tree, the ax head flies loose from the handle and strikes his fellow worker so hard that he dies.  The person responsible may then flee to one of these cities to save himself. and he who goes into the forest with his neighbor to gather wood and his hand is knocked aside when he cuts the wood with the ax, and the iron slips from the wood and happens to strike his neighbor, and he dies, this one shall flee to one of these cities and live, And whosoever shall enter with his neighbour into the thicket, to gather wood, if the hand of him that cuts wood with the axe should be violently shaken, and the axe head falling off from the handle should light on his neighbour, and he should die, he shall flee to one of these cities, and live.
lest the avenger of blood pursue the manslayer, while his heart is hot, and overtake him, because the way is long, and smite him mortally; whereas he was not deserving of death, inasmuch as he hated him not in time past. Otherwise the blood avenger will chase after the killer in the heat of his anger, eventually overtake him, [NET note 14: “and overtake him, for the road is long”] and kill him, though this is not a capital case since he did not hate him at the time of the accident. lest the avenger of blood pursue after the murderer, because his heart is hot, and overtake him—if the road was rather long—and he strike his soul, and he dies, and to this one there is not a death sentence, since he did not hate him before yesterday and before the third day. Lest the avenger of blood pursue after the slayer, because his heart is hot, and overtake him, if the way be too long, and slay him, though there is to this man no sentence of death, because he hated him not in time past.
Wherefore I command thee, saying: ‘Thou shalt separate three cities for thee.’ Therefore, I am commanding you to set apart for yourselves three cities. Therefore I command you this thing, saying: You shall set apart three cities for yourself. Therefore I charge thee, saying, Thou shalt separate for thyself three cities.

Likewise, the law specified who should not be allowed to remain in a city of refuge:

Masoretic Text

 Septuagint
Deuteronomy 19:11-13 (Tanakh) Deuteronomy 19:11-13 (NET) Deuteronomy 19:11-13 (NETS)

Deuteronomy 19:11-13 (English Elpenor)
But if any man hate his neighbour, and lie in wait for him, and rise up against him, and smite him mortally that he die; and he flee into one of these cities; However, suppose a person hates someone else and stalks him, attacks him, kills him, and then flees to one of these cities. But if there be a person hating his neighbor and he lies in wait for him and attacks him and strikes his life and he dies and flees into one of these cities, But if there should be in thee a man hating his neighbour, and he should lay wait for him, and rise up against him, and smite him, that he die, and he should flee to one of these cities,
then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die. The elders of his own city must send for him and remove him from there to deliver him over to the blood avenger to die. then the council of elders of his city shall send and take him from there and deliver him into the hand of the avenger of blood, and he shall die. then shall the elders of his city send, and take him thence, and they shall deliver him into the hands of the avengers of blood, and he shall die.
Thine eye shall not pity him, but thou shalt put away the blood of the innocent from Israel, that it may go well with thee. You must not pity him, but purge from Israel the guilt of shedding innocent blood, so that it may go well with you. Your eye shall not be sparing toward him, and you shall cleanse the innocent blood from Israel, and it shall be well with you. Thine eye shall not spare him; so shalt thou purge innocent blood from Israel, and it shall be well with thee.

I’ll finish this example and consider one more example in another essay.

A comparison/contrast of the Greek of Romans 3:20a and Psalm 143:2b (142:2b) in the Septuagint follows:

Romans 3:20a (NET Parallel Greek) Psalm 143:2b (Septuagint BLB)

Psalm 142:2b (Septuagint Elpenor)
οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ οὐ δικαιωθήσεται ἐνώπιόν σου πᾶς ζῶν οὐ δικαιωθήσεται ἐνώπιόν σου πᾶς ζῶν

Romans 3:20a (NET)

 Psalm 142:2b (NETS)

Psalm 142:2b (English Elpenor)
no one is declared righteous before him no one living will be counted righteous before you. in thy sight shall no [man] living be justified.

Tables comparing Psalm 143:2; Exodus 20:13; Deuteronomy 19:1; 19:2; 19:3; 19:8; 19:9; 19:4; 19:5; 19:6; 19:7; 19:11; 19:12 and 19:13 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 143:2 (142:2); Exodus 20:13 (20:15); Deuteronomy 19:1; 19:2; 19:3; 19:8; 19:19; 19:4; 19:5; 19:6; 19:7; 19:11; 19:12 and 19:13 in the Septuagint (BLB and Elpenor), and a table comparing Galatians 5:23 in the NET and KJV follow.

Psalm 143:2 (Tanakh)

 Psalm 143:2 (KJV)

Psalm 143:2 (NET)
And enter not into judgment with thy servant: for in thy sight shall no man living be justified. And enter not into judgment with thy servant: for in thy sight shall no man living be justified. Do not sit in judgment on your servant, for no one alive is innocent before you.

Psalm 143:2 (Septuagint BLB)

Psalm 142:2 (Septuagint Elpenor)
καὶ μὴ εἰσέλθῃς εἰς κρίσιν μετὰ τοῦ δούλου σου ὅτι οὐ δικαιωθήσεται ἐνώπιόν σου πᾶς ζῶν καὶ μὴ εἰσέλθῃς εἰς κρίσιν μετὰ τοῦ δούλου σου, ὅτι οὐ δικαιωθήσεται ἐνώπιόν σου πᾶς ζῶν

Psalm 142:2 (NETS)

Psalm 142:2 (English Elpenor)
And do not enter into judgment with your slave, because no one living will be counted righteous before you. And enter not into judgment with thy servant, for in thy sight shall no [man] living be justified.

Exodus 20:13 (Tanakh)

 Exodus 20:13 (KJV)

Exodus 20:13 (NET)
Thou shalt not murder; Thou shalt not commit adultery; Thou shalt not steal; Thou shalt not bear false witness against thy neighbour. Thou shalt not kill. “You shall not murder.

Exodus 20:13 (Septuagint BLB)

Exodus 20:15 (Septuagint Elpenor)
οὐ φονεύσεις οὐ φονεύσεις

Exodus 20:15 (NETS)

Exodus 20:15 (English Elpenor)
You shall not murder. Thou shalt not kill.

Deuteronomy 19:1 (Tanakh)

 Deuteronomy 19:1 (KJV)

Deuteronomy 19:1 (NET)
When HaShem thy G-d shall cut off the nations, whose land HaShem thy G-d giveth thee, and thou dost succeed them, and dwell in their cities, and in their houses; When the LORD thy God hath cut off the nations, whose land the LORD thy God giveth thee, and thou succeedest them, and dwellest in their cities, and in their houses; When the Lord your God destroys the nations whose land he is about to give you and you dispossess them and settle in their cities and houses,

Deuteronomy 19:1 (Septuagint BLB)

Deuteronomy 19:1 (Septuagint Elpenor)
ἐὰν δὲ ἀφανίσῃ κύριος ὁ θεός σου τὰ ἔθνη ἃ ὁ θεός σου δίδωσίν σοι τὴν γῆν αὐτῶν καὶ κατακληρονομήσητε αὐτοὺς καὶ κατοικήσητε ἐν ταῗς πόλεσιν αὐτῶν καὶ ἐν τοῗς οἴκοις αὐτῶν ΕΑΝ δὲ ἀφανίσῃ Κύριος ὁ Θεός σου τὰ ἔθνη, ἃ ὁ Θεὸς δίδωσί σοι τὴν γῆν αὐτῶν, καὶ κατακληρονομήσητε αὐτοὺς καὶ κατοικήσετε ἐν ταῖς πόλεσιν αὐτῶν καὶ ἐν τοῖς οἴκοις αὐτῶν

Deuteronomy 19:1 (NETS)

Deuteronomy 19:1 (English Elpenor)
Now if the Lord your God annihilates the nations whose land your God is giving you and you dispossess them and live in their cities and in their houses, And when the Lord thy God shall have destroyed the nations, which God gives thee, [even] the land, and ye shall inherit them, and dwell in their cities, and in their houses,

Deuteronomy 19:2 (Tanakh)

 Deuteronomy 19:2 (KJV)

Deuteronomy 19:2 (NET)
thou shalt separate three cities for thee in the midst of thy land, which HaShem thy GOD giveth thee to possess it. Thou shalt separate three cities for thee in the midst of thy land, which the LORD thy God giveth thee to possess it. you must set apart for yourselves three cities in the middle of your land that the Lord your God is giving you as a possession.

Deuteronomy 19:2 (Septuagint BLB)

Deuteronomy 19:2 (Septuagint Elpenor)
τρεῗς πόλεις διαστελεῗς σεαυτῷ ἐν μέσῳ τῆς γῆς σου ἧς κύριος ὁ θεός σου δίδωσίν σοι τρεῖς πόλεις διαστελεῖς σεαυτῷ ἐν μέσῳ τῆς γῆς σου, ἧς Κύριος ὁ Θεός σου δίδωσί σοι

Deuteronomy 19:2 (NETS)

Deuteronomy 19:2 (English Elpenor)
you shall set apart three cities for yourself in the  midst of your land that the Lord your God is giving you. thou shalt separate for thyself three cities in the midst of thy land, which the Lord thy God gives thee.

Deuteronomy 19:3 (Tanakh)

 Deuteronomy 19:3 (KJV)

Deuteronomy 19:3 (NET)
Thou shalt prepare thee the way, and divide the borders of thy land, which HaShem thy G-d causeth thee to inherit, into three parts, that every manslayer may flee thither. Thou shalt prepare thee a way, and divide the coasts of thy land, which the LORD thy God giveth thee to inherit, into three parts, that every slayer may flee thither. You shall build a roadway and divide into thirds the whole extent of your land that the Lord your God is providing as your inheritance; anyone who kills another person should flee to the closest of these cities.

Deuteronomy 19:3 (Septuagint BLB)

Deuteronomy 19:3 (Septuagint Elpenor)
στόχασαί σοι τὴν ὁδὸν καὶ τριμεριεῗς τὰ ὅρια τῆς γῆς σου ἣν καταμερίζει σοι κύριος ὁ θεός σου καὶ ἔσται καταφυγὴ ἐκεῗ παντὶ φονευτῇ στόχασαί σοι τὴν ὁδὸν καὶ τριμεριεῖς τὰ ὅρια τῆς γῆς σου, ἣν καταμερίζει σοι Κύριος ὁ Θεός σου, καὶ ἔσται ἐκεῖ καταφυγὴ παντὶ φονευτῇ

Deuteronomy 19:3 (NETS)

Deuteronomy 19:3 (English Elpenor)
Calculate for yourself the distance, and you shall divide into three regions your land that the Lord your God apportions you, and there shall be a refuge there for every murderer. Take a survey of thy way, and thou shalt divide the coasts of thy land, which the Lord thy God apportions to thee, into three parts, and there shall be there a refuge for every manslayer.

Deuteronomy 19:8 (Tanakh)

 Deuteronomy 19:8 (KJV)

Deuteronomy 19:8 (NET)
And if HaShem thy G-d enlarge thy border, as He hath sworn unto thy fathers, and give thee all the land which He promised to give unto thy fathers– And if Jehovah thy God enlarge thy border, as he hath sworn unto thy fathers, and give thee all the land which he promised to give unto thy fathers; If the Lord your God enlarges your borders as he promised your ancestors and gives you all the land he pledged to them,

Deuteronomy 19:8 (Septuagint BLB)

Deuteronomy 19:8 (Septuagint Elpenor)
ἐὰν δὲ ἐμπλατύνῃ κύριος ὁ θεός σου τὰ ὅριά σου ὃν τρόπον ὤμοσεν τοῗς πατράσιν σου καὶ δῷ σοι κύριος πᾶσαν τὴν γῆν ἣν εἶπεν δοῦναι τοῗς πατράσιν σου ἐὰν δὲ ἐμπλατύνῃ Κύριος ὁ Θεός σου τὰ ὅριά σου, ὃν τρόπον ὤμοσε τοῖς πατράσι σου, καὶ δῷ σοι Κύριος πᾶσαν τὴν γῆν, ἣν εἶπε δοῦναι τοῖς πατράσι σου,

Deuteronomy 19:8 (NETS)

Deuteronomy 19:8 (English Elpenor)
But if the Lord your God enlarges your borders, as he swore to your fathers, and he gives you all the land that he said he would give your fathers, And if the Lord shall enlarge thy borders, as he sware to thy fathers, and the Lord shall give to thee all the land which he said he would give to thy fathers;

Deuteronomy 19:9 (Tanakh)

 Deuteronomy 19:9 (KJV)

Deuteronomy 19:9 (NET)
if thou shalt keep all this commandment to do it, which I command thee this day, to love HaShem thy G-d, and to walk ever in His ways–then shalt thou add three cities more for thee, beside these three; If thou shalt keep all these commandments to do them, which I command thee this day, to love the LORD thy God, and to walk ever in his ways; then shalt thou add three cities more for thee, beside these three: and then you are careful to observe all these commandments I am giving you today (namely, to love the Lord your God and to always walk in his ways), then you must add three more cities to these three.

Deuteronomy 19:9 (Septuagint BLB)

Deuteronomy 19:9 (Septuagint Elpenor)
ἐὰν ἀκούσῃς ποιεῗν πάσας τὰς ἐντολὰς ταύτας ἃς ἐγὼ ἐντέλλομαί σοι σήμερον ἀγαπᾶν κύριον τὸν θεόν σου πορεύεσθαι ἐν πάσαις ταῗς ὁδοῗς αὐτοῦ πάσας τὰς ἡμέρας καὶ προσθήσεις σεαυτῷ ἔτι τρεῗς πόλεις πρὸς τὰς τρεῗς ταύτας ἐὰν ἀκούσῃς ποιεῖν πάσας τὰς ἐντολὰς ταύτας, ἃς ἐγὼ ἐντέλλομαί σοι σήμερον, ἀγαπᾶν Κύριον τὸν Θεόν σου, πορεύεσθαι ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ πάσας τὰς ἡμέρας, προσθήσεις σεαυτῷ ἔτι τρεῖς πόλεις πρὸς τὰς τρεῖς ταύτας,

Deuteronomy 19:9 (NETS)

Deuteronomy 19:9 (English Elpenor)
—if you give heed to do all these commandments that I command you today, to love the Lord your God and to walk in all his ways all the days—then you shall add for yourself three more cities to these three, if thou shalt hearken to do all these commands, which I charge thee this day, to love the Lord thy God, to walk in all his ways continually; thou shalt add for thyself yet three cities to these three.

Deuteronomy 19:4 (Tanakh)

 Deuteronomy 19:4 (KJV)

Deuteronomy 19:4 (NET)
And this is the case of the manslayer, that shall flee thither and live: whoso killeth his neighbour unawares, and hated him not in time past; And this is the case of the slayer, which shall flee thither, that he may live: Whoso killeth his neighbour ignorantly, whom he hated not in time past; Now this is the law pertaining to one who flees there in order to live, if he has accidentally killed another without hating him at the time of the accident.

Deuteronomy 19:4 (Septuagint BLB)

Deuteronomy 19:4 (Septuagint Elpenor)
τοῦτο δὲ ἔσται τὸ πρόσταγμα τοῦ φονευτοῦ ὃς ἂν φύγῃ ἐκεῗ καὶ ζήσεται ὃς ἂν πατάξῃ τὸν πλησίον αὐτοῦ ἀκουσίως καὶ οὗτος οὐ μισῶν αὐτὸν πρὸ τῆς ἐχθὲς καὶ πρὸ τῆς τρίτης τοῦτο δὲ ἔσται τὸ πρόσταγμα τοῦ φονευτοῦ, ὃς ἂν φύγῃ ἐκεῖ καὶ ζήσεται· ὃς ἂν πατάξῃ τὸν πλησίον αὐτοῦ οὐκ εἰδὼς καὶ οὗτος οὐ μισῶν αὐτὸν πρὸ τῆς χθὲς καὶ τρίτης

Deuteronomy 19:4 (NETS)

Deuteronomy 19:4 (English Elpenor)
Now this is the ordinance for a murderer who flees there and shall live: He who strikes his neighbor unintentionally and did not hate him before yesterday or before the third day, And this shall be the ordinance of the manslayer, who shall flee thither, and shall live, whosoever shall have smitten his neighbour ignorantly, whereas he hated him not in times past.

Deuteronomy 19:5 (Tanakh)

 Deuteronomy 19:5 (KJV)

Deuteronomy 19:5 (NET)
as when a man goeth into the forest with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour, that he die; he shall flee unto one of these cities and live; As when a man goeth into the wood with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour, that he die; he shall flee unto one of those cities, and live: Suppose he goes with someone else to the forest to cut wood and when he raises the ax to cut the tree, the ax head flies loose from the handle and strikes his fellow worker so hard that he dies.  The person responsible may then flee to one of these cities to save himself.

Deuteronomy 19:5 (Septuagint BLB)

Deuteronomy 19:5 (Septuagint Elpenor)
καὶ ὃς ἂν εἰσέλθῃ μετὰ τοῦ πλησίον εἰς τὸν δρυμὸν συναγαγεῗν ξύλα καὶ ἐκκρουσθῇ ἡ χεὶρ αὐτοῦ τῇ ἀξίνῃ κόπτοντος τὸ ξύλον καὶ ἐκπεσὸν τὸ σιδήριον ἀπὸ τοῦ ξύλου τύχῃ τοῦ πλησίον καὶ ἀποθάνῃ οὗτος καταφεύξεται εἰς μίαν τῶν πόλεων τούτων καὶ ζήσεται καὶ ὃς ἐὰν εἰσέλθῃ μετὰ τοῦ πλησίον εἰς τὸν δρυμὸν συναγαγεῖν ξύλα, καὶ ἐκκρουσθῇ ἡ χεὶρ αὐτοῦ τῇ ἀξίνῃ κόπτοντος τὸ ξύλον, καὶ ἐκπεσὸν τὸ σιδήριον ἀπὸ τοῦ ξύλου τύχῃ τοῦ πλησίον, καὶ ἀποθάνῃ, οὗτος καταφεύξεται εἰς μίαν τῶν πόλεων τούτων καὶ ζήσεται

Deuteronomy 19:5 (NETS)

Deuteronomy 19:5 (English Elpenor)
and he who goes into the forest with his neighbor to gather wood and his hand is knocked aside when he cuts the wood with the ax, and the iron slips from the wood and happens to strike his neighbor, and he dies, this one shall flee to one of these cities and live, And whosoever shall enter with his neighbour into the thicket, to gather wood, if the hand of him that cuts wood with the axe should be violently shaken, and the axe head falling off from the handle should light on his neighbour, and he should die, he shall flee to one of these cities, and live.

Deuteronomy 19:6 (Tanakh)

 Deuteronomy 19:6 (KJV)

Deuteronomy 19:6 (NET)
lest the avenger of blood pursue the manslayer, while his heart is hot, and overtake him, because the way is long, and smite him mortally; whereas he was not deserving of death, inasmuch as he hated him not in time past. Lest the avenger of the blood pursue the slayer, while his heart is hot, and overtake him, because the way is long, and slay him; whereas he was not worthy of death, inasmuch as he hated him not in time past. Otherwise the blood avenger will chase after the killer in the heat of his anger, eventually overtake him, and kill him, though this is not a capital case since he did not hate him at the time of the accident.

Deuteronomy 19:6 (Septuagint BLB)

Deuteronomy 19:6 (Septuagint Elpenor)
ἵνα μὴ διώξας ὁ ἀγχιστεύων τοῦ αἵματος ὀπίσω τοῦ φονεύσαντος ὅτι παρατεθέρμανται τῇ καρδίᾳ καὶ καταλάβῃ αὐτόν ἐὰν μακροτέρα ᾖ ἡ ὁδός καὶ πατάξῃ αὐτοῦ τὴν ψυχήν καὶ ἀποθάνῃ καὶ τούτῳ οὐκ ἔστιν κρίσις θανάτου ὅτι οὐ μισῶν ἦν αὐτὸν πρὸ τῆς ἐχθὲς καὶ πρὸ τῆς τρίτης ἵνα μὴ διώξας ὁ ἀγχιστεύων τοῦ αἵματος ὀπίσω τοῦ φονεύσαντος, ὅτι παρατεθέρμανται τῇ καρδίᾳ, καὶ καταλάβῃ αὐτόν, ἐὰν μακροτέρα ᾖ ἡ ὁδός, καὶ πατάξῃ αὐτοῦ ψυχήν, καὶ ἀποθάνῃ, καὶ τούτῳ οὐκ ἔστι κρίσις θανάτου, ὅτι οὐ μισῶν ἦν αὐτὸν πρὸ τῆς χθές, οὐδὲ πρὸ τῆς τρίτης

Deuteronomy 19:6 (NETS)

Deuteronomy 19:6 (English Elpenor)
lest the avenger of blood pursue after the murderer, because his heart is hot, and overtake him—if the road was rather long—and he strike his soul, and he dies, and to this one there is not a death sentence, since he did not hate him before yesterday and before the third day. Lest the avenger of blood pursue after the slayer, because his heart is hot, and overtake him, if the way be too long, and slay him, though there is to this man no sentence of death, because he hated him not in time past.

Deuteronomy 19:7 (Tanakh)

 Deuteronomy 19:7 (KJV)

Deuteronomy 19:7 (NET)
Wherefore I command thee, saying: ‘Thou shalt separate three cities for thee.’ Wherefore I command thee, saying, Thou shalt separate three cities for thee. Therefore, I am commanding you to set apart for yourselves three cities.

Deuteronomy 19:7 (Septuagint BLB)

Deuteronomy 19:7 (Septuagint Elpenor)
διὰ τοῦτο ἐγώ σοι ἐντέλλομαι τὸ ῥῆμα τοῦτο λέγων τρεῗς πόλεις διαστελεῗς σεαυτῷ διὰ τοῦτο ἐγώ σοι ἐντέλλομαι τὸ ῥῆμα τοῦτο λέγων· τρεῖς πόλεις διαστελεῖς σεαυτῷ

Deuteronomy 19:7 (NETS)

Deuteronomy 19:7 (English Elpenor)
Therefore I command you this thing, saying: You shall set apart three cities for yourself. Therefore I charge thee, saying, Thou shalt separate for thyself three cities.

Deuteronomy 19:11 (Tanakh)

 Deuteronomy 19:11 (KJV)

Deuteronomy 19:11 (NET)
But if any man hate his neighbour, and lie in wait for him, and rise up against him, and smite him mortally that he die; and he flee into one of these cities; But if any man hate his neighbour, and lie in wait for him, and rise up against him, and smite him mortally that he die, and fleeth into one of these cities: However, suppose a person hates someone else and stalks him, attacks him, kills him, and then flees to one of these cities.

Deuteronomy 19:11 (Septuagint BLB)

Deuteronomy 19:11 (Septuagint Elpenor)
ἐὰν δὲ γένηται ἄνθρωπος μισῶν τὸν πλησίον καὶ ἐνεδρεύσῃ αὐτὸν καὶ ἐπαναστῇ ἐπ᾽ αὐτὸν καὶ πατάξῃ αὐτοῦ ψυχήν καὶ ἀπεθάνῃ καὶ φύγῃ εἰς μίαν τῶν πόλεων τούτων ἐὰ[8] δὲ γένηται ἐν σοὶ ἄνθρωπος μισῶν τὸν πλησίον καὶ ἐνεδρεύσῃ αὐτὸν καὶ ἐπαναστῇ ἐπ᾿ αὐτὸν καὶ πατάξῃ αὐτοῦ ψυχήν, καὶ ἀποθάνῃ, καὶ φύγῃ εἰς μίαν τῶν πόλεων τούτων

Deuteronomy 19:11 (NETS)

Deuteronomy 19:11 (English Elpenor)
But if there be a person hating his neighbor and he lies in wait for him and attacks him and strikes his life and he dies and flees into one of these cities, But if there should be in thee a man hating his neighbour, and he should lay wait for him, and rise up against him, and smite him, that he die, and he should flee to one of these cities,

Deuteronomy 19:12 (Tanakh)

 Deuteronomy 19:12 (KJV)

Deuteronomy 19:12 (NET)
then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die. Then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die. The elders of his own city must send for him and remove him from there to deliver him over to the blood avenger to die.

Deuteronomy 19:12 (Septuagint BLB)

Deuteronomy 19:12 (Septuagint Elpenor)
καὶ ἀποστελοῦσιν ἡ γερουσία τῆς πόλεως αὐτοῦ καὶ λήμψονται αὐτὸν ἐκεῗθεν καὶ παραδώσουσιν αὐτὸν εἰς χεῗρας τῷ ἀγχιστεύοντι τοῦ αἵματος καὶ ἀποθανεῗται καὶ ἀποστελοῦσιν ἡ γερουσία τῆς πόλεως αὐτοῦ καὶ λήψονται αὐτὸν ἐκεῖθεν καὶ παραδώσουσιν αὐτὸν εἰς χεῖρας τῶν ἀγχιστευόντων τοῦ αἵματος, καὶ ἀποθανεῖται

Deuteronomy 19:12 (NETS)

Deuteronomy 19:12 (English Elpenor)
then the council of elders of his city shall send and take him from there and deliver him into the hand of the avenger of blood, and he shall die. then shall the elders of his city send, and take him thence, and they shall deliver him into the hands of the avengers of blood, and he shall die.

Deuteronomy 19:13 (Tanakh)

 Deuteronomy 19:13 (KJV)

Deuteronomy 19:13 (NET)
Thine eye shall not pity him, but thou shalt put away the blood of the innocent from Israel, that it may go well with thee. Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel, that it may go well with thee. You must not pity him, but purge from Israel the guilt of shedding innocent blood, so that it may go well with you.

Deuteronomy 19:13 (Septuagint BLB)

Deuteronomy 19:13 (Septuagint Elpenor)
οὐ φείσεται ὁ ὀφθαλμός σου ἐπ᾽ αὐτῷ καὶ καθαριεῗς τὸ αἷμα τὸ ἀναίτιον ἐξ Ισραηλ καὶ εὖ σοι ἔσται οὐ φείσεται ὁ ὀφθαλμός σου ἐπ᾿ αὐτῷ καὶ καθαριεῖς τὸ αἷμα τὸ ἀναίτιον ἐξ ᾿Ισραήλ, καὶ εὖ σοι ἔσται

Deuteronomy 19:13 (NETS)

Deuteronomy 19:13 (English Elpenor)
Your eye shall not be sparing toward him, and you shall cleanse the innocent blood from Israel, and it shall be well with you. Thine eye shall not spare him; so shalt thou purge innocent blood from Israel, and it shall be well with thee.

Galatians 5:23 (NET)

Galatians 5:23 (KJV)
gentleness, and self-control.  Against such things there is no law. Meekness, temperance: against such there is no law.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πραΰτης ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος πραοτης εγκρατεια κατα των τοιουτων ουκ εστιν νομος πραοτης εγκρατεια κατα των τοιουτων ουκ εστιν νομος

[1] John 3:7 (NET)

[2] John 3:10 (NET) Table

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

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

[5] Romans 13:10 (NET)

[6] Exodus 20:13 (NET)

[7] Matthew 5:17 (NET)

[8] This may be a typo in the Elpenor Septuagint.

Psalm 22, Part 8

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

Masoretic Text

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

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

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

Masoretic Text

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

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

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

Masoretic Text

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

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

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

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

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

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

Masoretic Text

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Genesis 6:5 (Tanakh)

 Genesis 6:5 (KJV)

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

Genesis 6:5 (Septuagint BLB)

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

Genesis 6:5 (NETS)

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

Psalm 68:2 (Tanakh)

 Psalm 68:2 (KJV)

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

Psalm 68:2 (Septuagint BLB)

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

Psalm 67:3 (NETS)

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

Mark 7:21, 22 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

Hebrews 4:15 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

Ephesians 3:20 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

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

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

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

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

[5] John 3:7 (NET)

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

[7] John 1:14a (NET)

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

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

[10] Colossians 1:18b (NET)

[11] John 2:25 (NET)

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

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

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

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

A Monotonous Cycle Revisited, Part 5

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After the flood God spoke to Noah and his sons.[1]

Masoretic Text

 Septuagint
Genesis 9:5, 6 (Tanakh) Genesis 9:5, 6 (NET) Genesis 9:5, 6 (NETS)

Genesis 9:5, 6 (English Elpenor)
And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man, even at the hand of every man’s brother, will I require the life of man. For your lifeblood I will surely exact punishment, from every living creature I will exact punishment.  From each person I will exact punishment for the life of the individual since the man was his relative. For truly, your blood of your lives I will seek out: from the hand of all the animals I will seek it out, and from the hand of a fellow human I will seek out the life of the human. For your blood of your lives will I require at the hand of all wild beasts, and I will require the life of man at the hand of [his] brother man.
Whoso sheddeth man’s blood, by man (בָּֽאָדָ֖ם) shall his blood be shed; for in the image of G-d made He man. “Whoever sheds human blood, by other humans (‘āḏām, באדם) must his blood be shed; for in God’s image God has made humankind. As for the one who sheds a human’s blood, in return for this blood shall it be shed.  For by divine image I made humankind. He that sheds man’s blood, instead of that blood shall his own be shed, for in the image of God I made man.

Rashi’s commentary reads:

through man shall his blood be shed: If there are witnesses, you kill him. Why? “For in the image of God, etc.”

In another essay, reading only from the Masoretic text, I called this “a righteous expectation of the law God gave Noah and his sons after the flood.”  I wrote, “God (ʼĕlôhı̂ym, אלהים) spoke one law to address violence” in another.  And in another, even after checking the Septuagint but not yet giving it the weight I do today, I used this “law” to justify killing the Canaanites: “In this sense then Israel’s army became a limited cleansing flood, as opposed to the flood yehôvâh promised not to unleash again to destroy the earth.”

The Septuagint doesn’t include the phrase by man (בָּֽאָדָ֖ם), or by other humans (NET).  It is entirely possible that אֱלֹהִ֔ים (‘ĕlōhîm) described his own attitude and actions toward murderers henceforward rather than delegating that authority to human beings through a law, regardless if human beings understood his words as open season on those who killed their loved ones.

He said: your blood of your lives will I require (אֶדְר֔שׁ), I will surely exact punishment[2] (NET), I will seek out (ἐκζητήσω), will I require it (אֶדְרְשֶׁ֑נּוּ), I will exact punishment (NET), I will seek it out (ἐκζητήσω), will I require (English Elpenor), will I require (אֶדְר֖שׁ) the life of man (Tanakh), I will exact punishment (NET), I will seek out (ἐκζητήσω), and I will require (English Elpenor).

At any rate it finally got through to me how I may be blaspheming God and the law by calling this brief passage law.  When this issue is finally addressed in the law it is described in detail and in the context of cities of refuge:

Masoretic Text

 Septuagint
Numbers 35:9-11 (Tanakh) Numbers 35:9-11 (NET) Numbers 35:9-11 (NETS)

Numbers 35:9-11 (English Elpenor)
And HaShem spoke unto Moses, saying: Then the Lord spoke to Moses: And the Lord spoke to Moyses, saying: And the Lord spoke to Moses, saying,
‘Speak unto the children of Israel, and say unto them: When ye pass over the Jordan into the land of Canaan, “Speak to the Israelites and tell them, ‘When you cross over the Jordan River into the land of Canaan, Speak to the sons of Israel, and you shall say to them: As for you, you are crossing the Jordan into the land of Chanaan, Speak to the children of Israel, and thou shalt say to them, Ye are to cross over Jordan into the land of Chanaan.
then ye shall appoint you cities to be cities of refuge for you, that the manslayer that killeth any person through error may flee thither. you must then designate some towns as towns of refuge for you, to which a person who has killed someone unintentionally may flee. and you shall set aside for yourselves cities; they shall be places of refuge for you for the murderer to flee there, everyone who strikes a soul unintentionally. And ye shall appoint to yourselves cities: they shall be to you cities of refuge for the slayer to flee to, every one who has killed another unintentionally.

As one might expect, the legal concept through error (בִּשְׁגָגָֽה) or unintentionally (ἀκουσίως) was spelled out in some detail in the law:

Masoretic Text

 Septuagint
Numbers 35:22-25 (Tanakh) Numbers 35:22-25 (NET) Numbers 35:22-25 (NETS)

Numbers 35:22-25 (English Elpenor)
But if he thrust him suddenly without enmity, or hurled upon him any thing without lying in wait, [Table] “But if he strikes him suddenly, without enmity, or throws anything at him unintentionally But if he pushes him suddenly, not out of enmity, or throws at him any object not from an ambush But if he should thrust him suddenly, not through enmity, or cast any thing upon him, not from an ambuscade,
or with any stone, whereby a man may die, seeing him not, and cast it upon him, so that he died, and he was not his enemy, neither sought his harm; [Table] or with any stone large enough that a man could die, without seeing him, and throws it at him, and he dies, even though he was not his enemy nor sought his harm, or with any stone—by which he may die—unknowingly, and it falls upon him and he dies but he is not his enemy nor was he seeking to harm him, or [smite him] with any stone, whereby a man may die, unawares, and it should fall upon him, and he should die, but he was not his enemy, nor sought to hurt him;
then the congregation shall judge between the smiter and the avenger of blood according to these ordinances; [Table] then the community must judge between the slayer and the avenger of blood according to these decisions. then the congregation shall judge between the striker and between the one doing the relative’s blood duty, according to these judgments, then the assembly shall judge between the smiter and the avenger of blood, according to these judgments.
and the congregation shall deliver the manslayer out of the hand of the avenger of blood, and the congregation shall restore him to his city of refuge, whither he was fled; and he shall dwell therein until the death of the high priest, who was anointed with the holy oil [Table]. The community must deliver the slayer out of the hand of the avenger of blood, and the community must restore him to the town of refuge to which he fled, and he must live there until the death of the high priest, who was anointed with the consecrated oil. and the congregation shall rescue the one that committed murder from the one doing the relative’s blood duty.  And the congregation shall restore him to the city of his place of refuge, where he fled for refuge.  And he shall live there until the great priest dies, him whom they anointed with the holy oil. And the congregation shall rescue the slayer from the avenger of blood, and the congregation shall restore him to his city of refuge, whither he fled for refuge; and he shall dwell there till the death of the high-priest, whom they anointed with the holy oil.

This was contrasted to the conditions that called for a guilty verdict and the death penalty:

Masoretic Text

 Septuagint

Numbers 35:16-21 (Tanakh)

 Numbers 35:16-21 (NET) Numbers 35:16-21 (NETS)

Numbers 35:16-21 (English Elpenor)
But if he smote him with an instrument of iron, so that he died, he is a murderer; the murderer shall surely be put to death. “‘But if he hits someone with an iron tool so that he dies, he is a murderer.  The murderer must surely be put to death. But if he strikes him with an iron instrument and he dies, he is a murderer; let the murderer be put to death by death. And if he should smite him with an iron instrument, and the man should die, he is a murderer; let the murderer by all means be put to death.
And if he smote him with a stone in the hand (יָד֩), whereby a man may die, and he died, he is a murderer; the murderer shall surely be put to death. If he strikes him by throwing (yāḏ, יד) a stone large enough that he could die, and he dies, he is a murderer.  The murderer must surely be put to death. Now if he strikes him with a stone out of hand (ἐκ χειρός)—by which he may die—and he dies, he is a murderer; let the murderer be put to death by death. And if he should smite him with a stone [thrown] from his hand (ἐκ χειρός), whereby a man may die, and he [thus] die, he is a murderer; let the murderer by all means be put to death.
Or if he smote him with a weapon of wood in the hand (יָד֩), whereby a man may die, and he died, he is a murderer; the murderer shall surely be put to death. Or if he strikes him with a wooden hand (yāḏ, יד) weapon so that he could die, and he dies, he is a murderer.  The murderer must surely be put to death. Now if he strikes him with a wooden instrument out of hand (ἐκ χειρός)—from which he may die—and he dies, he is a murderer; let the murderer be put to death by death. And if he should smite him with an instrument of wood from his hand (ἐκ χειρός), whereby he may die, and he [thus] die, he is a murderer; let the murderer by all means be put to death.
The avenger of blood shall himself put the murderer to death; when he meeteth him, he shall put him to death. The avenger of blood himself must kill the murderer; when he meets him, he must kill him. As for the one doing the relative’s blood duty, he shall kill the one that committed murder; when he meets up with him, he shall kill him. The avenger of blood himself shall slay the murderer: whensoever he shall meet him he shall slay him.
And if he thrust him of hatred, or hurled at him any thing, lying in wait, so that he died; [Table] “‘But if he strikes him out of hatred or throws something at him intentionally so that he dies, Now if out of enmity he pushes him and hurls at him any object from an ambush and he dies And if he should thrust him through enmity, or cast any thing upon him from an ambuscade, and the man should die,
or in enmity smote him with his hand, that he died; he that smote him shall surely be put to death: he is a murderer; the avenger of blood shall put the murderer to death when he meeteth him [Table]. or with enmity he strikes him with his hand and he dies, the one who struck him must surely be put to death, for he is a murderer.  The avenger of blood must kill the murderer when he meets him. or out of rage he struck him with the hand and he dies, let the one who struck be put to death by death—he is a murderer; let the murderer be put to death by death; the one doing the relative’s blood duty shall strike the one that committed murder when he meets him. or if he have smitten him with his hand through anger, and the man should die, let the man that smote him be put to death by all means, he is a murderer: let the murderer by all means be put to death: the avenger of blood shall slay the murderer when he meets him.

The law continued to clarify the meaning of the cities of refuge:

Masoretic Text Septuagint
Numbers 35:12-15 (Tanakh) Numbers 35:12-15 (NET) Numbers 35:12-15 (NETS) Numbers 35:12-15 (English Elpenor)
And the cities shall be unto you for refuge from the avenger, that the manslayer die not, until he stand before the congregation for judgment. And they must stand as your towns of refuge from the avenger in order that the killer may not die until he has stood trial before the community. And the cities shall be for you places of refuge from one doing the relative’s blood duty, and the one that commits murder will not die until he stands before the congregation for judgment. And the cities shall be to you places of refuge from the avenger of blood, and the slayer shall not die until he stands before the congregation for judgment.
And as to the cities which ye shall give, there shall be for you six cities of refuge. These towns that you must give shall be your six towns for refuge. And the cities that you give as the six cities shall be places of refuge for you. And the cities which ye shall assign, [even] the six cities, shall be places of refuge for you.
Ye shall give three cities beyond the Jordan, and three cities shall ye give in the land of Canaan; they shall be cities of refuge. “‘You must give three towns on this side of the Jordan, and you must give three towns in the land of Canaan; they must be towns of refuge. Three cities you shall give beyond the Jordan, and three cities you shall give in the land of Chanaan. Ye shall assign three cities on the other side of Jordan, and ye shall assign three cities in the land of Chanaan.
For the children of Israel, and for the stranger and for the settler among them, shall these six cities be for refuge, that every one that killeth any person through error may flee thither. These six towns will be places of refuge for the Israelites, and for the resident foreigner, and for the settler among them, so that anyone who kills any person accidentally may flee there. They shall be an asylum for the sons of Israel and for the guest and for the resident alien among you.  These cities shall be a place of refuge for everyone to flee there when he strikes a soul unintentionally. It shall be a place of refuge for the children of Israel, and for the stranger, and for him that sojourns among you; these cities shall be for a place of refuge, for every one to flee thither who has killed a man unintentionally.

While the city of refuge was not exactly house arrest, it was an enforceable exile for an indeterminate period of time.

Masoretic Text Septuagint
Numbers 35:26-28 (Tanakh) Numbers 35:26-28 (NET) Numbers 35:26-28 (NETS) Numbers 35:26-28 (English Elpenor)
But if the manslayer shall at any time go beyond the border of his city of refuge, whither he fleeth; But if the slayer at any time goes outside the boundary of the town to which he had fled, But if he that commits murder by an exit leaves the bounds of the city, there where he fled for refuge, But if the slayer should in any wise go out beyond the bounds of the city whither he fled for refuge,
and the avenger of blood find him without the border of his city of refuge, and the avenger of blood slay the manslayer; there shall be no bloodguiltiness for him; and the avenger of blood finds him outside the borders of the town of refuge, and the avenger of blood kills the slayer, he will not be guilty of blood, and the one doing the relative’s blood duty finds him outside the bounds of the city of his refuge, and the one doing the relative’s blood duty kills the one that committed murder, he is not liable. and the avenger of blood should find him without the bounds of the city of his refuge, and the avenger of blood should kill the slayer, he is not guilty.
because he must remain in his city of refuge until the death of the high priest; but after the death of the high priest the manslayer may return into the land of his possession. because the slayer should have stayed in his town of refuge until the death of the high priest.  But after the death of the high priest, the slayer may return to the land of his possessions. For let him live in the city of refuge until the great priest dies, and after the great priest dies, he that committed murder shall return to the land of his possession. For he ought to have remained in the city of refuge till the high-priest died; and after the death of the high-priest the slayer shall return to the land of his possession.

Some sentencing guidelines followed:

Masoretic Text Septuagint
Numbers 35:29-32 (Tanakh) Numbers 35:29-32 (NET) Numbers 35:29-32 (NETS) Numbers 35:29-32 (English Elpenor)
And these things shall be for a statute of judgment unto you throughout your generations in all your dwellings. So these things must be a statutory ordinance for you throughout your generations, in all the places where you live. And these things shall be for you a requirement of judgment for your generations in all your settlements. And these things shall be to you for an ordinance of judgment throughout your generations in all your dwellings.
Whoso killeth any person, the murderer shall be slain at the mouth of witnesses; but one witness shall not testify against any person that he die. “‘Whoever kills any person, the murderer must be put to death by the testimony of witnesses, but one witness cannot testify against any person to cause him to be put to death. Every one, when he strikes a soul, through witnesses you shall kill the murderer, and one witness shall not bear witness against a soul that he should die. Whoever kills a man, thou shalt slay the murderer on the testimony of witnesses; and one witness shall not testify against a soul that he should die.
Moreover ye shall take no ransom for the life of a murderer, that is guilty of death; but he shall surely be put to death. Moreover, you must not accept a ransom for the life of a murderer who is guilty of death; he must surely be put to death. And you shall not receive ransom for a soul from the one that committed murder, liable to be killed, for he shall be put to death by death. And ye shall not accept ransoms for life from a murderer who is worthy of death, for he shall be surely put to death.
And ye shall take no ransom for him that is fled to his city of refuge, that he should come again to dwell in the land, until the death of the priest. And you must not accept a ransom for anyone who has fled to a town of refuge, to allow him to return home and live on his own land before the death of the high priest. And you shall not receive ransom to flee to a city of places of refuge to live again on the land until the great priest dies. Ye shall not accept a ransom [to excuse] his fleeing to the city of refuge, so that he should again dwell in the land, until the death of the high-priest.

The rationale for all of this legislation followed:

Masoretic Text Septuagint
Numbers 35:33, 34 (Tanakh) Numbers 35:33, 34 (NET) Numbers 35:33, 34 (NETS) Numbers 35:33, 34 (English Elpenor)
So ye shall not pollute the land wherein ye are; for blood, it polluteth the land; and no expiation can be made for the land for the blood that is shed therein, but by the blood of him that shed it. “‘You must not pollute the land where you live, for blood defiles the land, and the land cannot be cleansed of the blood that is shed there, except by the blood of the person who shed it. And you shall not kill by murder the land on which you live.  For this blood kills the land by murder, and the land shall not be atoned for from the blood that was shed upon it, except by the blood of the one who shed it. So shall ye not pollute with murder the land in which ye dwell; for this blood pollutes the land, and the land shall not be purged from the blood shed upon it, but by the blood of him that shed it.
And thou shalt not defile the land which ye inhabit, in the midst of which I dwell; for I HaShem dwell in the midst of the children of Israel.’ Therefore do not defile the land that you will inhabit, in which I live, for I the Lord live among the Israelites.’” And you shall not defile the land that you live upon, on which I will encamp among you, for I am the Lord, encamping in the midst of the sons of Israel. And ye shall not defile the land whereon ye dwell, on which I dwell in the midst of you; for I am the Lord dwelling in the midst of the children of Israel.

This rationale is very consistent with the Lord’s word to Cain after he had murdered Abel:

Masoretic Text Septuagint
Genesis 4:10b-12a (Tanakh) Genesis 4:10b-12a (NET) Genesis 4:10b-12a (NETS) Genesis 4:10b-12a (English Elpenor)
the voice of thy brother’s blood crieth unto Me from the ground [Table]. The voice of your brother’s blood is crying out to me from the ground! The voice of your brother’s blood is crying out to me from the earth! the voice of thy brother’s blood cries to me out of the ground.
And now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from thy hand [Table]. So now you are banished from the ground, which has opened its mouth to receive your brother’s blood from your hand. And now you are cursed from the earth, which has opened wide its mouth to receive your brother’s blood from your hand. And now thou [art] cursed from the earth which has opened her mouth to receive thy brother’s blood from thy hand.
When thou tillest the ground, it shall not henceforth yield unto thee her strength; [Table] When you try to cultivate the ground it will no longer yield its best for you. For you will till the earth, and it will not continue to yield its strength to you; When thou tillest the earth, then it shall not continue to give its strength to thee:

What is not consistent is the killing spree God inaugurated in Genesis 9:6 in the Masoretic text only.  It is so inconsistent it can serve as evidence that the phrase by man (בָּֽאָדָ֖ם), or by other humans (NET), was added erroneously to the original text.  I’ll pick this up in another essay.

Tables comparing Genesis 9:5; 9:6; Numbers 35:9; 35:10; 35:11; 35:16; 35:17; 35:18; 35:19; 35:12; 35:13; 35:14; 35:15; 35:26; 35:27; 35:28; 35:29; 35:30; 35:31; 35:32; 35:33 and 35:34 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 9:5; 9:6; Numbers 35:9; 35:10; 35:11; 35:16; 35:17; 35:18; 35:19; 35:12; 35:13; 35:14; 35:15; 35:26; 35:27; 35:28; 35:29; 35:30; 35:31; 35:32; 35:33 and 35:34 in the Septuagint (BLB and Elpenor) follow.

Genesis 9:5 (Tanakh) Genesis 9:5 (KJV) Genesis 9:5 (NET)
And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man, even at the hand of every man’s brother, will I require the life of man. And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man’s brother will I require the life of man. For your lifeblood I will surely exact punishment, from every living creature I will exact punishment.  From each person I will exact punishment for the life of the individual since the man was his relative.
Genesis 9:5 (Septuagint BLB) Genesis 9:5 (Septuagint Elpenor)
καὶ γὰρ τὸ ὑμέτερον αἷμα τῶν ψυχῶν ὑμῶν ἐκζητήσω ἐκ χειρὸς πάντων τῶν θηρίων ἐκζητήσω αὐτὸ καὶ ἐκ χειρὸς ἀνθρώπου ἀδελφοῦ ἐκζητήσω τὴν ψυχὴν τοῦ ἀνθρώπου καὶ γὰρ τὸ ὑμέτερον αἷμα τῶν ψυχῶν ὑμῶν ἐκ χειρὸς πάντων τῶν θηρίων ἐκζητήσω αὐτὸ καὶ ἐκ χειρὸς ἀνθρώπου ἀδελφοῦ ἐκζητήσω τὴν ψυχὴν τοῦ ἀνθρώπου
Genesis 9:5 (NETS) Genesis 9:5 (English Elpenor)
For truly, your blood of your lives I will seek out: from the hand of all the animals I will seek it out, and from the hand of a fellow human I will seek out the life of the human. For your blood of your lives will I require at the hand of all wild beasts, and I will require the life of man at the hand of [his] brother man.
Genesis 9:6 (Tanakh) Genesis 9:6 (KJV) Genesis 9:6 (NET)
Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of G-d made He man. Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man. “Whoever sheds human blood, by other humans must his blood be shed; for in God’s image God has made humankind.
Genesis 9:6 (Septuagint BLB) Genesis 9:6 (Septuagint Elpenor)
ὁ ἐκχέων αἷμα ἀνθρώπου ἀντὶ τοῦ αἵματος αὐτοῦ ἐκχυθήσεται ὅτι ἐν εἰκόνι θεοῦ ἐποίησα τὸν ἄνθρωπον ὁ ἐκχέων αἷμα ἀνθρώπου, ἀντὶ τοῦ αἵματος αὐτοῦ ἐκχυθήσεται, ὅτι ἐν εἰκόνι Θεοῦ ἐποίησα τὸν ἄνθρωπον
Genesis 9:6 (NETS) Genesis 9:6 (English Elpenor)
As for the one who sheds a human’s blood, in return for this blood shall it be shed.  For by divine image I made humankind. He that sheds man’s blood, instead of that blood shall his own be shed, for in the image of God I made man.
Numbers 35:9 (Tanakh) Numbers 35:9 (KJV) Numbers 35:9 (NET)
And HaShem spoke unto Moses, saying: And the LORD spake unto Moses, saying, Then the Lord spoke to Moses:
Numbers 35:9 (Septuagint BLB) Numbers 35:9 (Septuagint Elpenor)
καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων Καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων
Numbers 35:9 (NETS) Numbers 35:9 (English Elpenor)
And the Lord spoke to Moyses, saying: And the Lord spoke to Moses, saying,
Numbers 35:10 (Tanakh) Numbers 35:10 (KJV) Numbers 35:10 (NET)
‘Speak unto the children of Israel, and say unto them: When ye pass over the Jordan into the land of Canaan, Speak unto the children of Israel, and say unto them, When ye be come over Jordan into the land of Canaan; “Speak to the Israelites and tell them, ‘When you cross over the Jordan River into the land of Canaan,
Numbers 35:10 (Septuagint BLB) Numbers 35:10 (Septuagint Elpenor)
λάλησον τοῗς υἱοῗς Ισραηλ καὶ ἐρεῗς πρὸς αὐτούς ὑμεῗς διαβαίνετε τὸν Ιορδάνην εἰς γῆν Χανααν λάλησον τοῖς υἱοῖς ᾿Ισραὴλ καὶ ἐρεῖς πρὸς αὐτούς· ὑμεῖς διαβαίνετε τὸν ᾿Ιορδάνην εἰς γῆν Χαναὰν
Numbers 35:10 (NETS) Numbers 35:10 (English Elpenor)
Speak to the sons of Israel, and you shall say to them: As for you, you are crossing the Jordan into the land of Chanaan, Speak to the children of Israel, and thou shalt say to them, Ye are to cross over Jordan into the land of Chanaan.
Numbers 35:11 (Tanakh) Numbers 35:11 (KJV) Numbers 35:11 (NET)
then ye shall appoint you cities to be cities of refuge for you, that the manslayer that killeth any person through error may flee thither. Then ye shall appoint you cities to be cities of refuge for you; that the slayer may flee thither, which killeth any person at unawares. you must then designate some towns as towns of refuge for you, to which a person who has killed someone unintentionally may flee.
Numbers 35:11 (Septuagint BLB) Numbers 35:11 (Septuagint Elpenor)
καὶ διαστελεῗτε ὑμῗν αὐτοῗς πόλεις φυγαδευτήρια ἔσται ὑμῗν φυγεῗν ἐκεῗ τὸν φονευτήν πᾶς ὁ πατάξας ψυχὴν ἀκουσίως καὶ διαστελεῖτε ὑμῖν αὐτοῖς πόλεις· φυγαδευτήρια ἔσται ὑμῖν φυγεῖν ἐκεῖ τὸν φονευτήν, πᾶς ὁ πατάξας ψυχὴν ἀκουσίως
Numbers 35:11 (NETS) Numbers 35:11 (English Elpenor)
and you shall set aside for yourselves cities; they shall be places of refuge for you for the murderer to flee there, everyone who strikes a soul unintentionally. And ye shall appoint to yourselves cities: they shall be to you cities of refuge for the slayer to flee to, every one who has killed another unintentionally.
Numbers 35:16 (Tanakh) Numbers 35:16 (KJV) Numbers 35:16 (NET)
But if he smote him with an instrument of iron, so that he died, he is a murderer; the murderer shall surely be put to death. And if he smite him with an instrument of iron, so that he die, he is a murderer: the murderer shall surely be put to death. “‘But if he hits someone with an iron tool so that he dies, he is a murderer.  The murderer must surely be put to death.
Numbers 35:16 (Septuagint BLB) Numbers 35:16 (Septuagint Elpenor)
ἐὰν δὲ ἐν σκεύει σιδήρου πατάξῃ αὐτόν καὶ τελευτήσῃ φονευτής ἐστιν θανάτῳ θανατούσθω ὁ φονευτής ἐὰν δὲ ἐν σκεύει σιδήρου πατάξῃ αὐτόν, καὶ τελευτήσῃ, φονευτής ἐστι· θανάτῳ θανατούσθω ὁ φονευτής
Numbers 35:16 (NETS) Numbers 35:16 (English Elpenor)
But if he strikes him with an iron instrument and he dies, he is a murderer; let the murderer be put to death by death. And if he should smite him with an iron instrument, and the man should die, he is a murderer; let the murderer by all means be put to death.
Numbers 35:17 (Tanakh) Numbers 35:17 (KJV) Numbers 35:17 (NET)
And if he smote him with a stone in the hand, whereby a man may die, and he died, he is a murderer; the murderer shall surely be put to death. And if he smite him with throwing a stone, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death. If he strikes him by throwing a stone large enough that he could die, and he dies, he is a murderer.  The murderer must surely be put to death.
Numbers 35:17 (Septuagint BLB) Numbers 35:17 (Septuagint Elpenor)
ἐὰν δὲ ἐν λίθῳ ἐκ χειρός ἐν ᾧ ἀποθανεῗται ἐν αὐτῷ πατάξῃ αὐτόν καὶ ἀποθάνῃ φονευτής ἐστιν θανάτῳ θανατούσθω ὁ φονευτής ἐὰν δὲ ἐν λίθῳ ἐκ χειρός, ἐν ᾧ ἀποθανεῖται ἐν αὐτῷ, πατάξῃ αὐτόν, καὶ ἀποθάνῃ, φονευτής ἐστι· θανάτῳ θανατούσθω ὁ φονευτής
Numbers 35:17 (NETS) Numbers 35:17 (English Elpenor)
Now if he strikes him with a stone out of hand—by which he may die—and he dies, he is a murderer; let the murderer be put to death by death. And if he should smite him with a stone [thrown] from his hand, whereby a man may die, and he [thus] die, he is a murderer; let the murderer by all means be put to death.
Numbers 35:18 (Tanakh) Numbers 35:18 (KJV) Numbers 35:18 (NET)
Or if he smote him with a weapon of wood in the hand, whereby a man may die, and he died, he is a murderer; the murderer shall surely be put to death. Or if he smite him with an hand weapon of wood, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death. Or if he strikes him with a wooden hand weapon so that he could die, and he dies, he is a murderer.  The murderer must surely be put to death.
Numbers 35:18 (Septuagint BLB) Numbers 35:18 (Septuagint Elpenor)
ἐὰν δὲ ἐν σκεύει ξυλίνῳ ἐκ χειρός ἐξ οὗ ἀποθανεῗται ἐν αὐτῷ πατάξῃ αὐτόν καὶ ἀποθάνῃ φονευτής ἐστιν θανάτῳ θανατούσθω ὁ φονευτής ἐὰν δὲ ἐν σκεύει ξυλίνῳ ἐκ χειρός, ἐξ οὗ ἀποθανεῖται ἐν αὐτῷ, πατάξῃ αὐτόν, καὶ ἀποθάνῃ, φονευτής ἐστι· θανάτῳ θανατούσθω ὁ φονευτής
Numbers 35:18 (NETS) Numbers 35:18 (English Elpenor)
Now if he strikes him with a wooden instrument out of hand—from which he may die—and he dies, he is a murderer; let the murderer be put to death by death. And if he should smite him with an instrument of wood from his hand, whereby he may die, and he [thus] die, he is a murderer; let the murderer by all means be put to death.
Numbers 35:19 (Tanakh) Numbers 35:19 (KJV) Numbers 35:19 (NET)
The avenger of blood shall himself put the murderer to death; when he meeteth him, he shall put him to death. The revenger of blood himself shall slay the murderer: when he meeteth him, he shall slay him. The avenger of blood himself must kill the murderer; when he meets him, he must kill him.
Numbers 35:19 (Septuagint BLB) Numbers 35:19 (Septuagint Elpenor)
ὁ ἀγχιστεύων τὸ αἷμα οὗτος ἀποκτενεῗ τὸν φονεύσαντα ὅταν συναντήσῃ αὐτῷ οὗτος ἀποκτενεῗ αὐτόν ὁ ἀγχιστεύων τὸ αἷμα, οὗτος ἀποκτενεῖ τὸν φονεύσαντα· ὅταν συναντήσῃ αὐτῷ, οὗτος ἀποκτενεῖ αὐτόν
Numbers 35:19 (NETS) Numbers 35:19 (English Elpenor)
As for the one doing the relative’s blood duty, he shall kill the one that committed murder; when he meets up with him, he shall kill him. The avenger of blood himself shall slay the murderer: whensoever he shall meet him he shall slay him.
Numbers 35:12 (Tanakh) Numbers 35:12 (KJV) Numbers 35:12 (NET)
And the cities shall be unto you for refuge from the avenger, that the manslayer die not, until he stand before the congregation for judgment. And they shall be unto you cities for refuge from the avenger; that the manslayer die not, until he stand before the congregation in judgment. And they must stand as your towns of refuge from the avenger in order that the killer may not die until he has stood trial before the community.
Numbers 35:12 (Septuagint BLB) Numbers 35:12 (Septuagint Elpenor)
καὶ ἔσονται αἱ πόλεις ὑμῗν φυγαδευτήρια ἀπὸ ἀγχιστεύοντος τὸ αἷμα καὶ οὐ μὴ ἀποθάνῃ ὁ φονεύων ἕως ἂν στῇ ἔναντι τῆς συναγωγῆς εἰς κρίσιν καὶ ἔσονται αἱ πόλεις ὑμῖν φυγαδευτήρια ἀπὸ τοῦ ἀγχιστεύοντος τὸ αἷμα, καὶ οὐ μὴ ἀποθάνῃ ὁ φονεύων ἕως ἂν στῇ ἔναντι τῆς συναγωγῆς εἰς κρίσιν
Numbers 35:12 (NETS) Numbers 35:12 (English Elpenor)
And the cities shall be for you places of refuge from one doing the relative’s blood duty, and the one that commits murder will not die until he stands before the congregation for judgment. And the cities shall be to you places of refuge from the avenger of blood, and the slayer shall not die until he stands before the congregation for judgment.
Numbers 35:13 (Tanakh) Numbers 35:13 (KJV) Numbers 35:13 (NET)
And as to the cities which ye shall give, there shall be for you six cities of refuge. And of these cities which ye shall give six cities shall ye have for refuge. These towns that you must give shall be your six towns for refuge.
Numbers 35:13 (Septuagint BLB) Numbers 35:13 (Septuagint Elpenor)
καὶ αἱ πόλεις ἃς δώσετε τὰς ἓξ πόλεις φυγαδευτήρια ἔσονται ὑμῗν καὶ αἱ πόλεις ἃς δώσετε, τὰς ἓξ πόλεις, φυγαδευτήρια ἔσονται ὑμῖν
Numbers 35:13 (NETS) Numbers 35:13 (English Elpenor)
And the cities that you give as the six cities shall be places of refuge for you. And the cities which ye shall assign, [even] the six cities, shall be places of refuge for you.
Numbers 35:14 (Tanakh) Numbers 35:14 (KJV) Numbers 35:14 (NET)
Ye shall give three cities beyond the Jordan, and three cities shall ye give in the land of Canaan; they shall be cities of refuge. Ye shall give three cities on this side Jordan, and three cities shall ye give in the land of Canaan, which shall be cities of refuge. “‘You must give three towns on this side of the Jordan, and you must give three towns in the land of Canaan; they must be towns of refuge.
Numbers 35:14 (Septuagint BLB) Numbers 35:14 (Septuagint Elpenor)
τὰς τρεῗς πόλεις δώσετε ἐν τῷ πέραν τοῦ Ιορδάνου καὶ τὰς τρεῗς πόλεις δώσετε ἐν γῇ Χανααν τὰς τρεῖς πόλεις δώσετε πέραν τοῦ ᾿Ιορδάνου καὶ τὰς τρεῖς πόλεις δώσετε ἐν γῇ Χαναάν
Numbers 35:14 (NETS) Numbers 35:14 (English Elpenor)
Three cities you shall give beyond the Jordan, and three cities you shall give in the land of Chanaan. Ye shall assign three cities on the other side of Jordan, and ye shall assign three cities in the land of Chanaan.
Numbers 35:15 (Tanakh) Numbers 35:15 (KJV) Numbers 35:15 (NET)
For the children of Israel, and for the stranger and for the settler among them, shall these six cities be for refuge, that every one that killeth any person through error may flee thither. These six cities shall be a refuge, both for the children of Israel, and for the stranger, and for the sojourner among them: that every one that killeth any person unawares may flee thither. These six towns will be places of refuge for the Israelites, and for the resident foreigner, and for the settler among them, so that anyone who kills any person accidentally may flee there.
Numbers 35:15 (Septuagint BLB) Numbers 35:15 (Septuagint Elpenor)
φυγάδιον ἔσται τοῗς υἱοῗς Ισραηλ καὶ τῷ προσηλύτῳ καὶ τῷ παροίκῳ τῷ ἐν ὑμῗν ἔσονται αἱ πόλεις αὗται εἰς φυγαδευτήριον φυγεῗν ἐκεῗ παντὶ πατάξαντι ψυχὴν ἀκουσίως φυγαδεῖον ἔσται τοῖς υἱοῖς ᾿Ισραήλ, καὶ τῷ προσηλύτῳ καὶ τῷ παροίκῳ τῷ ἐν ὑμῖν ἔσονται αἱ πόλεις αὗται εἰς φυγαδευτήριον, φυγεῖν ἐκεῖ παντὶ πατάξαντι ψυχὴν ἀκουσίως
Numbers 35:15 (NETS) Numbers 35:15 (English Elpenor)
They shall be an asylum for the sons of Israel and for the guest and for the resident alien among you.  These cities shall be a place of refuge for everyone to flee there when he strikes a soul unintentionally. It shall be a place of refuge for the children of Israel, and for the stranger, and for him that sojourns among you; these cities shall be for a place of refuge, for every one to flee thither who has killed a man unintentionally.
Numbers 35:26 (Tanakh) Numbers 35:26 (KJV) Numbers 35:26 (NET)
But if the manslayer shall at any time go beyond the border of his city of refuge, whither he fleeth; But if the slayer shall at any time come without the border of the city of his refuge, whither he was fled; But if the slayer at any time goes outside the boundary of the town to which he had fled,
Numbers 35:26 (Septuagint BLB) Numbers 35:26 (Septuagint Elpenor)
ἐὰν δὲ ἐξόδῳ ἐξέλθῃ ὁ φονεύσας τὰ ὅρια τῆς πόλεως εἰς ἣν κατέφυγεν ἐκεῗ ἐὰν δὲ ἐξόδῳ ἐξέλθῃ ὁ φονεύσας τὰ ὅρια τῆς πόλεως εἰς ἣν κατέφυγεν ἐκεῖ
Numbers 35:26 (NETS) Numbers 35:26 (English Elpenor)
But if he that commits murder by an exit leaves the bounds of the city, there where he fled for refuge, But if the slayer should in any wise go out beyond the bounds of the city whither he fled for refuge,
Numbers 35:27 (Tanakh) Numbers 35:27 (KJV) Numbers 35:27 (NET)
and the avenger of blood find him without the border of his city of refuge, and the avenger of blood slay the manslayer; there shall be no bloodguiltiness for him; And the revenger of blood find him without the borders of the city of his refuge, and the revenger of blood kill the slayer; he shall not be guilty of blood: and the avenger of blood finds him outside the borders of the town of refuge, and the avenger of blood kills the slayer, he will not be guilty of blood,
Numbers 35:27 (Septuagint BLB) Numbers 35:27 (Septuagint Elpenor)
καὶ εὕρῃ αὐτὸν ὁ ἀγχιστεύων τὸ αἷμα ἔξω τῶν ὁρίων τῆς πόλεως καταφυγῆς αὐτοῦ καὶ φονεύσῃ ὁ ἀγχιστεύων τὸ αἷμα τὸν φονεύσαντα οὐκ ἔνοχός ἐστιν καὶ εὕρῃ αὐτὸν ὁ ἀγχιστεύων τὸ αἷμα ἔξω τῶν ὁρίων τῆς πόλεως καταφυγῆς αὐτοῦ καὶ φονεύσῃ ὁ ἀγχιστεύων τὸ αἷμα τὸν φονεύσαντα, οὐκ ἔνοχός ἐστιν
Numbers 35:27 (NETS) Numbers 35:27 (English Elpenor)
and the one doing the relative’s blood duty finds him outside the bounds of the city of his refuge, and the one doing the relative’s blood duty kills the one that committed murder, he is not liable. and the avenger of blood should find him without the bounds of the city of his refuge, and the avenger of blood should kill the slayer, he is not guilty.
Numbers 35:28 (Tanakh) Numbers 35:28 (KJV) Numbers 35:28 (NET)
because he must remain in his city of refuge until the death of the high priest; but after the death of the high priest the manslayer may return into the land of his possession. Because he should have remained in the city of his refuge until the death of the high priest: but after the death of the high priest the slayer shall return into the land of his possession. because the slayer should have stayed in his town of refuge until the death of the high priest.  But after the death of the high priest, the slayer may return to the land of his possessions.
Numbers 35:28 (Septuagint BLB) Numbers 35:28 (Septuagint Elpenor)
ἐν γὰρ τῇ πόλει τῆς καταφυγῆς κατοικείτω ἕως ἂν ἀποθάνῃ ὁ ἱερεὺς ὁ μέγας καὶ μετὰ τὸ ἀποθανεῗν τὸν ἱερέα τὸν μέγαν ἐπαναστραφήσεται ὁ φονεύσας εἰς τὴν γῆν τῆς κατασχέσεως αὐτοῦ ἐν γὰρ τῇ πόλει τῆς καταφυγῆς κατοικείτω, ἕως ἂν ἀποθάνῃ ὁ ἱερεὺς ὁ μέγας, καὶ μετὰ τὸ ἀποθανεῖν τὸν ἱερέα τὸν μέγαν ἐπαναστραφήσεται ὁ φονεύσας εἰς τὴν γῆν τῆς κατασχέσεως αὐτοῦ
Numbers 35:28 (NETS) Numbers 35:28 (English Elpenor)
For let him live in the city of refuge until the great priest dies, and after the great priest dies, he that committed murder shall return to the land of his possession. For he ought to have remained in the city of refuge till the high-priest died; and after the death of the high-priest the slayer shall return to the land of his possession.
Numbers 35:29 (Tanakh) Numbers 35:29 (KJV) Numbers 35:29 (NET)
And these things shall be for a statute of judgment unto you throughout your generations in all your dwellings. So these things shall be for a statute of judgment unto you throughout your generations in all your dwellings. So these things must be a statutory ordinance for you throughout your generations, in all the places where you live.
Numbers 35:29 (Septuagint BLB) Numbers 35:29 (Septuagint Elpenor)
καὶ ἔσται ταῦτα ὑμῗν εἰς δικαίωμα κρίματος εἰς τὰς γενεὰς ὑμῶν ἐν πάσαις ταῗς κατοικίαις ὑμῶν καὶ ἔσται ταῦτα ὑμῖν εἰς δικαίωμα κρίματος εἰς τὰς γενεὰς ὑμῶν ἐν πάσαις ταῖς κατοικίαις ὑμῶν
Numbers 35:29 (NETS) Numbers 35:29 (English Elpenor)
And these things shall be for you a requirement of judgment for your generations in all your settlements. And these things shall be to you for an ordinance of judgment throughout your generations in all your dwellings.
Numbers 35:30 (Tanakh) Numbers 35:30 (KJV) Numbers 35:30 (NET)
Whoso killeth any person, the murderer shall be slain at the mouth of witnesses; but one witness shall not testify against any person that he die. Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify against any person to cause him to die. “‘Whoever kills any person, the murderer must be put to death by the testimony of witnesses, but one witness cannot testify against any person to cause him to be put to death.
Numbers 35:30 (Septuagint BLB) Numbers 35:30 (Septuagint Elpenor)
πᾶς πατάξας ψυχήν διὰ μαρτύρων φονεύσεις τὸν φονεύσαντα καὶ μάρτυς εἷς οὐ μαρτυρήσει ἐπὶ ψυχὴν ἀποθανεῗν πᾶς πατάξας ψυχήν, διὰ μαρτύρων φονεύσεις τὸν φονεύσαντα, καὶ μάρτυς εἷς οὐ μαρτυρήσει ἐπὶ ψυχὴν ἀποθανεῖν
Numbers 35:30 (NETS) Numbers 35:30 (English Elpenor)
Every one, when he strikes a soul, through witnesses you shall kill the murderer, and one witness shall not bear witness against a soul that he should die. Whoever kills a man, thou shalt slay the murderer on the testimony of witnesses; and one witness shall not testify against a soul that he should die.
Numbers 35:31 (Tanakh) Numbers 35:31 (KJV) Numbers 35:31 (NET)
Moreover ye shall take no ransom for the life of a murderer, that is guilty of death; but he shall surely be put to death. Moreover ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall be surely put to death. Moreover, you must not accept a ransom for the life of a murderer who is guilty of death; he must surely be put to death.
Numbers 35:31 (Septuagint BLB) Numbers 35:31 (Septuagint Elpenor)
καὶ οὐ λήμψεσθε λύτρα περὶ ψυχῆς παρὰ τοῦ φονεύσαντος τοῦ ἐνόχου ὄντος ἀναιρεθῆναι θανάτῳ γὰρ θανατωθήσεται καὶ οὐ λήψεσθε λύτρα περὶ ψυχῆς παρὰ τοῦ φονεύσαντος τοῦ ἐνόχου ὄντος ἀναιρεθῆναι· θανάτῳ γὰρ θανατωθήσεται
Numbers 35:31 (NETS) Numbers 35:31 (English Elpenor)
And you shall not receive ransom for a soul from the one that committed murder, liable to be killed, for he shall be put to death by death. And ye shall not accept ransoms for life from a murderer who is worthy of death, for he shall be surely put to death.
Numbers 35:32 (Tanakh) Numbers 35:32 (KJV) Numbers 35:32 (NET)
And ye shall take no ransom for him that is fled to his city of refuge, that he should come again to dwell in the land, until the death of the priest. And ye shall take no satisfaction for him that is fled to the city of his refuge, that he should come again to dwell in the land, until the death of the priest. And you must not accept a ransom for anyone who has fled to a town of refuge, to allow him to return home and live on his own land before the death of the high priest.
Numbers 35:32 (Septuagint BLB) Numbers 35:32 (Septuagint Elpenor)
οὐ λήμψεσθε λύτρα τοῦ φυγεῗν εἰς πόλιν τῶν φυγαδευτηρίων τοῦ πάλιν κατοικεῗν ἐπὶ τῆς γῆς ἕως ἂν ἀποθάνῃ ὁ ἱερεὺς ὁ μέγας οὐ λήψεσθε λύτρα τοῦ φυγεῖν εἰς πόλιν τῶν φυγαδευτηρίων, τοῦ πάλιν κατοικεῖν ἐπὶ τῆς γῆς, ἕως ἂν ἀποθάνῃ ὁ ἱερεὺς ὁ μέγας
Numbers 35:32 (NETS) Numbers 35:32 (English Elpenor)
And you shall not receive ransom to flee to a city of places of refuge to live again on the land until the great priest dies. Ye shall not accept a ransom [to excuse] his fleeing to the city of refuge, so that he should again dwell in the land, until the death of the high-priest.
Numbers 35:33 (Tanakh) Numbers 35:33 (KJV) Numbers 35:33 (NET)
So ye shall not pollute the land wherein ye are; for blood, it polluteth the land; and no expiation can be made for the land for the blood that is shed therein, but by the blood of him that shed it. So ye shall not pollute the land wherein ye are: for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. “‘You must not pollute the land where you live, for blood defiles the land, and the land cannot be cleansed of the blood that is shed there, except by the blood of the person who shed it.
Numbers 35:33 (Septuagint BLB) Numbers 35:33 (Septuagint Elpenor)
καὶ οὐ μὴ φονοκτονήσητε τὴν γῆν εἰς ἣν ὑμεῗς κατοικεῗτε τὸ γὰρ αἷμα τοῦτο φονοκτονεῗ τὴν γῆν καὶ οὐκ ἐξιλασθήσεται ἡ γῆ ἀπὸ τοῦ αἵματος τοῦ ἐκχυθέντος ἐπ᾽ αὐτῆς ἀλλ᾽ ἐπὶ τοῦ αἵματος τοῦ ἐκχέοντος καὶ οὐ μὴ φονοκτονήσητε τὴν γῆν, εἰς ἣν ὑμεῖς κατοικεῖτε· τὸ γὰρ αἷμα τοῦτο φονοκτονεῖ τὴν γῆν, καὶ οὐκ ἐξιλασθήσεται ἡ γῆ ἀπὸ τοῦ αἵματος τοῦ ἐκχυθέντος ἐπ’ αὐτῆς, ἀλλ’ ἐπὶ τοῦ αἵματος τοῦ ἐκχέοντος
Numbers 35:33 (NETS) Numbers 35:33 (English Elpenor)
And you shall not kill by murder the land on which you live.  For this blood kills the land by murder, and the land shall not be atoned for from the blood that was shed upon it, except by the blood of the one who shed it. So shall ye not pollute with murder the land in which ye dwell; for this blood pollutes the land, and the land shall not be purged from the blood shed upon it, but by the blood of him that shed it.
Numbers 35:34 (Tanakh) Numbers 35:34 (KJV) Numbers 35:34 (NET)
And thou shalt not defile the land which ye inhabit, in the midst of which I dwell; for I HaShem dwell in the midst of the children of Israel.’ Defile not therefore the land which ye shall inhabit, wherein I dwell: for I the LORD dwell among the children of Israel. Therefore do not defile the land that you will inhabit, in which I live, for I the Lord live among the Israelites.’”
Numbers 35:34 (Septuagint BLB) Numbers 35:34 (Septuagint Elpenor)
καὶ οὐ μιανεῗτε τὴν γῆν ἐφ᾽ ἧς κατοικεῗτε ἐπ᾽ αὐτῆς ἐφ᾽ ἧς ἐγὼ κατασκηνώσω ἐν ὑμῗν ἐγὼ γάρ εἰμι κύριος κατασκηνῶν ἐν μέσῳ τῶν υἱῶν Ισραηλ καὶ οὐ μιανεῖτε τὴν γῆν, ἐφ’ ἧς κατοικεῖτε ἐπ’ αὐτῆς, ἐφ’ ἧς ἐγὼ κατασκηνῶ ἐν ὑμῖν· ἐγὼ γάρ εἰμι Κύριος κατασκηνῶν ἐν μέσῳ τῶν υἱῶν ᾿Ισραήλ
Numbers 35:34 (NETS) Numbers 35:34 (English Elpenor)
And you shall not defile the land that you live upon, on which I will encamp among you, for I am the Lord, encamping in the midst of the sons of Israel. And ye shall not defile the land whereon ye dwell, on which I dwell in the midst of you; for I am the Lord dwelling in the midst of the children of Israel.

[1] Genesis 9:1

[2] NET note 11: The word “punishment” is not in the Hebrew text, but is supplied in the translation for clarification. The verb דָּרָשׁ (darash) means “to require, to seek, to ask for, to exact.” Here it means that God will exact punishment for the taking of a life. See R. Mawdsley, “Capital Punishment in Gen. 9:6,” CentBib 18 (1975): 20-25.

Isaiah 53:10-12, Part 5

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

Masoretic Text

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

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

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

Masoretic Text

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

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

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

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

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

Masoretic Text

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

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

The next negative example follows:

Masoretic Text

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

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

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

The positive example is the very next verse.

Masoretic Text

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

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

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

Masoretic Text

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

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

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

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

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

A nearby positive example follows.

Masoretic Text

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

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

The next negative example follows:

Masoretic Text

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

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

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

The positive example follows:

Masoretic Text

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

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

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

Masoretic Text

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

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

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

The final positive example for this essay follows:

Masoretic Text

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

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

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

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

Isaiah 20:2 (Tanakh)

 Isaiah 20:2 (KJV)

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

Isaiah 20:2 (Septuagint BLB)

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

Isaiah 20:2 (NETS)

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

Isaiah 22:21 (Tanakh)

 Isaiah 22:21 (KJV)

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

Isaiah 22:21 (Septuagint BLB)

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

Isaiah 22:21 (NETS)

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

Isaiah 25:10 (Tanakh)

 Isaiah 25:10 (KJV)

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

Isaiah 25:10 (Septuagint BLB)

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

Isaiah 25:10 (NETS)

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

Isaiah 25:11 (Tanakh)

 Isaiah 25:11 (KJV)

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

Isaiah 25:11 (Septuagint BLB)

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

Isaiah 25:11 (NETS)

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

Isaiah 29:23 (Tanakh)

 Isaiah 29:23 (KJV)

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

Isaiah 29:23 (Septuagint BLB)

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

Isaiah 29:23 (NETS)

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

Isaiah 31:3 (Tanakh)

 Isaiah 31:3 (KJV)

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

Isaiah 31:3 (Septuagint BLB)

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

Isaiah 31:3 (NETS)

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

Isaiah 47:14 (Tanakh)

 Isaiah 47:14 (KJV)

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

Isaiah 47:14 (Septuagint BLB)

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

Isaiah 47:14 (NETS)

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

Isaiah 48:13 (Tanakh)

 Isaiah 48:13 (KJV)

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

Isaiah 48:13 (Septuagint BLB)

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

Isaiah 48:13 (NETS)

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

Isaiah 50:11 (Tanakh)

 Isaiah 50:11 (KJV)

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

Isaiah 50:11 (Septuagint BLB)

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

Isaiah 50:11 (NETS)

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

Isaiah 50:2 (Tanakh)

 Isaiah 50:2 (KJV)

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

Isaiah 50:2 (Septuagint BLB)

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

Isaiah 50:2 (NETS)

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

To Make Holy, Part 9

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

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

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

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

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

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

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

people of the kingdom

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

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

children of the kingdom

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I’ll pick this up in another essay.

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

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

It is interesting to hear this as Jesus’ prayer:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Daniel 3:18 (Tanakh)

 Daniel 3:18 (KJV)

Daniel 3:18 (NET)
But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. But if he does not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”

Daniel 3:18 (Septuagint BLB)

Daniel 3:18 (Septuagint Elpenor)
καὶ ἐὰν μή γνωστὸν ἔστω σοι βασιλεῦ ὅτι τοῗς θεοῗς σου οὐ λατρεύομεν καὶ τῇ εἰκόνι τῇ χρυσῇ ᾗ ἔστησας οὐ προσκυνοῦμεν καὶ ἐὰν μή, γνωστὸν ἔστω σοι, βασιλεῦ, ὅτι τοῖς θεοῖς σου οὐ λατρεύομεν καὶ τῇ εἰκόνι, ᾗ ἔστησας, οὐ προσκυνοῦμεν

Daniel 3:18 (NETS)

Daniel 3:18 (English Elpenor)
And if not, let it be known to you, O king, that we will not serve your gods, and we will not do obeisance to the image, which you have set up.” But if not, be it known to thee, O king, that we will not serve thy gods, nor worship the image which thou hast set up.
Daniel 3:26 (Tanakh) Daniel 3:26 (KJV) Daniel 3:26 (NET)
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither.  Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. Then Nebuchadnezzar approached the door of the furnace of blazing fire.  He called out, “Shadrach, Meshach, and Abednego, servants of the most high God, come out!  Come here!”  Then Shadrach, Meshach, and Abednego emerged from the fire.
Daniel 3:26 (Septuagint BLB) Daniel 3:26 (Septuagint Elpenor)
τότε προσῆλθεν Ναβουχοδονοσορ πρὸς τὴν θύραν τῆς καμίνου τοῦ πυρὸς τῆς καιομένης καὶ εἶπεν Σεδραχ Μισαχ Αβδεναγω οἱ δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου ἐξέλθετε καὶ δεῦτε καὶ ἐξῆλθον Σεδραχ Μισαχ Αβδεναγω ἐκ μέσου τοῦ πυρός τότε προσῆλθε Ναβουχοδονόσορ πρὸς τὴν θύραν τῆς καμίνου τοῦ πυρὸς τῆς καιομένης καὶ εἶπε· Σεδράχ, Μισάχ, ᾿Αβδεναγώ, οἱ δοῦλοι τοῦ Θεοῦ τοῦ ῾Υψίστου, ἐξέλθετε καὶ δεῦτε. καὶ ἐξῆλθον Σεδράχ, Μισάχ, ᾿Αβδεναγὼ ἐκ μέσου τοῦ πυρός
Daniel 3:93 (NETS) Daniel 3:26 (English Elpenor)
Then Nabouchodonosor approached the door of the furnace blazing with fire and said, “Sedrach, Misach, Abdenago, slaves of the Most High God, come out and come here!”  And Sedrach, Misach, Abdenago came out from the middle of the fire. Then Nabuchodonosor drew near to the door of the burning fiery furnace, and said, Sedrach, Misach, and Abdenago, ye servants of the most high God, proceed forth, and come hither.  So Sedrach, Misach, and Abdenago, came forth out of the midst of the fire.
Daniel 3:27 (Tanakh) Daniel 3:27 (KJV) Daniel 3:27 (NET)
And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically unharmed by the fire.  The hair of their heads was not singed, nor were their trousers damaged.  Not even the smell of fire was to be found on them!
Daniel 3:27 (Septuagint BLB) Daniel 3:27 (Septuagint Elpenor)
καὶ συνάγονται οἱ σατράπαι καὶ οἱ στρατηγοὶ καὶ οἱ τοπάρχαι καὶ οἱ δυνάσται τοῦ βασιλέως καὶ ἐθεώρουν τοὺς ἄνδρας ὅτι οὐκ ἐκυρίευσεν τὸ πῦρ τοῦ σώματος αὐτῶν καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτῶν οὐκ ἐφλογίσθη καὶ τὰ σαράβαρα αὐτῶν οὐκ ἠλλοιώθη καὶ ὀσμὴ πυρὸς οὐκ ἦν ἐν αὐτοῗς καὶ συνάγονται οἱ σατράπαι καὶ οἱ στρατηγοὶ καὶ οἱ τοπάρχαι καὶ οἱ δυνάσται τοῦ βασιλέως καὶ ἐθεώρουν τοὺς ἄνδρας ὅτι οὐκ ἐκυρίευσε τὸ πῦρ τοῦ σώματος αὐτῶν, καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτῶν οὐκ ἐφλογίσθη, καὶ τὰ σαράβαρα αὐτῶν οὐκ ἠλλοιώθη, καὶ ὀσμὴ πυρὸς οὐκ ἦν ἐν αὐτοῖς
Daniel 3:94 (NETS) Daniel 3:27 (English Elpenor)
And the satraps and the generals and the local rulers and the dynasts of the king gathered together and looked at the men, that the fire had not had any power over their body; the hair of their heads was not singed, and their trousers were not changed, and a smell of fire was not on them. Then were assembled the satraps, and captains, and heads of provinces, and the royal princes; and they saw the men, and perceived that the fire had not had power against their bodies, and the hair of their head was not burnt, and their coats were not scorched, nor was the smell of fire upon them.
Daniel 12:3 (Tanakh) Daniel 12:3 (KJV) Daniel 12:3 (NET)
And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But the wise will shine like the brightness of the heavenly expanse.  And those bringing many to righteousness will be like the stars forever and ever.
Daniel 12:3 (Septuagint BLB) Daniel 12:3 (Septuagint Elpenor)
καὶ οἱ συνιέντες ἐκλάμψουσιν ὡς ἡ λαμπρότης τοῦ στερεώματος καὶ ἀπὸ τῶν δικαίων τῶν πολλῶν ὡς οἱ ἀστέρες εἰς τοὺς αἰῶνας καὶ ἔτι καὶ οἱ συνιέντες ἐκλάμψουσιν ὡς ἡ λαμπρότης τοῦ στερεώματος καὶ ἀπὸ τῶν δικαίων τῶν πολλῶν ὡς οἱ ἀστέρες εἰς τοὺς αἰῶνας καὶ ἔτι
Daniel 12:3 (NETS) Daniel 12:3 (English Elpenor)
And those who are intelligent will shine like the splendor of the firmament, and some of the many righteous, like the stars forever and anon. And the wise shall shine as the brightness of the firmament, and [some] of the many righteous as the stars for ever and ever.
Matthew 13:24, 25 (NET) Matthew 13:24, 25 (KJV)
He presented them with another parable: “The kingdom of heaven is like a person who sowed good seed in his field. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
῎Αλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων· ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ αλλην παραβολην παρεθηκεν αυτοις λεγων ωμοιωθη η βασιλεια των ουρανων ανθρωπω σπειροντι καλον σπερμα εν τω αγρω αυτου αλλην παραβολην παρεθηκεν αυτοις λεγων ωμοιωθη η βασιλεια των ουρανων ανθρωπω σπειροντι καλον σπερμα εν τω αγρω αυτου
But while everyone was sleeping, an enemy came and sowed darnel among the wheat and went away. But while men slept, his enemy came and sowed tares among the wheat, and went his way.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἐπέσπειρεν ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν εν δε τω καθευδειν τους ανθρωπους ηλθεν αυτου ο εχθρος και εσπειρεν ζιζανια ανα μεσον του σιτου και απηλθεν εν δε τω καθευδειν τους ανθρωπους ηλθεν αυτου ο εχθρος και εσπειρεν ζιζανια ανα μεσον του σιτου και απηλθεν
Matthew 13:30 (NET) Matthew 13:30 (KJV)
Let both grow together until the harvest.  At harvest time I will tell the reapers, “First collect the darnel and tie it in bundles to be burned, but then gather the wheat into my barn.”’” Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἄφετε συναυξάνεσθαι ἀμφότερα ἕως τοῦ θερισμοῦ, καὶ ἐν καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς· συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ |εἰς| δέσμας πρὸς τὸ κατακαῦσαι αὐτά, τὸν δὲ σῖτον |συναγάγετε| εἰς τὴν ἀποθήκην μου αφετε συναυξανεσθαι αμφοτερα μεχρι του θερισμου και εν τω καιρω του θερισμου ερω τοις θερισταις συλλεξατε πρωτον τα ζιζανια και δησατε αυτα εις δεσμας προς το κατακαυσαι αυτα τον δε σιτον συναγαγετε εις την αποθηκην μου αφετε συναυξανεσθαι αμφοτερα μεχρι του θερισμου και εν καιρω του θερισμου ερω τοις θερισταις συλλεξατε πρωτον τα ζιζανια και δησατε αυτα εις δεσμας προς το κατακαυσαι αυτα τον δε σιτον συναγαγετε εις την αποθηκην μου
Matthew 13:37 (NET) Matthew 13:37 (KJV)
He answered, “The one who sowed the good seed is the Son of Man. He answered and said unto them, He that soweth the good seed is the Son of man;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ δὲ ἀποκριθεὶς εἶπεν· ὁ σπείρων τὸ καλὸν σπέρμα ἐστὶν ὁ υἱὸς τοῦ ἀνθρώπου ο δε αποκριθεις ειπεν αυτοις ο σπειρων το καλον σπερμα εστιν ο υιος του ανθρωπου ο δε αποκριθεις ειπεν αυτοις ο σπειρων το καλον σπερμα εστιν ο υιος του ανθρωπου
John 15:21, 22 (NET) John 15:21, 22 (KJV)
But they will do all these things to you on account of my name because they do not know the one who sent me. But all these things will they do unto you for my name’s sake, because they know not him that sent me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀλλὰ ταῦτα πάντα ποιήσουσιν εἰς ὑμᾶς διὰ τὸ ὄνομα μου, ὅτι οὐκ οἴδασιν τὸν πέμψαντα με αλλα ταυτα παντα ποιησουσιν υμιν δια το ονομα μου οτι ουκ οιδασιν τον πεμψαντα με αλλα ταυτα παντα ποιησουσιν υμιν δια το ονομα μου οτι ουκ οιδασιν τον πεμψαντα με
If I had not come and spoken to them, they would not be guilty of sin.  But they no longer have any excuse for their sin. If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰ μὴ ἦλθον καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἴχοσαν· νῦν δὲ πρόφασιν οὐκ ἔχουσιν περὶ τῆς ἁμαρτίας αὐτῶν ει μη ηλθον και ελαλησα αυτοις αμαρτιαν ουκ ειχον νυν δε προφασιν ουκ εχουσιν περι της αμαρτιας αυτων ει μη ηλθον και ελαλησα αυτοις αμαρτιαν ουκ ειχον νυν δε προφασιν ουκ εχουσιν περι της αμαρτιας αυτων
John 15:24 (NET) John 15:24 (KJV)
If I had not performed among them the miraculous deeds that no one else did, they would not be guilty of sin.  But now they have seen the deeds and have hated both me and my Father. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰ τὰ ἔργα μὴ ἐποίησα ἐν αὐτοῖς ἃ οὐδεὶς ἄλλος ἐποίησεν, ἁμαρτίαν οὐκ εἴχοσαν· νῦν δὲ καὶ ἑωράκασιν καὶ μεμισήκασιν καὶ ἐμὲ καὶ τὸν πατέρα μου. ει τα εργα μη εποιησα εν αυτοις α ουδεις αλλος πεποιηκεν αμαρτιαν ουκ ειχον νυν δε και εωρακασιν και μεμισηκασιν και εμε και τον πατερα μου ει τα εργα μη εποιησα εν αυτοις α ουδεις αλλος πεποιηκεν αμαρτιαν ουκ ειχον νυν δε και εωρακασιν και μεμισηκασιν και εμε και τον πατερα μου
John 15:26 (NET) John 15:26 (KJV)
When the Advocate comes, whom I will send you from the Father—the Spirit of truth who goes out from the Father—he will testify about me, But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ οταν δε ελθη ο παρακλητος ον εγω πεμψω υμιν παρα του πατρος το πνευμα της αληθειας ο παρα του πατρος εκπορευεται εκεινος μαρτυρησει περι εμου οταν δε ελθη ο παρακλητος ον εγω πεμψω υμιν παρα του πατρος το πνευμα της αληθειας ο παρα του πατρος εκπορευεται εκεινος μαρτυρησει περι εμου

Matthew 13:43 (NET)

Matthew 13:43 (KJV)
Then the righteous will shine like the sun in the kingdom of their Father.  The one who has ears had better listen! Then shall the righteous shine forth as the sun in the kingdom of their Father.  Who hath ears to hear, let him hear.

NET Parallel Greek

 Stephanus Textus Receptus

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

 

[1] John 17:17 (NET)

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

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

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

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

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

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

[8] Romans 8:14 (NET)

[9] John 12:32 (NET)

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

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

[12] Matthew 26:39b (NET)

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

[14] Galatians 5:17 (NET) Table

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

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

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

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

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

[20] John 3:16 (KJV) Table

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

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

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

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

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

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

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

Psalm 22, Part 7

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

Masoretic Text

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

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

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

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

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

Masoretic Text

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

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

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

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

The former is the more visually explicit:

Masoretic Text

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

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

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

There were three other occurrences translated with forms of διασπείρω:

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

Esther 3:8 is the most tantalizing:

Masoretic Text

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

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

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

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

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

Masoretic Text

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

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

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

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

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

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

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

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

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

Masoretic Text

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

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

One last occurrence caught my ear:

Masoretic Text

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

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

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

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

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

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

Psalm 92:9 (Tanakh)

 Psalm 92:9 (KJV)

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

Psalm 92:9 (Septuagint BLB)

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

Psalm 91:10 (NETS)

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

Genesis 2:10 (Tanakh)

 Genesis 2:10 (KJV)

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

Genesis 2:10 (Septuagint BLB)

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

Genesis 2:10 (NETS)

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

Esther 3:8 (Tanakh)

 Esther 3:8 (KJV)

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

Esther 3:8 (Septuagint BLB)

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

Esther 3:8 (NETS)

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

Psalm 141:7 (Tanakh)

 Psalm 141:7 (KJV)

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

Psalm 141:7 (Septuagint BLB)

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

Psalm 140:7 (NETS)

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

Ruth 1:15 (Tanakh)

 Ruth 1:15 (KJV)

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

Ruth 1:15 (Septuagint BLB)

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

Ruth 1:15 (NETS)

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

Ruth 1:16 (Tanakh)

 Ruth 1:16 (KJV)

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

Ruth 1:16 (Septuagint BLB)

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

Ruth 1:16 (NETS)

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

Ruth 1:17 (Tanakh)

 Ruth 1:17 (KJV)

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

Ruth 1:17 (Septuagint BLB)

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

Ruth 1:17 (NETS)

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

Hosea 4:14 (Tanakh)

 Hosea 4:14 (KJV)

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

Hosea 4:14 (Septuagint BLB)

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

Hosea 4:14 (NETS)

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

[1] Pulpit Commentary, Psalm 22:14

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

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

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

Who Am I? Part 13

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

John continued (1 John 3:17 NET):

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

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

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

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

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

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

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

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

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

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

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

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

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

[1] Who Am I?, Part 3

[2] The Stephanus Textus Receptus and Byzantine Majority Text had τον αδελφον (KJV: the brethren) following love (KJV: loveth).  The NET parallel Greek text and NA28 did not.

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

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

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

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

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

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

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

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

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

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

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

[14] John 8:29 (NET)

[15] Romans 11:36 (NET)

Who Am I? Part 12

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

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

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

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

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

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

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

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

Matthew 26:36-39a (NET)

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

John 18:1 (NET)
When he had said these things (John 13:31-17:26),
Then Jesus went with them Then they went Then Jesus went out and made his way, as he customarily did, to the Mount of Olives, and the[8] disciples followed him. Jesus went out with his disciples
across the[9] Kidron Valley.   There was an orchard there,
to a place called Gethsemane,[10] to a place called Gethsemane,[11]
When he came to the place,
and he and his disciples went into it.
and he said to the disciples, and Jesus said to his disciples, he said to them,
“Sit here while I go over there and pray.” “Sit here while I pray.”
“Pray that you will not fall into temptation.”
He took with him Peter and the two sons of Zebedee, and he became anguished and distressed.  Then he[12] said to them, “My soul is deeply grieved, even to the point of death.  Remain here and stay awake with me.” He took Peter, James,[13] and John[14] with him,[15] and became very troubled and distressed.  He said to them, “My soul is deeply grieved, even to the point of death.  Remain here and stay alert.”
Going a little farther, he threw himself down with his face to the ground and prayed, Going a little farther, he threw[16] himself to the ground and prayed He went away from them about a stone’s throw, knelt down, and prayed,
that if it were possible the hour would pass from him.

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

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

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

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

Matthew 26:39b (NET)

 Mark 14:36 (NET)

Luke 22:42 (NET)
He said,
“My Father, if possible, “Abba, Father, all things are possible for you.
“Father, if you are willing,
let this cup pass from me!  Yet not what I will, but what you will.” Take this cup away from me.  Yet not what I will, but what you will.” take this cup away[22] from me.  Yet not my will but yours be done.”

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

Matthew 26:39c (NET)

Mark 14:36c (NET)
Yet not what I will, but what you will. Yet not what I will, but what you will.

Matthew 26:39c (NET Parallel Greek)

Mark 14:36c (NET Parallel Greek)
πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλ᾿ ὡς σύ ἀλλ᾿ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ

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

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

Matthew 26:40, 41 (NET)

Mark 14:37, 38 (NET)
Then he came to the disciples and found them sleeping.  He said to Peter, Then he came and found them sleeping, and said to Peter,
“Simon, are you sleeping?
“So, couldn’t you stay awake with me for one hour?  Stay awake and pray that you will not fall into temptation.  The spirit is willing, but the flesh is weak.” Couldn’t you stay awake for one hour?  Stay awake and pray that you will not fall[23] into temptation.  The spirit is willing, but the flesh is weak.”

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

If you can force your heart and nerve and sinew

   To serve your turn long after they are gone,

And so hold on when there is nothing in you

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

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

Matthew 26:42 (NET)

 Mark 14:39 (NET)

Luke 22:43 ,44 (NET)
He went away a second time and prayed, He went away again and prayed the same thing.
Then an angel from heaven appeared to him and strengthened him.  And in his anguish he prayed more earnestly, and his sweat was like drops of blood falling to the ground.
“My Father, if this cup[27] cannot be taken away[28] unless I drink it, your will must be done.”

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

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

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

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

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

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

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

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

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

The scene of Jesus’ anguish in prayer continued:

Matthew 26:43-46 (NET)

 Mark 14:40-42 (NET)

Luke 22:45, 46 (NET)
When he got up from prayer,
He came again and found[33] them sleeping; When he came[34] again he found them sleeping; he came to the disciples and found them sleeping,
exhausted from grief.
they could not keep their eyes open. they could not keep their eyes open.[35]
. And they did not know what to tell him.
So he said to them, “Why are you sleeping?  Get up and pray that you will not fall into temptation!”
So leaving them again, he went away and prayed for the third time, saying the same thing once more.[36]
Then he came to the[37] disciples and said to them, “Are you still sleeping and resting? He came a third time and said to them, “Are you still sleeping and resting?
Enough of that!
Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners.  Get up, let us go.  Look!  My betrayer is approaching!” The hour has come.  Look, the Son of Man is betrayed into the hands of sinners.  Get up, let us go.  Look!  My betrayer is approaching!”

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

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

Willpower

The Indwelling Spirit of God
If you can force your heart and nerve and sinew

To serve your turn long after they are gone,

And so hold on when there is nothing in you

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

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

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

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

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

Matthew 26:45b, 46 (NET)

Mark 14:41b, 42 (NET)
Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners…My betrayer is approaching!” The hour has come.  Look, the Son of Man is betrayed into the hands of sinners…My betrayer is approaching!”

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

Though the emphasis above may be on the betrayer (παραδιδούς, another form of παραδίδωμι) Judas Iscariot, Jesus was handed over and delivered by God the Father long before Judas was born: How then would the scriptures that say it must happen this way be fulfilled?[43]  For God so loved the world, that he gave his only begotten (μονογενῆ, a form of μονογενής) Son, that whosoever believeth in him should not perish, but have everlasting life.[44]  Yet none of this was contrary to Jesus’ own free will (John 10:17, 18 NET).

This is why the Father loves me—because I lay down my life, so that I may take it back again.  No one takes it away from me, but I lay it down of my own free will. [45]  I have the authority to lay it down, and I have the authority to take it back again.  This commandment I received from my Father.

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

Masoretic Text

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

Isaiah 55:10, 11 (English Elpenor)
For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: The rain and snow fall from the sky and do not return, but instead water the earth and make it produce and yield crops, and provide seed for the planter and food for those who must eat. For as rain or snow comes down from heaven and will not return until it has soaked the earth and brought forth and blossomed and given seed to the sower and bread for food, For as rain shall come down, or snow, from heaven, and shall not return until it have saturated the earth, and it bring forth, and bud, and give seed to the sower, and bread for food:
So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. In the same way, the promise that I make does not return to me, having accomplished nothing.  No, it is realized as I desire and is fulfilled as I intend.” so shall my word be, whatever goes out from my mouth; it shall not return until whatever I have willed (ἠθέλησα) is fulfilled, and I will prosper your ways and my commandments. so shall my word be, whatever shall proceed out of my mouth, it shall by no means turn back, until all the things which I willed (ἠθέλησα) shall have been accomplished; and I will make thy[46] ways prosperous, and [will effect] my commands.

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

Isaiah 55:10 (Tanakh)

Isaiah 55:10 (KJV)

Isaiah 55:10 (NET)
For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: The rain and snow fall from the sky and do not return, but instead water the earth and make it produce and yield crops, and provide seed for the planter and food for those who must eat.

Isaiah 55:10 (Septuagint BLB)

Isaiah 55:10 (Septuagint Elpenor)
ὡς γὰρ ἐὰν καταβῇ ὑετὸς ἢ χιὼν ἐκ τοῦ οὐρανοῦ καὶ οὐ μὴ ἀποστραφῇ ἕως ἂν μεθύσῃ τὴν γῆν καὶ ἐκτέκῃ καὶ ἐκβλαστήσῃ καὶ δῷ σπέρμα τῷ σπείροντι καὶ ἄρτον εἰς βρῶσιν ὡς γὰρ ἂν καταβῇ ὁ ὑετὸς ἢ χιὼν ἐκ τοῦ οὐρανοῦ καὶ οὐ μὴ ἀποστραφῇ, ἕως ἂν μεθύσῃ τὴν γῆν, καὶ ἐκτέκῃ καὶ ἐκβλαστήσῃ καὶ δῷ σπέρμα τῷ σπείραντι καὶ ἄρτον εἰς βρῶσιν

Isaiah 55:10 (NETS)

Isaiah 55:10 (English Elpenor)
For as rain or snow comes down from heaven and will not return until it has soaked the earth and brought forth and blossomed and given seed to the sower and bread for food, For as rain shall come down, or snow, from heaven, and shall not return until it have saturated the earth, and it bring forth, and bud, and give seed to the sower, and bread for food:

Isaiah 55:11 (Tanakh)

 Isaiah 55:11 (KJV)

Isaiah 55:11 (NET)
So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. In the same way, the promise that I make does not return to me, having accomplished nothing.  No, it is realized as I desire and is fulfilled as I intend.”

Isaiah 55:11 (Septuagint BLB)

Isaiah 55:11 (Septuagint Elpenor)
οὕτως ἔσται τὸ ῥῆμά μου ὃ ἐὰν ἐξέλθῃ ἐκ τοῦ στόματός μου οὐ μὴ ἀποστραφῇ ἕως ἂν συντελεσθῇ ὅσα ἠθέλησα καὶ εὐοδώσω τὰς ὁδούς σου καὶ τὰ ἐντάλματά μου οὕτως ἔσται τὸ ῥῆμά μου, ὃ ἐὰν ἐξέλθῃ ἐκ τοῦ στόματός μου, οὐ μὴ ἀποστραφῇ, ἕως ἂν τελεσθῇ ὅσα ἂν ἠθέλησα καὶ εὐοδώσω τὰς ὁδούς μου καὶ τὰ ἐντάλματά μου

Isaiah 55:11 (NETS)

Isaiah 55:11 (English Elpenor)
so shall my word be, whatever goes out from my mouth; it shall not return until whatever I have willed is fulfilled, and I will prosper your ways and my commandments. so shall my word be, whatever shall proceed out of my mouth, it shall by no means turn back, until all the things which I willed shall have been accomplished; and I will make thy ways prosperous, and [will effect] my commands.

Matthew 26:36 (NET)

Matthew 26:36 (KJV)
Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.” Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.

NET Parallel Greek

 Stephanus Textus Receptus

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

Matthew 26:38, 39 (NET)

Matthew 26:38, 39 (KJV)
Then he said to them, “My soul is deeply grieved, even to the point of death.  Remain here and stay awake with me.” Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

Mark 14:32, 33 (NET)

Mark 14:32, 33 (KJV)
Then they went to a place called Gethsemane, and Jesus said to his disciples, “Sit here while I pray.” And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray.

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

Mark 14:35 (NET)

Mark 14:35 (KJV)
Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him. And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him.

NET Parallel Greek

 Stephanus Textus Receptus

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

Luke 22:39 (NET)

Luke 22:39 (KJV)
Then Jesus went out and made his way, as he customarily did, to the Mount of Olives, and the disciples followed him. And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.

NET Parallel Greek

 Stephanus Textus Receptus

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

John 18:1 (NET)

John 18:1 (KJV)
When he had said these things, Jesus went out with his disciples across the Kidron Valley.  There was an orchard there, and he and his disciples went into it. When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.

NET Parallel Greek

 Stephanus Textus Receptus

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

Luke 22:42 (NET)

Luke 22:42 (KJV)
“Father, if you are willing, take this cup away from me.  Yet not my will but yours be done.” Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.

NET Parallel Greek

 Stephanus Textus Receptus

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

Mark 14:38 (NET)

Mark 14:38 (KJV)
Stay awake and pray that you will not fall into temptation.  The spirit is willing, but the flesh is weak.” Watch ye and pray, lest ye enter into temptation.  The spirit truly is ready, but the flesh is weak.

NET Parallel Greek

 Stephanus Textus Receptus

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

Matthew 26:42 (NET)

Matthew 26:42 (KJV)
He went away a second time and prayed, “My Father, if this cup cannot be taken away unless I drink it, your will must be done.” He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.

NET Parallel Greek

 Stephanus Textus Receptus

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

James 2:24 (NET)

James 2:24 (KJV)
You see that a person is justified by works and not by faith alone. Ye see then how that by works a man is justified, and not by faith only.

NET Parallel Greek

 Stephanus Textus Receptus

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

Matthew 26:43-45 (NET)

Matthew 26:43-45 (KJV)
He came again and found them sleeping; they could not keep their eyes open. And he came and found them asleep again: for their eyes were heavy.

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

Mark 14:40 (NET)

Mark 14:40 (KJV)
When he came again he found them sleeping; they could not keep their eyes open.  And they did not know what to tell him. And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him.

NET Parallel Greek

 Stephanus Textus Receptus

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

Mark 9:31 (NET)

Mark 9:31 (KJV)
for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men.  They will kill him, and after three days he will rise.” For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.

NET Parallel Greek

 Stephanus Textus Receptus

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

[1] John 8:29b (NET)

[2] John 14:10b (KJV)

[3] Galatians 5:16 (NET)

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

[5] John 16:8 (NET)

[6] John 12:32 (NET)

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

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

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

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

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

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

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

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

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

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

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

[18] Matthew 26:39b (NET)

[19] Mark 14:36a (NET)

[20] Mark 14:35b (NET)

[21] Romans 7:24 (NET)

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

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

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

[25] John 2:25 (NET)

[26] Hebrews 4:15 (NET)

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

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

[29] Matthew 26:54 (NET)

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

[31] James 2:24 (NET)

[32] John 14:10b (KJV)

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

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

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

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

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

[38] Philippians 4:7 (NET)

[39] Philippians 2:13 (KJV) Table

[40] Matthew 26:2 (NET)

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

[42] Mark 9:31 (KJV)

[43] Matthew 26:54 (NET)

[44] John 3:16 (KJV) Table

[45] Who Am I? Part 11

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

Who Am I? Part 11

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

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

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

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

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

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

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

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

I lifted the following diagram from a site online.

The Throne Diagram

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

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

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

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

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

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

No one takes [my life] away from me, but I lay it down of my own free will.  I have the authority to lay it down, and I have the authority to take it back again.  This commandment I received from my Father.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Numbers 32:23 (Tanakh)

 Numbers 32:23 (KJV)

Numbers 32:23 (NET)
But if ye will not do so, behold, ye have sinned against HaShem; and know ye your sin which will find you. But if ye will not do so, behold, ye have sinned against the LORD: and be sure your sin will find you out. “But if you do not do this, then look, you will have sinned against the Lord.  And know that your sin will find you out.

Numbers 32:23 (Septuagint BLB)

Numbers 32:23 (Septuagint Elpenor)
ἐὰν δὲ μὴ ποιήσητε οὕτως ἁμαρτήσεσθε ἔναντι κυρίου καὶ γνώσεσθε τὴν ἁμαρτίαν ὑμῶν ὅταν ὑμᾶς καταλάβῃ τὰ κακά ἐὰν δὲ μὴ ποιήσητε οὕτως, ἁμαρτήσεσθε ἔναντι Κυρίου καὶ γνώσεσθε τὴν ἁμαρτίαν ὑμῶν, ὅταν ὑμᾶς καταλάβῃ τὰ κακά

Numbers 32:23 (NETS)

Numbers 32:23 (English Elpenor)
But if you will not do so, you will sin against the Lord, and you will know your sin when misfortunes overtake you. But if ye will not do so, ye will sin against the Lord; and ye shall know your sin, when afflictions shall come upon you.

John 7:29 (NET)

John 7:29 (KJV)
but I know him because I have come from him and he sent me.” But I know him: for I am from him, and he hath sent me.

NET Parallel Greek

 Stephanus Textus Receptus

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

John 8:28 (NET)

John 8:28 (KJV)
Then Jesus said, “When you lift up the Son of Man, then you will know that I am he, and I do nothing on my own initiative, but I speak just what the Father taught me. Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.

NET Parallel Greek

 Stephanus Textus Receptus

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

John 14:10 (NET)

John 14:10 (KJV)
Do you not believe that I am in the Father, and the Father is in me?  The words that I say to you, I do not speak on my own initiative, but the Father residing in me performs his miraculous deeds. Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.

NET Parallel Greek

 Stephanus Textus Receptus

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

[1] Numbers 32:23b (NET)

[2] Romans 2:22a (NET)

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

[4] John 12:24 (NET)

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

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

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

[8] John 8:28 (NET)

[9] John 8:42 (NET)

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

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

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

[13] John 14:10 (NET)

[14] John 14:10b (KJV)

[15] Galatians 2:20b (KJV)

Isaiah 53:10-12, Part 4

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

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

Masoretic Text

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Masoretic Text

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

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

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

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

Masoretic Text

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

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

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

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

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

A note (41) in the NET reads:

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

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

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

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

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

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

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

Masoretic Text

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

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

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

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

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

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

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

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

John 12:32 (NA28)

 John 12:32 (Stephanus Textus Receptus)

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

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

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

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

Masoretic Text

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

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

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

Masoretic Text

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

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

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

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

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

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

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

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

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

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

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

Isaiah 19:25 (Tanakh)

 Isaiah 19:25 (KJV)

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

Isaiah 19:25 (Septuagint BLB)

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

Isaiah 19:25 (NETS)

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

Isaiah 19:24 (Tanakh)

 Isaiah 19:24 (KJV)

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

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

Isaiah 19:24 (NETS)

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

Isaiah 19:23 (Tanakh)

 Isaiah 19:23 (KJV)

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

Isaiah 19:23 (Septuagint BLB)

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

Isaiah 19:23 (NETS)

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

2 Kings 19:35 (Tanakh)

 2 Kings 19:35 (KJV)

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

2 Kings 19:35 (Septuagint BLB)

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

4 Reigns 19:35 (NETS)

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

2 Kings 19:36 (Tanakh)

 2 Kings 19:36 (KJV)

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

2 Kings 19:36 (Septuagint BLB)

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

4 Reigns 19:36 (NETS)

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

Isaiah 19:16 (Tanakh)

 Isaiah 19:16 (KJV)

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

Isaiah 19:16 (Septuagint BLB)

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

Isaiah 19:16 (NETS)

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

Isaiah 19:17 (Tanakh)

 Isaiah 19:17 (KJV)

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

Isaiah 19:17 (Septuagint BLB)

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

Isaiah 19:17 (NETS)

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

1 Timothy 3:16 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

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

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

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

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

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

[5] Who Am I? Part 10

[6] “The Attack,” from More Sure Word

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

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

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