Tag Archives: 2 Timothy 3:16-17

Westworld, Part 2

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On his very first visit to Westworld William (Jimmi Simpson) asks the host who greets him: “So, how does this work?  Is there an orientation?”[1]

Female Host:  No orientation.  No guidebook.  Figuring out how it works is half the fun.  All you do is make choices…

I suppose anyone can live this way, many do.  But in the real world we have a guidebook called the Bible (2 Timothy 3:16, 17 NET).

Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness [Table], that the person dedicated to God may be capable and equipped for every good work.

This guidebook offers a path to eternal life: Now this is eternal life, Jesus prayed, that they know you, the only true God, and Jesus Christ, whom you sent.[2]  I recommend Jesus’ understanding of eternal life over anything else one might imagine.  It focuses one’s attention on knowing the only true God, and Jesus Christ.  But don’t worry, there are still many choices to make, much fun to be had knowing the mind of our Creator:

Masoretic Text

 Septuagint
Isaiah 55:8, 9 (Tanakh/KJV) Isaiah 55:8, 9 (NET) Isaiah 55:8, 9 (NETS)

Isaiah 55:8, 9 (English Elpenor)
For my thoughts (מַחְשְׁבוֹתַי֙) are not your thoughts (מַחְשְׁב֣וֹתֵיכֶ֔ם), neither are your ways (דַרְכֵיכֶ֖ם) my ways (דְּרָכָ֑י), saith the LORD. “Indeed, my plans (maḥăšāḇâ, מחשבותי) are not like your plans (maḥăšāḇâ, מחשבותיכם), and my deeds (dereḵ, דרכי) are not like your deeds (dereḵ, דרכיכם),” says the Lord, For my plans (βουλαί μου) are not like your plans (βουλαί ὑμῶν), nor are your ways (ὁδοὶ ὑμῶν) like my ways (ὁδοί μου), says the Lord. For my counsels (βουλαί μου) are not as your counsels (βουλαί ὑμῶν), nor are my ways (ὁδοί μου) as your ways (ὁδοὶ ὑμῶν), saith the Lord.
For as the heavens are higher than the earth, so are my ways (דְרָכַי֙) higher than your ways (מִדַּרְכֵיכֶ֔ם), and my thoughts (וּמַחְשְׁבֹתַ֖י) than your thoughts (מִמַּחְשְׁבֹֽתֵיכֶֽם). “for just as the sky is higher than the earth, so my deeds (dereḵ, דרכי) are superior to your deeds (dereḵ, מדרכיכם) and my plans (maḥăšāḇâ, ומחשבתי) superior to your plans (maḥăšāḇâ, ממחשבתיכם). But as heaven is far from the earth, so is my way (ὁδός μου) far from your ways (ὁδῶν ὑμῶν) and your notions (διανοήματα ὑμῶν) from my thought (διανοίας μου). But as the heaven is distant from the earth, so is my way (ὁδός μου) distant from your ways (ὁδῶν ὑμῶν), and your thoughts (διανοήματα ὑμῶν) from my mind (διανοίας μου).

The Man in Black (Ed Harris), a guest at Westworld, contrasted it to the real world in conversation with an android host named Lawrence (Clifton Collins Jr.):[3]

That’s what I love about this place.  All the secrets, all the little things I never noticed, even after all these years.  You know why this beats the real world, Lawrence?  Real world’s just chaos.  It’s an accident.  But in here, every detail adds up to something.

Dr. Robert Ford (Anthony Hopkins) programmed Westworld with all these details in mind:[4]

The guests don’t return for the obvious things we do, the garish things.  They come back because of the subtleties, the details.

Ford, an evolutionist, shares the Man in Black’s worldview to a certain extent, as he explained to his assistant Bernard (Jeffrey Wright):[5]

Ford: “Mistakes” is the word you’re too embarrassed to use.  You ought not to be.  You’re a product of a trillion of them.  Evolution forged the entirety of sentient life on this planet using only one tool: The Mistake.

Bernard: I flattered myself we were taking a more disciplined approach here.  I suppose self-delusion is a gift of natural selection as well.

Ford: Indeed it is.  But, of course, we’ve managed to slip evolution’s leash now, haven’t we?  We can cure any disease, keep even the weak of us alive, and… You know, one fine day, perhaps, we shall even resurrect the dead.  Call forth Lazarus from his cave.  Do you know what that means?  It means that we’re done.  That this is as good as we’re going to get.

Ford thinks of the real world as an endless series of mistakes.  The Man in Black thinks it is meaningless chaos, an accident.  Both deprive themselves of the knowledge of God revealed in the Bible.

I’ll paraphrase the beginning of the Bible with knowledge that can be perceived throughout by anyone who pays attention, but isn’t stated explicitly[6] until nearer the end (Genesis 1:1-2:3 ESV).

In the beginning, Love created the heavens and the earth [Table].  The earth was without form and void, and darkness was over the face of the deep.  And the Spirit of Love was hovering over the face of the waters [Table].  And Love said, “Let there be light,” and there was light [Table].  And Love saw that the light was good.  And Love separated the light from the darkness [Table].  Love called the light Day, and the darkness he called Night.  And there was evening and there was morning, the first day [Table].

And Love said, “Let there be an expanse in the midst of the waters, and let it separate the waters from the waters” [Table].  And Love made the expanse and separated the waters that were under the expanse from the waters that were above the expanse.  And it was so [Table].  And Love called the expanse Heaven.  And there was evening and there was morning, the second day [Table].

And Love said, “Let the waters under the heavens be gathered together into one place, and let the dry land appear.”  And it was so [Table].  Love called the dry land Earth, and the waters that were gathered together he called Seas.  And Love saw that it was good [Table].

And Love said, “Let the earth sprout vegetation, plants yielding seed, and fruit trees bearing fruit in which is their seed, each according to its kind, on the earth.”  And it was so [Table].  The earth brought forth vegetation, plants yielding seed according to their own kinds, and trees bearing fruit in which is their seed, each according to its kind.  And Love saw that it was good [Table].  And there was evening and there was morning, the third day [Table].

And Love said, “Let there be lights in the expanse of the heavens to separate the day from the night.  And let them be for signs and for seasons, and for days and years [Table], and let them be lights in the expanse of the heavens to give light upon the earth.”  And it was so [Table].  And Love made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars [Table].  And Love set them in the expanse of the heavens to give light on the earth [Table], to rule over the day and over the night, and to separate the light from the darkness.  And Love saw that it was good [Table].  And there was evening and there was morning, the fourth day [Table].

And Love said, “Let the waters swarm with swarms of living creatures, and let birds fly above the earth across the expanse of the heavens” [Table].  So Love created the great sea creatures and every living creature that moves, with which the waters swarm, according to their kinds, and every winged bird according to its kind.  And Love saw that it was good [Table].  And Love blessed them, saying, “Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth” [Table].  And there was evening and there was morning, the fifth day [Table].

And Love said, “Let the earth bring forth living creatures according to their kinds—livestock and creeping things and beasts of the earth according to their kinds.”  And it was so [Table].  And Love made the beasts of the earth according to their kinds and the livestock according to their kinds, and everything that creeps on the ground according to its kind.  And Love saw that it was good [Table].

Then Love said, “Let us make man in our image, after our likeness.  And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth” [Table].

So Love created man in his own image, in the image of Love he created him; male and female he created them [Table].

And Love blessed them.  And Love said to them, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth” [Table].  And Love said, “Behold, I have given you every plant yielding seed that is on the face of all the earth, and every tree with seed in its fruit.  You shall have them for food.  And to every beast of the earth and to every bird of the heavens and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.”  And it was so.  And Love saw everything that he had made, and behold, it was very good.  And there was evening and there was morning, the sixth day [Table].

Thus the heavens and the earth were finished, and all the host of them [Table].  And on the seventh day Love finished his work that he had done, and he rested on the seventh day from all his work that he had done [Table].  So Love blessed the seventh day and made it holy, because on it Love rested from all his work that he had done in creation [Table].

Though Bernard spoke of self-delusion as a gift of natural selection, it was just a manner of speaking.   Natural selection has neither the power nor authority, neither mind nor inclination to bestow gifts on anyone.  It is simply a euphemism for death.

The game is played something like this:

If self-delusion can be shown to help evolutionists overcome their anxiety—living in a cold, uncaring universe—enough to relax, have sex and reproduce more offspring than those who believe in God’s love, care and provision for them, evolutionists may become the dominant species.  Then self-delusion could be considered an evolutionary advantage “chosen” by natural selection.  If not, evolutionists may die off eventually as other more beneficial beliefs prove more conducive to differential reproduction.[7]

Tables comparing Isaiah 55:8; 55:9; Genesis 1:29 and 1:30 in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 55:8; 55:9; Genesis 1:29 and 1:30 in the Septuagint (BLB and Elpenor) follow.

Isaiah 55:8 (Tanakh)

 Isaiah 55:8 (KJV)

Isaiah 55:8 (NET)
For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. “Indeed, my plans are not like your plans, and my deeds are not like your deeds,” says the Lord,

Isaiah 55:8 (Septuagint BLB)

Isaiah 55:8 (Septuagint Elpenor)
οὐ γάρ εἰσιν αἱ βουλαί μου ὥσπερ αἱ βουλαὶ ὑμῶν οὐδὲ ὥσπερ αἱ ὁδοὶ ὑμῶν αἱ ὁδοί μου λέγει κύριος οὐ γάρ εἰσιν αἱ βουλαί μου ὥσπερ αἱ βουλαὶ ὑμῶν, οὐδ᾿ ὥσπερ αἱ ὁδοὶ ὑμῶν αἱ ὁδοί μου, λέγει Κύριος

Isaiah 55:8 (NETS)

Isaiah 55:8 (English Elpenor)
For my plans are not like your plans, nor are your ways like my ways, says the Lord. For my counsels are not as your counsels, nor are my ways as your ways, saith the Lord.

Isaiah 55:9 (Tanakh)

 Isaiah 55:9 (KJV)

Isaiah 55:9 (NET)
For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. “for just as the sky is higher than the earth, so my deeds are superior to your deeds and my plans superior to your plans.

Isaiah 55:9 (Septuagint BLB)

Isaiah 55:9 (Septuagint Elpenor)
ἀλλ᾽ ὡς ἀπέχει ὁ οὐρανὸς ἀπὸ τῆς γῆς οὕτως ἀπέχει ἡ ὁδός μου ἀπὸ τῶν ὁδῶν ὑμῶν καὶ τὰ διανοήματα ὑμῶν ἀπὸ τῆς διανοίας μου ἀλλ᾿ ὡς ἀπέχει ὁ οὐρανὸς ἀπὸ τῆς γῆς, οὕτως ἀπέχει ἡ ὁδός μου ἀπὸ τῶν ὁδῶν ὑμῶν καὶ τὰ διανοήματα ὑμῶν ἀπὸ τῆς διανοίας μου

Isaiah 55:9 (NETS)

Isaiah 55:9 (English Elpenor)
But as heaven is far from the earth, so is my way far from your ways and your notions from my thought. But as the heaven is distant from the earth, so is my way distant from your ways, and your thoughts from my mind.

Genesis 1:29 (Tanakh)

 Genesis 1:29 (KJV)

Genesis 1:29 (NET)
And G-d said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed–to you it shall be for food; And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. Then God said, “I now give you every seed-bearing plant on the face of the entire earth and every tree that has fruit with seed in it.  They will be yours for food.

Genesis 1:29 (Septuagint BLB)

Genesis 1:29 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός ἰδοὺ δέδωκα ὑμῗν πᾶν χόρτον σπόριμον σπεῗρον σπέρμα ὅ ἐστιν ἐπάνω πάσης τῆς γῆς καὶ πᾶν ξύλον ὃ ἔχει ἐν ἑαυτῷ καρπὸν σπέρματος σπορίμου ὑμῗν ἔσται εἰς βρῶσιν καὶ εἶπεν ὁ Θεός· ἰδοὺ δέδωκα ὑμῖν πάντα χόρτον σπόριμον σπεῖρον σπέρμα, ὅ ἐστιν ἐπάνω πάσης τῆς γῆς, καὶ πᾶν ξύλον, ὃ ἔχει ἐν ἑαυτῷ καρπὸν σπέρματος σπορίμου, ὑμῖν ἔσται εἰς βρῶσιν

Genesis 1:29 (NETS)

Genesis 1:29 (English Elpenor)
And God said, “See, I have given to you any herbage, sowable, seeding seed, which is over all the earth, and any tree that has in itself fruit of sowable seed—to you it shall be for food— And God said, Behold I have given to you every seed-bearing herb sowing seed which is upon all the earth, and every tree which has in itself the fruit of seed that is sown, to you it shall be for food.

Genesis 1:30 (Tanakh)

 Genesis 1:30 (KJV)

Genesis 1:30 (NET)
and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, I have given every green herb for food’ And it was so. And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And to all the animals of the earth, and to every bird of the air, and to all the creatures that move on the ground—everything that has living breath in it—I give every green plant for food.”  It was so.

Genesis 1:30 (Septuagint BLB)

Genesis 1:30 (Septuagint Elpenor)
καὶ πᾶσι τοῗς θηρίοις τῆς γῆς καὶ πᾶσι τοῗς πετεινοῗς τοῦ οὐρανοῦ καὶ παντὶ ἑρπετῷ τῷ ἕρποντι ἐπὶ τῆς γῆς ὃ ἔχει ἐν ἑαυτῷ ψυχὴν ζωῆς πάντα χόρτον χλωρὸν εἰς βρῶσιν καὶ ἐγένετο οὕτως καὶ πᾶσι τοῖς θηρίοις τῆς γῆς καὶ πᾶσι τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ παντὶ ἑρπετῷ ἕρποντι ἐπὶ τῆς γῆς, ὃ ἔχει ἐν ἑαυτῷ ψυχὴν ζωῆς, καὶ πάντα χόρτον χλωρὸν εἰς βρῶσιν. καὶ ἐγένετο οὕτως

Genesis 1:30 (NETS)

Genesis 1:30 (English Elpenor)
and to all the wild animals of the earth and to all the birds of the sky and to every creeping thing that creeps on the earth that has in itself the animating force of life,—and all green herbage for food.”  And it became so. And to all the wild beasts of the earth, and to all the flying creatures of heaven, and to every reptile creeping on the earth, which has in itself the breath of life, even every green plant for food; and it was so.

[1] Westworld, Season 1, Episode 2, “Chestnut”

[2] John 17:3 (NET)

[3] Westworld, Season 1, Episode 2, “Chestnut”

[4] Ibid.

[5] Westworld, Season 1, Episode 1, “The Original”

[6] 1 John 4:8; 4:16

[7] See Differential Reproduction online for interesting and more detailed explanations.

Father, Son and Holy Spirit – Part 3

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I intend to become much more familiar with the Greek translation of יְהֹוָ֨ה (yehôvâh) and יֱהֹוִה֙ (yehôvih) in the Septuagint.  To do that I decided to start at the beginning, noting all divine references.

Masoretic Text

 Septuagint
Genesis 1:1, 2 (Tanakh) Genesis 1:1, 2 (NET) Genesis 1:1, 2 (NETS)

Genesis 1:1, 2 (English Elpenor)
IN THE beginning G-d (אֱלֹהִ֑ים) created the heaven and the earth. In the beginning God (‘elohiym, אלהים) created the heavens and the earth. In the beginning God (θεὸς) made the sky and the earth. IN the beginning God (Θεὸς) made the heaven and the earth.
Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit (וְר֣וּחַ) of G-d (אֱלֹהִ֔ים) hovered over the face of the waters. Now the earth was without shape and empty, and darkness was over the surface of the watery deep, but the Spirit (ruwach, ורוח) of God (‘elohiym, אלהים) was moving over the surface of the water. Yet the earth was invisible and unformed, and darkness was over the abyss, and a divine (θεοῦ) wind (πνεῦμα) was being carried along the water. But the earth was unsightly and unfurnished, and darkness was over the deep, and the Spirit (πνεῦμα) of God (Θεοῦ) moved over the water.

Thus far I have the plural אֱלֹהִ֑ים (‘elohiym, translated Θεὸς, God) and וְר֣וּחַ (ruwach, translated πνεῦμα, spirit, wind) אֱלֹהִ֔ים (‘elohiym, translated Θεοῦ, of God, divine).  I was raised on an abbreviated version of Lord Acton’s maxim:

Power tends to corrupt, and absolute power corrupts absolutely. Great men are almost always bad men, even when they exercise influence and not authority, still more when you superadd the tendency or the certainty of corruption by authority.

It’s difficult to say now if I would’ve learned more from this fuller treatment or rebelled more against it.  Still, I find myself searching almost instinctively for a limit on the power and authority of אֱלֹהִ֔ים (‘elohiym).

Masoretic Text

 Septuagint
Genesis 1:3-5 (Tanakh) Genesis 1:3-5 (NET) Genesis 1:3-5 (NETS)

Genesis 1:3-5 (English Elpenor)
And G-d (אֱלֹהִ֖ים) said: ‘Let there be light’ And there was light. God (‘elohiym, אלהים) said, “Let there be light.”  And there was light! And God (θεός) said, “Let light come into being.”  And light came into being. And God (Θεός) said, Let there be light, and there was light.
And G-d (אֱלֹהִ֛ים) saw the light, that it was good; and G-d (אֱלֹהִ֔ים) divided the light from the darkness. God (‘elohiym, אלהים) saw that the light was good, so God (‘elohiym, אלהים) separated the light from the darkness. And God (θεὸς) saw the light, that it was good.  And God (θεὸς) separated between the light and between the darkness. And God (Θεὸς) saw the light that it was good, and God (Θεὸς) divided between the light and the darkness.
And G-d (אֱלֹהִ֤ים) called the light Day, and the darkness He called Night And there was evening and there was morning, one day. God (‘elohiym, אלהים) called the light “day” and the darkness “night.”  There was evening, and there was morning, marking the first day. And God (θεὸς) called the light Day and the darkness he called Night.  And it came to be evening, and it came to be morning, day one. And God (Θεὸς) called the light Day, and the darkness he called Night, and there was evening and there was morning, the first day.

The Hebrew word translated good was ט֑וֹב (towb).  It was translated καλόν (a form of καλός) in the Septuagint.  This beautiful good could be the limit I seek on the power and authority of אֱלֹהִ֔ים (‘elohiym).  Granted, its meaning is his own.  But I’ll take what I can get in the face of such fearful power and authority.

Years ago, studying this opening chapter, I realized it wasn’t instructional in the sense that I could read it and then go out and create the heaven and the earth.  Encouraged by Paul’s instruction to Timothy—Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness [Table], that the person dedicated to God may be capable and equipped for every good (ἀγαθὸν, a form of ἀγαθός) work[1]—I was casting about for some useful instruction here.  It dawned on me finally that this chapter describes the word of God (before sin entered the world through one man and death through sin[2]).

And G-d said: ‘Let there be light’ And there was light.[3]  God’s word is powerful: He spoke and it happened as He said.

Masoretic Text

 Septuagint
Genesis 1:6-8 (Tanakh) Genesis 1:6-8 (NET) Genesis 1:6-8 (NETS)

Genesis 1:6-8 (English Elpenor)
And G-d (אֱלֹהִ֔ים) said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters’. God (‘elohiym, אלהים) said, “Let there be an expanse in the midst of the waters and let it separate water from water.” And God (θεός) said, “Let a firmament come into being in the midst of the water, and let it be a separator between water and water.” And God (Θεός) said, Let there be a firmament in the midst of the water, and let it be a division between water and water, and it was so.
And G-d (אֱלֹהִים֘) made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. So God (‘elohiym, אלהים) made the expanse and separated the water under the expanse from the water above it.  It was so. And God (θεὸς) made the firmament, and God (θεὸς) separated between the water that was under the firmament and between the water that was above the firmament. And God (Θεὸς) made the firmament, and God (Θεὸς) divided between the water which was under the firmament and the water which was above the firmament.
And G-d (אֱלֹהִ֛ים) called the firmament Heaven And there was evening and there was morning, a second day. God (‘elohiym, אלהים) called the expanse “sky.”  There was evening, and there was morning, a second day. And God (θεὸς) called the firmament Sky.  And God (θεὸς) saw that it was good.  And it came to be evening, and it came to be morning, a second day. And God (Θεὸς) called the firmament Heaven, and God (Θεὸς) saw that it was good, and there was evening and there was morning, the second day.

The word good (καλόν, a form of καλός) is repeated here in the Septuagint, though not in the Masoretic text.  And G-d said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters’.  And G-d made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.[4]  God’s word is true: He did what He said and made it so.

Masoretic Text

 Septuagint
Genesis 1:9, 10 (Tanakh) Genesis 1:9, 10 (NET) Genesis 1:9, 10 (NETS)

Genesis 1:9, 10 (English Elpenor)
And G-d (אֱלֹהִ֗ים) said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear’ And it was so. God (‘elohiym, אלהים) said, “Let the water under the sky be gathered to one place and let dry ground appear.”  It was so. And God (θεός) said, “Let the water that is under the sky be gathered into one gathering, and let the dry land appear.”  And it became so.  And the water that was under the sky was gathered into their gatherings, and the dry land appeared. And God (Θεός) said, Let the water which is under the heaven be collected into one place, and let the dry land appear, and it was so.  And the water which was under the heaven was collected into its places, and the dry land appeared.
And G-d (אֱלֹהִ֤ים) called the dry land Earth, and the gathering together of the waters called He Seas; and G-d (אֱלֹהִ֖ים) saw that it was good. God (‘elohiym, אלהים) called the dry ground “land” and the gathered waters he called “seas.”  God (‘elohiym, אלהים) saw that it was good. And God (θεὸς) called the dry land Earth, and the systems of the waters he called Seas.  And God (θεὸς) saw that it was good. And God (Θεὸς) called the dry land Earth, and the gatherings of the waters he called Seas, and God (Θεὸς) saw that it was good.

Here both the Masoretic text and Septuagint reiterated the qualifier good (towb, טֽוֹב; καλόν, a form of καλός) and the power of God’s word: And G-d said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear’ And it was so.[5]  His power and authority (Matthew 8:23-27; Mark 4:35-41; Luke 8:22-25) were described vividly in the Septuagint: And the water which was under the heaven was collected into its places, and the dry land appeared.[6]

Masoretic Text

 Septuagint
Genesis 1:11-13 (Tanakh) Genesis 1:11-13 (NET) Genesis 1:11-13 (NETS)

Genesis 1:11-13 (English Elpenor)
And G-d (אֱלֹהִ֗ים) said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth’ And it was so. God (‘elohiym, אלהים) said, “Let the land produce vegetation: plants yielding seeds and trees on the land bearing fruit with seed in it, according to their kinds.”  It was so. And God (θεός) said, “Let the earth put forth herbaceous vegetation, seeding seed according to kind and according to likeness, and a fruit-bearing tree producing fruit of which its seed is in it according to kind, on the earth.”  And it became so. And God (Θεός) said, Let the earth bring forth the herb of grass bearing seed according to its kind and according to its likeness, and the fruit-tree bearing fruit whose seed is in it, according to its kind on the earth, and it was so.
And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and G-d (אֱלֹהִ֖ים) saw that it was good. The land produced vegetation—plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds.  God (‘elohiym, אלהים) saw that it was good. And the earth brought forth herbaceous vegetation, seeding seed according to kind and according to likeness, and a fruit-bearing tree producing fruit of which its seed is in it according to kind, on the earth.  And God (θεὸς) saw that it was good. And the earth brought forth the herb of grass bearing seed according to its kind and according to its likeness, and the fruit tree bearing fruit whose seed is in it, according to its kind on the earth, and God (Θεός) saw that it was good.
And there was evening and there was morning, a third day. There was evening, and there was morning, a third day. And it came to be evening, and it came to be morning, a third day. And there was evening and there was morning, the third day.

Again, both the Masoretic text and Septuagint reiterated the qualifier good (towb, טֽוֹב; καλόν, a form of καλός).  And G-d said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth’ And it was so.  And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and G-d saw that it was good.[7]  God’s word is authoritative: He spoke and the earth obeyed Him.

Masoretic Text

 Septuagint
Genesis 1:14-19 (Tanakh) Genesis 1:14-19 (NET) Genesis 1:14-19 (NETS)

Genesis 1:14-19 (English Elpenor)
And G-d (אֱלֹהִ֗ים) said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years; God (‘elohiym, אלהים) said, “Let there be lights in the expanse of the sky to separate the day from the night, and let them be signs to indicate seasons and days and years, And God (θεός) said, “Let luminaries come into being in the firmament of the sky for illumination of the earth, to separate between the day and between the night, and let them be for signs and for seasons and for days and for years, And God (Θεός) said, Let there be lights in the firmament of the heaven to give light upon the earth, to divide between day and night, and let them be for signs and for seasons and for days and for years.
and let them be for lights in the firmament of the heaven to give light upon the earth’ And it was so. and let them serve as lights in the expanse of the sky to give light on the earth.”  It was so. and let them be for illumination in the firmament of the sky so as to give light upon the earth.  And it became so. And let them be for light in the firmament of the heaven, so as to shine upon the earth, and it was so.
And G-d (אֱלֹהִ֔ים) made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars. God (‘elohiym, אלהים) made two great lights—the greater light to rule over the day and the lesser light to rule over the night.  He made the stars also. And God (θεὸς) made the two great luminaries, the great luminary for rulership of the day and the lesser luminary for rulership of the night, and the stars. And God (Θεὸς) made the two great lights, the greater light for regulating the day and the lesser light for regulating the night, the stars also.
And G-d (אֱלֹהִ֖ים) set them in the firmament of the heaven to give light upon the earth, God (‘elohiym, אלהים) placed the lights in the expanse of the sky to shine on the earth, And God (θεὸς) set them in the firmament of the sky so as to give light upon the earth And God (Θεὸς) placed them in the firmament of the heaven, so as to shine upon the earth,
and to rule over the day and over the night, and to divide the light from the darkness; and G-d (אֱלֹהִ֖ים) saw that it was good. And to rule over the day and over the night, and to divide the light from the darkness: and God (‘elohiym, אלהים) saw that it was good. and to rule the day and the night and to separate between the light and between the darkness.  And God (θεὸς) saw that it was good. and to regulate day and night, and to divide between the light and the darkness.  And God (Θεός) saw that it was good.
And there was evening and there was morning, a fourth day. There was evening, and there was morning, a fourth day. And it came to be evening, and it came to be morning, a fourth day. And there was evening and there was morning, the fourth day.

Here is another example of the truth of God’s word: He did what He said and made it so.  And good occurs in both the Masoretic text (towb, טֽוֹב) and Septuagint (καλόν, a form of καλός).  Jesus gave the following insight how the beautiful goodness of the works of אֱלֹהִ֖ים (‘elohiym) serves to limit the abuses of power and authority one expects of human rule (Matthew 5:43-48 NET):

You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’  But I say to you, love your enemy and pray for those who persecute you [Table], so that you may be like your Father in heaven,[8] since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.  For if you love those who love you, what reward do you have?  Even the tax collectors do the same, don’t they?  And if you only greet your brothers, what more do you do?  Even the Gentiles[9] do the same, don’t they?  So then, be perfect (τέλειοι, a form of τέλειος), as[10] your heavenly[11] Father is perfect (τέλειος).

The origin and development stories[12] of the socially constructed reality I inhabit deny the truth, power and authority of the word of אֱלֹהִ֔ים (‘elohiym).  Though the work of creation scientists has helped me break through this intellectual barrier to faith, these days I find it is quicker to imagine standing before the judgment seat of Christ and using any aspect[13] of these stories as an excuse for having disbelieved Him.  To paraphrase Paul (Galatians 3:1-5): Did I receive the Spirit—and a continuous infusion of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control—by socially constructed origin and development stories or by believing what I heard in Christ?

I’ll pick this up in another essay.

Tables comparing Genesis 1:1; 1:2; 1:3; 1:4; 1:5; 1:6; 1:7; 1:8; 1:9; 1:10; 1:11; 1:12; 1:13; 1:14; 1:15; 1:16; 1:17; 1:18 and 1:19 in the Tanakh, KJV and NET; and tables comparing Genesis 1:1; 1:2; 1:3; 1:4; 1:5; 1:6; 1:7; 1:8; 1:9; 1:10; 1:11; 1:12; 1:13; 1:14; 1:15; 1:16; 1:17; 1:18 and 1:19 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek follow.  Following these are tables comparing Matthew 5:45 and 5:47, 48 in the NET and KJV.

Genesis 1:1 (Tanakh)

 Genesis 1:1 (KJV)

Genesis 1:1 (NET)
IN THE beginning G-d created the heaven and the earth. In the beginning God created the heaven and the earth. In the beginning God created the heavens and the earth.

Genesis 1:1 (Septuagint BLB)

Genesis 1:1 (Septuagint Elpenor)
ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν ΕΝ ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν

Genesis 1:1 (NETS)

Genesis 1:1 (English Elpenor)
In the beginning God made the sky and the earth. IN the beginning God made the heaven and the earth.

Genesis 1:2 (Tanakh)

 Genesis 1:2 (KJV)

Genesis 1:2 (NET)
Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of G-d hovered over the face of the waters. And the earth was without form, and void; and darkness was upon the face of the deep.  And the Spirit of God moved upon the face of the waters. Now the earth was without shape and empty, and darkness was over the surface of the watery deep, but the Spirit of God was moving over the surface of the water.

Genesis 1:2 (Septuagint BLB)

Genesis 1:2 (Septuagint Elpenor)
ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος καὶ σκότος ἐπάνω τῆς ἀβύσσου καὶ πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος, καὶ σκότος ἐπάνω τῆς ἀβύσσου, καὶ πνεῦμα Θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος

Genesis 1:2 (NETS)

Genesis 1:2 (English Elpenor)
Yet the earth was invisible and unformed, and darkness was over the abyss, and a divine wind was being carried along the water. But the earth was unsightly and unfurnished, and darkness was over the deep, and the Spirit of God moved over the water.

Genesis 1:3 (Tanakh)

 Genesis 1:3 (KJV)

Genesis 1:3 (NET)
And G-d said: ‘Let there be light’ And there was light. And God said, Let there be light: and there was light. God said, “Let there be light.”  And there was light!

Genesis 1:3 (Septuagint BLB)

Genesis 1:3 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός γενηθήτω φῶς καὶ ἐγένετο φῶς καὶ εἶπεν ὁ Θεός· γενηθήτω φῶς· καὶ ἐγένετο φῶς

Genesis 1:3 (NETS)

Genesis 1:3 (English Elpenor)
And God said, “Let light come into being.”  And light came into being. And God said, Let there be light, and there was light.

Genesis 1:4 (Tanakh)

 Genesis 1:4 (KJV)

Genesis 1:4 (NET)
And G-d saw the light, that it was good; and G-d divided the light from the darkness. And God saw the light, that it was good: and God divided the light from the darkness. God saw that the light was good, so God separated the light from the darkness.

Genesis 1:4 (Septuagint BLB)

Genesis 1:4 (Septuagint Elpenor)
καὶ εἶδεν ὁ θεὸς τὸ φῶς ὅτι καλόν καὶ διεχώρισεν ὁ θεὸς ἀνὰ μέσον τοῦ φωτὸς καὶ ἀνὰ μέσον τοῦ σκότους καὶ εἶδεν ὁ Θεὸς τὸ φῶς, ὅτι καλόν· καὶ διεχώρισεν ὁ Θεὸς ἀνὰ μέσον τοῦ φωτὸς καὶ ἀνὰ μέσον τοῦ σκότους

Genesis 1:4 (NETS)

Genesis 1:4 (English Elpenor)
And God saw the light, that it was good.  And God separated between the light and between the darkness. And God saw the light that it was good, and God divided between the light and the darkness.

Genesis 1:5 (Tanakh)

 Genesis 1:5 (KJV)

Genesis 1:5 (NET)
And G-d called the light Day, and the darkness He called Night And there was evening and there was morning, one day. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. God called the light “day” and the darkness “night.”  There was evening, and there was morning, marking the first day.

Genesis 1:5 (Septuagint BLB)

Genesis 1:5 (Septuagint Elpenor)
καὶ ἐκάλεσεν ὁ θεὸς τὸ φῶς ἡμέραν καὶ τὸ σκότος ἐκάλεσεν νύκτα καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα μία καὶ ἐκάλεσεν ὁ Θεὸς τὸ φῶς ἡμέραν καὶ τὸ σκότος ἐκάλεσε νύκτα. καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα μία

Genesis 1:5 (NETS)

Genesis 1:5 (English Elpenor)
And God called the light Day and the darkness he called Night.   And it came to be evening, and it came to be morning, day one. And God called the light Day, and the darkness he called Night, and there was evening and there was morning, the first day.

Genesis 1:6 (Tanakh)

 Genesis 1:6 (KJV)

Genesis 1:6 (NET)
And G-d said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters’. And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. God said, “Let there be an expanse in the midst of the waters and let it separate water from water.”

Genesis 1:6 (Septuagint BLB)

Genesis 1:6 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός γενηθήτω στερέωμα ἐν μέσῳ τοῦ ὕδατος καὶ ἔστω διαχωρίζον ἀνὰ μέσον ὕδατος καὶ ὕδατος καὶ ἐγένετο οὕτως Καὶ εἶπεν ὁ Θεός· γενηθήτω στερέωμα ἐν μέσῳ τοῦ ὕδατος καὶ ἔστω διαχωρίζον ἀνὰ μέσον ὕδατος καὶ ὕδατος. καὶ ἐγένετο οὕτως

Genesis 1:6 (NETS)

Genesis 1:6 (English Elpenor)
And God said, “Let a firmament come into being in the midst of the water, and let it be a separator between water and water.” And God said, Let there be a firmament in the midst of the water, and let it be a division between water and water, and it was so.

Genesis 1:7 (Tanakh)

 Genesis 1:7 (KJV)

Genesis 1:7 (NET)
And G-d made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. So God made the expanse and separated the water under the expanse from the water above it.  It was so.

Genesis 1:7 (Septuagint BLB)

Genesis 1:7 (Septuagint Elpenor)
καὶ ἐποίησεν ὁ θεὸς τὸ στερέωμα καὶ διεχώρισεν ὁ θεὸς ἀνὰ μέσον τοῦ ὕδατος ὃ ἦν ὑποκάτω τοῦ στερεώματος καὶ ἀνὰ μέσον τοῦ ὕδατος τοῦ ἐπάνω τοῦ στερεώματος καὶ ἐποίησεν ὁ Θεὸς τὸ στερέωμα, καὶ διεχώρισεν ὁ Θεὸς ἀνὰ μέσον τοῦ ὕδατος, ὃ ἦν ὑποκάτω τοῦ στερεώματος, καὶ ἀναμέσον τοῦ ὕδατος τοῦ ἐπάνω τοῦ στερεώματος.

Genesis 1:7 (NETS)

Genesis 1:7 (English Elpenor)
And God made the firmament, and God separated between the water that was under the firmament and between the water that was above the firmament. And God made the firmament, and God divided between the water which was under the firmament and the water which was above the firmament.

Genesis 1:8 (Tanakh)

 Genesis 1:8 (KJV)

Genesis 1:8 (NET)
And G-d called the firmament Heaven And there was evening and there was morning, a second day. And God called the firmament Heaven.  And the evening and the morning were the second day. God called the expanse “sky.”  There was evening, and there was morning, a second day.

Genesis 1:8 (Septuagint BLB)

Genesis 1:8 (Septuagint Elpenor)
καὶ ἐκάλεσεν ὁ θεὸς τὸ στερέωμα οὐρανόν καὶ εἶδεν ὁ θεὸς ὅτι καλόν καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα δευτέρα καὶ ἐκάλεσεν ὁ Θεὸς τὸ στερέωμα οὐρανόν. καὶ εἶδεν ὁ Θεός, ὅτι καλόν, καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα δευτέρα

Genesis 1:8 (NETS)

Genesis 1:8 (English Elpenor)
And God called the firmament Sky.  And God saw that it was good.  And it came to be evening, and it came to be morning, a second day. And God called the firmament Heaven, and God saw that it was good, and there was evening and there was morning, the second day.

Genesis 1:9 (Tanakh)

 Genesis 1:9 (KJV)

Genesis 1:9 (NET)
And G-d said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear’ And it was so. And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. God said, “Let the water under the sky be gathered to one place and let dry ground appear.”  It was so.

Genesis 1:9 (Septuagint BLB)

Genesis 1:9 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός συναχθήτω τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς συναγωγὴν μίαν καὶ ὀφθήτω ἡ ξηρά καὶ ἐγένετο οὕτως καὶ συνήχθη τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς τὰς συναγωγὰς αὐτῶν καὶ ὤφθη ἡ ξηρά Καὶ εἶπεν ὁ Θεός· συναχθήτω τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς συναγωγὴν μίαν, καὶ ὀφθήτω ἡ ξηρά. καὶ ἐγένετο οὕτως. καὶ συνήχθη τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς τὰς συναγωγὰς αὐτῶν, καὶ ὤφθη ἡ ξηρά

Genesis 1:9 (NETS)

Genesis 1:9 (English Elpenor)
And God said, “Let the water that is under the sky be gathered into one gathering, and let the dry land appear.”  And it became so.  And the water that was under the sky was gathered into their gatherings, and the dry land appeared. And God said, Let the water which is under the heaven be collected into one place, and let the dry land appear, and it was so.  And the water which was under the heaven was collected into its places, and the dry land appeared.

Genesis 1:10 (Tanakh)

 Genesis 1:10 (KJV)

Genesis 1:10 (NET)
And G-d called the dry land Earth, and the gathering together of the waters called He Seas; and G-d saw that it was good. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. God called the dry ground “land” and the gathered waters he called “seas.” God saw that it was good.

Genesis 1:10 (Septuagint BLB)

Genesis 1:10 (Septuagint Elpenor)
καὶ ἐκάλεσεν ὁ θεὸς τὴν ξηρὰν γῆν καὶ τὰ συστήματα τῶν ὑδάτων ἐκάλεσεν θαλάσσας καὶ εἶδεν ὁ θεὸς ὅτι καλόν καὶ ἐκάλεσεν ὁ Θεὸς τὴν ξηρὰν γῆν καὶ τὰ συστήματα τῶν ὑδάτων ἐκάλεσε θαλάσσας. καὶ εἶδεν ὁ Θεός, ὅτι καλόν

Genesis 1:10 (NETS)

Genesis 1:10 (English Elpenor)
And God called the dry land Earth, and the systems of the waters he called Seas.  And God saw that it was good. And God called the dry land Earth, and the gatherings of the waters he called Seas, and God saw that it was good.

Genesis 1:11 (Tanakh)

 Genesis 1:11 (KJV)

Genesis 1:11 (NET)
And G-d said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth’ And it was so. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. God said, “Let the land produce vegetation: plants yielding seeds and trees on the land bearing fruit with seed in it, according to their kinds.”  It was so.

Genesis 1:11 (Septuagint BLB)

Genesis 1:11 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός βλαστησάτω ἡ γῆ βοτάνην χόρτου σπεῗρον σπέρμα κατὰ γένος καὶ καθ᾽ ὁμοιότητα καὶ ξύλον κάρπιμον ποιοῦν καρπόν οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς καὶ ἐγένετο οὕτως καὶ εἶπεν ὁ Θεός· βλαστησάτω ἡ γῆ βοτάνην χόρτου σπεῖρον σπέρμα κατὰ γένος καὶ καθ᾿ ὁμοιότητα, καὶ ξύλον κάρπιμον ποιοῦν καρπόν, οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς. καὶ ἐγένετο οὕτως

Genesis 1:11 (NETS)

Genesis 1:11 (English Elpenor)
And God said, “Let the earth put forth herbaceous vegetation, seeding seed according to kind and according to likeness, and a fruit-bearing tree producing fruit of which its seed is in it according to kind, on the earth.”  And it became so. And God said, Let the earth bring forth the herb of grass bearing seed according to its kind and according to its likeness, and the fruit-tree bearing fruit whose seed is in it, according to its kind on the earth, and it was so.

Genesis 1:12 (Tanakh)

 Genesis 1:12 (KJV)

Genesis 1:12 (NET)
And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and G-d saw that it was good. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. The land produced vegetation—plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds.  God saw that it was good.

Genesis 1:12 (Septuagint BLB)

Genesis 1:12, 13a (Septuagint Elpenor)
καὶ ἐξήνεγκεν ἡ γῆ βοτάνην χόρτου σπεῗρον σπέρμα κατὰ γένος καὶ καθ᾽ ὁμοιότητα καὶ ξύλον κάρπιμον ποιοῦν καρπόν οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς καὶ εἶδεν ὁ θεὸς ὅτι καλόν καὶ ἐξήνεγκεν ἡ γῆ βοτάνην χόρτου σπεῖρον σπέρμα κατὰ γένος καὶ καθ᾿ ὁμοιότητα, καὶ ξύλον κάρπιμον ποιοῦν καρπόν, οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς (13) καὶ εἶδεν ὁ Θεός, ὅτι καλόν

Genesis 1:12 (NETS)

Genesis 1:12 (English Elpenor)
And the earth brought forth herbaceous vegetation, seeding seed according to kind and according to likeness, and a fruit-bearing tree producing fruit of which its seed is in it according to kind, on the earth.  And God saw that it was good. And the earth brought forth the herb of grass bearing seed according to its kind and according to its likeness, and the fruit tree bearing fruit whose seed is in it, according to its kind on the earth, and God saw that it was good.

Genesis 1:13 (Tanakh)

 Genesis 1:13 (KJV)

Genesis 1:13 (NET)
And there was evening and there was morning, a third day. And the evening and the morning were the third day. There was evening, and there was morning, a third day.

Genesis 1:13 (Septuagint BLB)

Genesis 1:13b (Septuagint Elpenor)
καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα τρίτη καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα τρίτη

Genesis 1:13 (NETS)

Genesis 1:13 (English Elpenor)
And it came to be evening, and it came to be morning, a third day. And there was evening and there was morning, the third day.

Genesis 1:14 (Tanakh)

 Genesis 1:14 (KJV)

Genesis 1:14 (NET)
And G-d said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years; And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: God said, “Let there be lights in the expanse of the sky to separate the day from the night, and let them be signs to indicate seasons and days and years,

Genesis 1:14 (Septuagint BLB)

Genesis 1:14 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ εἰς φαῦσιν τῆς γῆς τοῦ διαχωρίζειν ἀνὰ μέσον τῆς ἡμέρας καὶ ἀνὰ μέσον τῆς νυκτὸς καὶ ἔστωσαν εἰς σημεῗα καὶ εἰς καιροὺς καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτοὺς Καὶ εἶπεν ὁ Θεός· γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ εἰς φαῦσιν ἐπὶ τῆς γῆς, τοῦ διαχωρίζειν ἀνὰ μέσον τῆς ἡμέρας καὶ ἀνὰ μέσον τῆς νυκτός· καὶ ἔστωσαν εἰς σημεῖα καὶ εἰς καιροὺς καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτούς

Genesis 1:14 (NETS)

Genesis 1:14 (English Elpenor)
And God said, “Let luminaries come into being in the firmament of the sky for illumination of the earth, to separate between the day and between the night, and let them be for signs and for seasons and for days and for years, And God said, Let there be lights in the firmament of the heaven to give light upon the earth, to divide between day and night, and let them be for signs and for seasons and for days and for years.

Genesis 1:15 (Tanakh)

Genesis 1:15 (KJV)

Genesis 1:15 (NET)
and let them be for lights in the firmament of the heaven to give light upon the earth’ And it was so. And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. and let them serve as lights in the expanse of the sky to give light on the earth.”  It was so.

Genesis 1:15 (Septuagint BLB)

Genesis 1:15 (Septuagint Elpenor)
καὶ ἔστωσαν εἰς φαῦσιν ἐν τῷ στερεώματι τοῦ οὐρανοῦ ὥστε φαίνειν ἐπὶ τῆς γῆς καὶ ἐγένετο οὕτως καὶ ἔστωσαν εἰς φαῦσιν ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς. καὶ ἐγένετο οὕτως

Genesis 1:15 (NETS)

Genesis 1:15 (English Elpenor)
and let them be for illumination in the firmament of the sky so as to give light upon the earth.  And it became so. And let them be for light in the firmament of the heaven, so as to shine upon the earth, and it was so.

Genesis 1:16 (Tanakh)

 Genesis 1:16 (KJV)

Genesis 1:16 (NET)
And G-d made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. God made two great lights—the greater light to rule over the day and the lesser light to rule over the night.  He made the stars also.

Genesis 1:16 (Septuagint BLB)

Genesis 1:16 (Septuagint Elpenor)
καὶ ἐποίησεν ὁ θεὸς τοὺς δύο φωστῆρας τοὺς μεγάλους τὸν φωστῆρα τὸν μέγαν εἰς ἀρχὰς τῆς ἡμέρας καὶ τὸν φωστῆρα τὸν ἐλάσσω εἰς ἀρχὰς τῆς νυκτός καὶ τοὺς ἀστέρας καὶ ἐποίησεν ὁ Θεὸς τοὺς δύο φωστῆρας τοὺς μεγάλους, τὸν φωστῆρα τὸν μέγαν εἰς ἀρχὰς τῆς ἡμέρας καὶ τὸν φωστῆρα τὸν ἐλάσσω εἰς ἀρχὰς τῆς νυκτός, καὶ τοὺς ἀστέρας

Genesis 1:16 (NETS)

Genesis 1:16 (English Elpenor)
And God made the two great luminaries, the great luminary for rulership of the day and the lesser luminary for rulership of the night, and the stars. And God made the two great lights, the greater light for regulating the day and the lesser light for regulating the night, the stars also.

Genesis 1:17 (Tanakh)

 Genesis 1:17 (KJV)

Genesis 1:17 (NET)
And G-d set them in the firmament of the heaven to give light upon the earth, And God set them in the firmament of the heaven to give light upon the earth, God placed the lights in the expanse of the sky to shine on the earth,

Genesis 1:17 (Septuagint BLB)

Genesis 1:17 (Septuagint Elpenor)
καὶ ἔθετο αὐτοὺς ὁ θεὸς ἐν τῷ στερεώματι τοῦ οὐρανοῦ ὥστε φαίνειν ἐπὶ τῆς γῆς καὶ ἔθετο αὐτοὺς ὁ Θεὸς ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς

Genesis 1:17 (NETS)

Genesis 1:17 (English Elpenor)
And God set them in the firmament of the sky so as to give light upon the earth And God placed them in the firmament of the heaven, so as to shine upon the earth,

Genesis 1:18 (Tanakh)

 Genesis 1:18 (KJV)

Genesis 1:18 (NET)
and to rule over the day and over the night, and to divide the light from the darkness; and G-d saw that it was good. And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.

Genesis 1:18 (Septuagint BLB)

Genesis 1:18 (Septuagint Elpenor)
καὶ ἄρχειν τῆς ἡμέρας καὶ τῆς νυκτὸς καὶ διαχωρίζειν ἀνὰ μέσον τοῦ φωτὸς καὶ ἀνὰ μέσον τοῦ σκότους καὶ εἶδεν ὁ θεὸς ὅτι καλόν καὶ ἄρχειν τῆς ἡμέρας καὶ τῆς νυκτὸς καὶ διαχωρίζειν ἀνὰ μέσον τοῦ φωτὸς καὶ ἀνὰ μέσον τοῦ σκότους. καὶ εἶδεν ὁ Θεός, ὅτι καλόν

Genesis 1:18 (NETS)

Genesis 1:18 (English Elpenor)
and to rule the day and the night and to separate between the light and between the darkness.  And God saw that it was good. and to regulate day and night, and to divide between the light and the darkness.  And God saw that it was good.

Genesis 1:19 (Tanakh)

 Genesis 1:19 (KJV)

Genesis 1:19 (NET)
And there was evening and there was morning, a fourth day. And the evening and the morning were the fourth day. There was evening, and there was morning, a fourth day.

Genesis 1:19 (Septuagint BLB)

Genesis 1:19 (Septuagint Elpenor)
καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα τετάρτη καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα τετάρτη

Genesis 1:19 (NETS)

Genesis 1:19 (English Elpenor)
And it came to be evening, and it came to be morning, a fourth day. And there was evening and there was morning, the fourth day.

Matthew 5:45 (NET)

Matthew 5:45 (KJV)
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. That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους οπως γενησθε υιοι του πατρος υμων του εν ουρανοις οτι τον ηλιον αυτου ανατελλει επι πονηρους και αγαθους και βρεχει επι δικαιους και αδικους οπως γενησθε υιοι του πατρος υμων του εν τοις ουρανοις οτι τον ηλιον αυτου ανατελλει επι πονηρους και αγαθους και βρεχει επι δικαιους και αδικους

Matthew 5:47, 48 (NET)

Matthew 5:47, 48 (KJV)
And if you only greet your brothers, what more do you do?  Even the Gentiles do the same, don’t they? And if ye salute your brethren only, what do ye more than others? do not even the publicans so?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν και εαν ασπασησθε τους αδελφους υμων μονον τι περισσον ποιειτε ουχι και οι τελωναι ουτως ποιουσιν και εαν ασπασησθε τους φιλους υμων μονον τι περισσον ποιειτε ουχι και οι τελωναι ουτως ποιουσιν
So then, be perfect, as your heavenly Father is perfect. Be ye therefore perfect, even as your Father which is in heaven is perfect.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειος ἐστιν εσεσθε ουν υμεις τελειοι ωσπερ ο πατηρ υμων ο εν τοις ουρανοις τελειος εστιν εσεσθε ουν υμεις τελειοι ωσπερ ο πατηρ υμων ο εν τοις ουρανοις τελειος εστιν

[1] 2 Timothy 3:16, 17 (NET)

[2] Romans 5:12a (NET)

[3] Genesis 1:3 (Tanakh)

[4] Genesis 1:6, 7 (Tanakh)

[5] Genesis 1:9 (Tanakh)

[6] Genesis 1:9b (Elpenor)

[7] Genesis 1:11, 12 (Tanakh)

[8] The Byzantine Majority Text had the article τοις preceding heaven.  The NET parallel Greek text, NA28 and Stephanus Textus Receptus did not.

[9] The NET parallel Greek text and NA28 had ἐθνικοὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had τελωναι (KJV: publicans).

[10] The NET parallel Greek text and NA28 had ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ωσπερ (KJV: even as).

[11] The Stephanus Textus Receptus and Byzantine Majority Text had εν τοις (KJV: in) preceding heaven(ly).  The NET parallel Greek text and NA28 did not.

[12] From: The Social Construction of Reality, Introduction, by Peter L Berger and Thomas Luckmann, pp. 20, 21: “It is safe to say when sociologists today think of the sociology of knowledge, pro or con, they usually do so in terms of Mann­heim’s formulation of it…Mannheim’s understanding of the sociology of knowledge was much more far-reaching than Scheler’s, possibly because the confrontation with Marxism was more prominent in his work.  Society was here seen as determining not only the appearance but also the content of human ideation, with the exception of mathematics and at least parts of the natural sciences.”

Mannheim’s “exception” sounds like pandering to me.  The natural sciences are the most obvious examples of the social construction of reality, the very things the man in the street takes for granted.  “The man in the street does not ordinarily trouble himself about what is ‘real’ to him and about what he ‘knows’ unless he is stopped short by some sort of problem.  He takes his ‘reality’ and his ‘knowledge’ for granted” (ibid. p.14).

A woman, her reason clearly tormented by personal loss and grief, wrote an obituary blaming the chief law enforcement officers of her state and nation for not enforcing current medical opinion as stringently as she deemed appropriate.  She also judged, and hoped for the condemnation of, any who had not complied with that opinion. Did those who voted for these men truly expect them to use the power of their offices to enforce medical opinion as law?

I didn’t stumble across the obituary this woman wrote for her husband on my own.  It was presented to me as pamphleteering for the U.S. election in November.

And in mathematics: -7(-7) = 7(7) is true.

[13] One of the skills I learned from creation scientists was to actually listen to scientists, not as a student seeking “correct” answers to potential test questions but in a more open (and ultimately more critical) way.  Here are links to two short videos: Dr. Becky Smethurst explains the history of the social construction of reality of the wave-particle duality and speed of light.

Condemnation or Judgment? – Part 7

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The third assumption I found in Richard Wayne Garganta’s attempt to eliminate “hell talk” from the Bible was: 3) Punishment is not merely consequential but effectual in purging or purifying sin.  I’ve selected a quote from “Bible Threatenings Explained”[1] that led me to consider this assumption as a major precursor of his views on hell:

What God is determined to destroy in the sinner is that which makes him a sinner.  Christ said He came to utterly destroy evil –  the works of the devil.  He said he came to save the world, not to destroy men.  God proceeds towards the wayward as a good parent must, to eradicate the evil by punishment.

While I must agree that God has proceeded “to eradicate the evil by punishment,” I am not convinced that He believes, or the Bible teaches, that punishment is the method that will “destroy in the sinner…that which makes him a sinner” or “utterly destroy evil.”

Before the flood 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.  The Lord regretted that he had made humankind on the earth, and he was highly offended.  So the Lord said, “I will wipe humankind, whom I have created, from the face of the earth – everything from humankind to animals, including creatures that move on the ground and birds of the air, for I regret that I have made them.”[2]  The earth was ruined in the sight of God; the earth was filled with violence.  God saw the earth, and indeed it was ruined, for all living creatures on the earth were sinful.[3]

Death by drowning is a kind of ultimate punishment.  I suppose it was effective for a time at purging wickedness, evil, violence and sinfulness from the earth, until Noah cursed Canaan for Ham’s witness(?)—Ham, the father of Canaan, saw his father’s nakedness[4]—gossip(?)—Ham told his two brothers who were outside[5]—mockery, maybe?  Let’s be frank, wasn’t it Ham’s revelation of the frayed dirty edges of Noah’s righteousness that angered Noah?  Hadn’t Noah exposed himself, literally in a drunken stupor and figuratively when he cursed Ham’s son?  I should probably say figuratively in a drunken stupor and literally when he cursed Canaan, to keep the metaphor and reality straight.

My difficulty with Mr. Garganta’s third assumption is more personal and idiosyncratic to the path of righteousness I’m on than the others.  As the Holy Spirit convinced me that the Bible as a book of rules would never satisfy my God-given hunger and thirst for righteousness I needed a new understanding of Paul’s assurance: Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness, that the person dedicated to God may be capable and equipped for every good work.[6]  One fruitful way of viewing the Bible is as a narrative of the tidal movement from human responsibility to God’s grace.

The highwater mark of human responsibility The highwater mark of God’s grace
Is it not true, God asked the murderer Cain, that if you do what is right, you will be fine?  But if you do not do what is right, sin is crouching at the door.  It desires to dominate you, but you must subdue it.

Genesis 4:7 (NET)

 I have been crucified with Christ, wrote the murderer Saul transformed as Paul the Apostle, and it is no longer I who live, but Christ lives in me.  So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.

Galatians 2:20 (NET)
Cain killed his brother in a jealous rage.  If it weren’t so tragic, the image of God telling this murderer to subdue the sin that desires to dominate him is laughable. Saul tried to cover his motives with law and religion, but Paul eventually recognized it as the very same jealous rage.[7]

I don’t get the impression that Cain expected God to bless that jealous rage as righteousness.  Saul did, superficially at least.  Something in Jesus’ words must have rung true somewhere deep within Saul, since we have the writings of Paul the Apostle, and not Saul the blind Inquisitor who withstood the “temptation” of the “demon” disguised as an angel of light on the road to Damascus.  Saul the blind Inquisitor was crucified with Christ there, or later in the desert.[8]  Paul himself related this death to baptism: Or do you not know that as many as were baptized into Christ Jesus were baptized into his death?  Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life.[9]

I will suggest that the most distance covered from human responsibility to the grace of God in the shortest amount of time is most evident in the two covenants[10] separated by forty days[11] and the incident with the golden calf.[12]  But I don’t think I would ever have recognized that movement apart from Paul’s writings and the Holy Spirit’s leading and guidance.  Here I want to consider that movement as revealed in the writings of the prophet Hosea and relate it to the assumption that punishment is/was effective at purging or purifying sin rather than merely a consequence of that sin.

[The people of the northern kingdom of Israel] consult their wooden idols, the Lord spoke through Hosea, and their diviner’s staff answers with an oracle.  The wind of prostitution (zânûn) blows them astray; they commit spiritual (tachath) adultery (zânâh) against their God [Table].  They sacrifice (zâbach) on the mountaintops, and burn offerings on the hills; they sacrifice under (tachath) oak, poplar, and terebinth, because their shade is so pleasant.  As a result, your daughters have become cult prostitutes (zânâh), and your daughters-in-law commit adultery (nâʼaph) [Table].  I will not punish (pâqad) your daughters when they commit prostitution (zânâh), nor your daughters-in-law when they commit adultery (nâʼaph).  For the men consort with harlots (zânâh), they sacrifice (zâbach) with temple prostitutes (qedêshâh).[13]

Ephraim [another name for the northern kingdom of Israel] has attached himself to idols, the Lord continued.  Do not go near him [Table]!  They consume their alcohol, then engage in cult prostitution (zânâh); they dearly love their shameful (qâlôn) behavior [Table].[14]  I assume that this was πορνεία (that zâbach was used facetiously, they offered sexual intercourse to God under shade trees with qedêshâh).  And I assume that this was essentially what was going on in the church at Pergamum:  But I have a few things against you, Jesus said: You have some people there who follow the teaching of Balaam, who instructed Balak to put a stumbling block before the people of Israel so they would eat food sacrificed to idols and commit sexual immorality (πορνεῦσαι, a form of πορνεύω).[15]  It is clearly what was going on with the Moabite women after Balaam prophesied for, rather than against, Israel (Numbers 25:1-3 NET):

When Israel lived in Shittim, the people began to commit sexual immorality (zânâh) with the daughters of Moab.  These women invited the people to the sacrifices of their gods; then the people ate and bowed down to their gods.  When Israel joined themselves to Baal-peor, the anger of the Lord flared up against Israel.

The “Children of God” called it flirty fishing.[16]

I also assume this kind of πορνεία was practiced in the church at Thyatira:  You tolerate that woman Jezebel, Jesus said, who calls herself a prophetess, and by her teaching deceives my servants to commit sexual immorality (πορνεῦσαι, a form of πορνεύω) and to eat food sacrificed to idols.  I have given her time to repent, but she is not willing to repent of her sexual immorality (πορνείας, a form of πορνεία).  Look!  I am throwing her onto a bed of violent illness, and those who commit adultery (μοιχεύοντας, a form of μοιχεύω) with her into terrible suffering, unless they repent of her deeds.  Furthermore, I will strike her followers with a deadly disease, and then all the churches will know that I am the one who searches minds and hearts.  I will repay each one of you what your deeds deserve.[17]

This is essentially the same punishment He brought upon Israel when they joined themselves to Baal-peor—Those that died in the plague were 24,000[18]—unless plague here is a euphemism for the men arrested and hanged[19] (not to mention skewered[20]).  But to the northern kingdom of Israel, He said, I will be like a lion to Ephraim, like a young lion to the house of Judah.  I myself will tear them to pieces, then I will carry them off, and no one will be able to rescue them!  Then I will return again to my lair until they have suffered their punishment (ʼâsham).[21]  Then they will seek me; in their distress they will earnestly seek me.[22]

He continued to prophesy what Israel would say after they were punished (Hosea 6:1-3 NET):

Come on!  Let’s return to the Lord!  He himself has torn us to pieces, but he will heal us!  He has injured us, but he will bandage our wounds!  He will restore us in a very short time; he will heal us in a little while, so that we may live in his presence.  So let us acknowledge him!  Let us seek to acknowledge the Lord!  He will come to our rescue as certainly as the appearance of the dawn, as certainly as the winter rain comes, as certainly as the spring rain that waters the land.

If I stopped here punishment would appear to be overwhelmingly effective at purging or purifying evil.  The Lord didn’t stop here so neither will I (Hosea 6:4 NET):

What am I going to do with you, O Ephraim?  What am I going to do with you, O Judah?  For your faithfulness is as fleeting as the morning mist; it disappears as quickly as dawn’s dew!

There is a refrain in Deuteronomy: In this way you must purge (bâʽar) out evil from within.[23]  In this way you will purge (bâʽar) evil from among you.[24]  …in this way you will purge (bâʽar) evil from Israel.[25]  …in this way you will purge (bâʽar) evil from among you.[26]  All refer to capital punishment, stoning primarily.  If that is all that Mr. Garganta meant by his assertion that “God proceeds…to eradicate the evil by punishment,” I concede the point.  But it seems clear that the survivors of punishment of lesser consequence than death, or those who merely fear punishment, are encouraged to hypocrisy by such punishment and fear.  They become actors, not poets or doers of the law.  They are devoid of the love that fulfills the law.  The Lord’s judgment was swift and severe (Hosea 6:5 NET):

Therefore, I will certainly cut you into pieces at the hands of the prophets; I will certainly kill you in fulfillment of my oracles of judgment; for my judgment will come forth like the light of the dawn.

The time of judgment is about to arrive, the Lord promised through Hosea.  The time of retribution is imminent!  Let Israel know!  The prophet is considered a fool – the inspired man is viewed as a madman – because of the multitude of your sins and your intense animosity.[27]  And it happened to them as He promised.  But there is still hope for them (Hosea 11:8, 9 NET):

How can I give you up, O Ephraim?  How can I surrender you, O Israel?  How can I treat you like Admah?  How can I make you like Zeboiim?  I have had a change of heart!  All my tender compassions are aroused [Table]!  I cannot carry out my fierce anger!  I cannot totally destroy Ephraim!  Because I am God, and not man – the Holy One among you – I will not come in wrath!

This sounds like grace, God’s unilateral decision, not something effected in any way by the punishment of death the inhabitants of the northern kingdom of Israel suffered.  It seems to me then that the failure of punishment to purge wickedness, evil, violence and sinfulness in the living is part of the justification for God’s unilateral grace: Let God be proven true, and every human being shown up as a liar, just as it is written: “so that you will be justified in your words and will prevail when you are judged.”[28]

 

 

 

As I worked on this essay my daughter suffered a stroke.  That is definitely things not going my way.  When I had the chance to consider if God was punishing her, me, or us for something, praying that her sins have more to do with me and mine than hers, making no real sense, just a jumble of thoughts…take it out on me not her…the Holy Spirit brought Scripture to my mind:  “Rabbi, who sinned, this man or his parents, that he was born blind?”  Jesus answered, “Neither this man nor his parents sinned, but that the works of God should be revealed in him.”[29]

I don’t take Him to mean that this man and his parents lived lives of sinless perfection.  I don’t even take Him to mean necessarily that the parents’ sins in this case had no causal relationship to their son’s blindness.  I take Him to mean that He wanted his disciples to concern themselves with the revelation of the works of God rather than establishing blame.

[1] Richard Wayne Garganta, “Bible Threats Explained”

[2] Genesis 6:5-7 (NET)

[3] Genesis 6:11, 12 (NET)

[4] Genesis 9:22a (NET)

[5] Genesis 9:22b (NET)

[6] 2 Timothy 3:16, 17 (NET) Table1

[7] Acts 9:1; 26:9-11; Romans 10:19; 11:11, 14; 1 Timothy 1:13 In the past I was a blasphemer, a persecutor, and a violent man (ISVNT).  The NET translators chose arrogant for ὑβριστήν, but acknowledged in a note that they might have chosen violent or cruel.

[8] Galatians 1:17 (NET)

[9] Romans 6:3, 4 (NET)

[10] The Two Covenants: The second “covenant,” however, is much more like a unilateral declaration, a promise, than a contract between two parties.  Why then was the law given?  It was added because of transgressions, until the arrival of the descendant [Jesus the Son of God] to whom the promise had been made.  It was administered through angels by an intermediary.  Now an intermediary is not for one party alone, but God is one [Father and Son].  Is the law therefore opposed to the promises of God?  Absolutely not!  For if a law had been given that was able to give life, then righteousness would certainly have come by the law.  But the scripture imprisoned everything and everyone under sin so that the promise could be given – because of the faithfulness of Jesus Christ – to those who believe.  Galatians 3:19-22 (NET)

[11] Exodus 24:18 (NET)

[12] Exodus 32 (NET)

[13] Hosea 4:12-14a (NET)

[14] Hosea 4:17, 18 (NET)

[15] Revelation 2:14 (NET)

[16] xFamily.org, “Flirty Fishing”

[17] Revelation 2:20-23 (NET)

[18] Numbers 25:9 (NET)

[19] Numbers 25:4, 5 (NET)

[20] Numbers 25:6-8 (NET)

[21] NET note: “The verb יֶאְשְׁמוּ (ye’shemu, Qal imperfect 3rd person masculine plural from אָשַׁם, ’asham, ‘to be guilty’) means ‘to bear their punishment’ (Ps 34:22-23; Prov 30:10; Isa 24:6; Jer 2:3; Hos 5:15; 10:2; 14:1; Zech 11:5; Ezek 6:6; BDB 79 s.v. אָשַׁם 3). Many English versions translate this as ‘admit their guilt’ (NIV, NLT) or ‘acknowledge their guilt’ (NASB, NRSV), but cf. NAB ‘pay for their guilt’ and TEV ‘have suffered enough for their sins.’”

[22] Hosea 5:14, 15 (NET)

[23] Deuteronomy 13:5 (NET)

[24] Deuteronomy 17:7; 22:21 (NET)

[25] Deuteronomy 22:22 (NET)

[26] Deuteronomy 22:24 (NET)

[27] Hosea 9:7 (NET)

[28] Romans 3:4 (NET)

[29] John 9:2, 3 (NKJV)

Romans, Part 13

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Therefore what advantage (περισσὸν, a form of περισσός) does the Jew have,1 Paul asked.  The word translated advantage (περισσὸν) is also found in Jesus’ saying, I have come so that they may have life, and may have it abundantly (περισσὸν, a form of περισσός).2  Paul continued, or what is the value (ὠφέλεια) of circumcision?3  The Greek word ὠφέλεια was only used here and once more negatively by Jude (ὠφελείας, a form of ὠφέλεια; for their own gain), but it comes from ὠφέλιμος.

For “physical exercise has some value (ὠφέλιμος),” Paul wrote Timothy, “but godliness is valuable (ὠφέλιμος) in every way.  It holds promise for the present life and for the life to come.”4  Every scripture is inspired by God and useful (ὠφέλιμος) for teaching, for reproof, for correction, and for training in righteousness [Table], that the person dedicated to God may be capable and equipped for every good work.5  To Titus Paul wrote, This saying is trustworthy, and I want you to insist on such truths, so that those who have placed their faith in God6 may be intent on engaging in good works.  These things are good7 and beneficial (ὠφέλιμα, a form of ὠφέλιμος) for all people.8

So again, there is a mini-Gospel lesson embedded in the words περισσός and ὠφέλιμος, waiting for anyone who wants to know what advantage (περισσὸν, a form of περισσός) Jews have or what the value (ὠφέλεια) of circumcision is.

Actually, there are many advantages (literally, “much in every way”).  First of all,9 the Jews were entrusted (ἐπιστεύθησαν, a form of πιστεύω) with the oracles (λόγια, a form of λόγιον) of God.10  And in this they were faithful, the right people for the job—mission accomplished.  When I consider the wars and conquests, the captivities and apostasies, and how often it would have been easier and seemed more advantageous to lose or alter those words to make them more accommodating to the times, or at least a little more flattering to the people…I can only say, thank you.

Paul moved directly to another question, and let the advantages the Jews have and the value of circumcision drop.  He listed them later in a context where they might be missed.  To them belong the adoption as sons, the glory, the covenants, the giving of the law, the temple worship, and the promises.  To them belong the patriarchs, and from them, by human descent, came the Christ, who is God over all, blessed forever!  Amen.11

What then? Paul continued.  If some did not believe (ἠπίστησαν, a form of ἀπιστέω), does their unbelief (ἀπιστία) nullify (καταργήσει, a form of καταργέω) the faithfulness (πίστιν, a form of πίστις) of God?12  Both ἀπιστέω and ἀπιστία are derived from ἄπιστος the negation of πιστός.  Both πιστός and πίστις are derived from πείθω, to convince by argument.  I’m laboring over the relationship of these words for faith and unbelief so that I can grasp what Paul was thinking.  Why would Paul even think that someone might think that the unbelief (ἀπιστία) of some people might nullify (καταργήσει, a form of καταργέω) the faithfulness (πίστιν, a form of πίστις) of God?

To review, Paul was convinced that Gentiles did not need to be circumcised.  He was content enough with the letter circulated after the Jerusalem Council to spread its teaching himself.  Then he went to Corinth.  In Corinth, hampered by his allegiance to James’ abbreviated version of the law, Paul called adultery, or a violation of Leviticus 18:8, πορνεία.13  It is evident later in Romans (Romans 9-11) that he was perplexed by the fact that God called the sexually immoral (πόρνοι, a form of πόρνος), idolaters, adulterers, passive homosexual partners, practicing homosexuals, thieves, the greedy, drunkards, the verbally abusive, and swindlers [Table]14 to faith and repentance, while so many of his own people rejected the very same Gospel message.

When Paul wrote faith comes by hearing,15 that understanding was coming right out of his experience and the meaning and derivation of the Greek word πίστις from πείθω:  Faith comes by hearing the argument (e.g., the Gospel presented as a reasoned discourse).  The NET translators have rendered it, faith comes from what is heard, and what is heard comes through the preached word of Christ [Table].16  There is apparently a manuscript dispute whether God or Christ is the older, more original, word.  Frankly, I don’t care about that at all.  The NET translators have focused on the content of the message in both clauses.  Faith comes from what is heard (i.e., the preached word of Christ) and what is heard comes through the preached word of Christ seems a bit redundant to me.  The content of the message is certainly extremely important, but I don’t think Paul was talking about content in the second clause.

I think the New King James translation is more to Paul’s point in its austerity.  So then faith comes by hearing (ἀκοῆς, a form of ἀκοή), and hearing (ἀκοὴ) by the word (ρήματος, a form of ῥῆμα) of God.17 This is the conclusion of an argument that began with a contrast of righteousness by law and righteousness by faith.  For Moses18 writes about the righteousness that is by the law: “The one who does these things will live by them.”19  Paul quoted from the introduction to the Laws of Sexual Regulations in Leviticus 18:6-33.  You must not do as they do in the land of Egypt where you have been living, and you must not do as they do in the land of Canaan into which I am about to bring you; you must not walk in their statutes.  You must observe my regulations and you must be sure to walk in my statutes…anyone who does so will live by keeping them.20

Paul saw something different in Deuteronomy 30, the righteousness that is by faith.21  Deuteronomy 30 was written (and spoken) prophetically to people who have rebelled against the Lord, who have not kept his commandments and statutes (Deuteronomy 30:1-3a, 9b, 10).

When you have experienced all these things, both the blessings and the curses I have set before you, you will reflect upon them in all the nations where the Lord your God has banished you.  Then if you and your descendants turn to the Lord your God and obey him with your whole mind and being just as I am commanding you today, the Lord your God will reverse your captivity and have pity on you…For the Lord your God will once more rejoice over you to make you prosperous just as he rejoiced over your ancestors, if you obey the Lord your God and keep his commandments and statutes that are written in this scroll of the law.  But you must turn to him with your whole mind and being.

Paul wrote, But the righteousness that is by faith says: “Do not say in your heart, ‘Who will ascend into heaven?’” (that is, to bring Christ down) or “Who will descend into the abyss?” (that is, to bring Christ up from the dead).  But what does it say? “The word (ρῆμα, another form of ῥῆμα) is near you, in your mouth and in your heart” (that is, the word [ρῆμα, another form of ῥῆμα] of faith that we preach)…22

Paul knew he preached the same content to the Pharisee that he preached to the πόρνοι (a form of πόρνος) in Corinth.  In fact, if anyone was short changed it was the πόρνοι in Corinth, for Corinth is where Paul prejudged the people as too immature for wisdom.  But it was in Corinth that the πόρνοι believed the content of the message, and it was in Jerusalem and in synagogues throughout the Roman Empire where the Pharisees did not.  When Paul penned, faith comes by hearing (ἀκοῆς, a form of ἀκοή), and hearing (ἀκοὴ, another form of ἀκοή) by the word (ρήματος, a form of ῥῆμα) of God,23 he meant something like hearing comes by God (or Christ) uttering, “hear.”  That was the only explanation he had for the difference between the πόρνοι and the Pharisees.  And it was certainly his own experience on the Damascus road in a singularly dramatic fashion.

What then? Paul asked.  If some did not believe; namely, the Jews (for whom the content of the message was intended) because God or Christ had not yet uttered, “hear,” does their unbelief nullify the faithfulness of God?24  Suddenly the question is much more than a straw man.  How can I trust this God who would do this to his own people? or not do this for his own people, as the case may be?  But Paul reassured me that it does not nullify the faithfulness of God.  Absolutely not!  Let God be proven true, and every human being shown up as a liar, just as it is written: “so that you will be justified (δικαιωθῇς, a form of δικαιόω) in your words (λόγοις, a form of λόγος) and will prevail when you are judged (κρίνεσθαι, a form of κρίνω).”25

Though I may never fully understand the sequencing of who-believes-when, I can accept that it has something to do with God being proven true, being justified in his words, and prevailing when He is judged.  And I’ve already seen some connection between this and all things working together for good for those who love God, who are called according to his purpose,26 and its corollary, Though your sins are like scarlet, They shall be as white as snow.27

 

Addendum: February 11, 2021
A comparison of the Greek of Paul’s quotation of Leviticus 18:5 from the Septuagint follows

Romans 10:5b (NET Parallel Greek) Leviticus 18:5b (Septuagint BLB)

Leviticus 18:5b (Septuagint Elpenor)
ὁ ποιήσας |αὐτὰ| ἄνθρωπος ζήσεται ἐν |αὐτοῖς| ἃ ποιήσας ἄνθρωπος ζήσεται ἐν αὐτοῗς ἃ ποιήσας αὐτά ἄνθρωπος ζήσεται ἐν αὐτοῖς

Romans 10:5b (NET)

 Leviticus 18:5b (NETS)

Leviticus 18:5b (English Elpenor)
The one who does these things will live by them. as for the things a person does, he shall live by them which if a man do, he shall live in them

A comparison of the Greek of Paul’s quotation from Deuteronomy 9:4 in the Septuagint follows:

Romans 10:6b (NET Parallel Greek)

 Deuteronomy 9:4a (Septuagint BLB)

Deuteronomy 9:4a (Septuagint Elpenor)
μὴ εἴπῃς ἐν τῇ καρδίᾳ σου μὴ εἴπῃς ἐν τῇ καρδίᾳ σου μὴ εἴπῃς ἐν τῇ καρδίᾳ σου

Romans 10:6b (NET)

 Deuteronomy 9:4a (NETS)

Deuteronomy 9:4a (English Elpenor)
Do not say in your heart, do not say in your heart, Speak not in thine heart,

It was perhaps a poignant historical reminder to those who knew the Scriptures, ‘For my righteousness HaShem hath brought me in to possess this land.’28

A comparison of the Greek of Paul’s quotation from Deuteronomy 30:12 in the Septuagint follows:

Romans 10:6c (NET Parallel Greek)

 Deuteronomy 30:12b (Septuagint BLB)

Deuteronomy 30:12b (Septuagint Elpenor)
τίς ἀναβήσεται εἰς τὸν οὐρανόν τίς ἀναβήσεται ἡμῗν εἰς τὸν οὐρανὸν τίς ἀναβήσεται ἡμῖν εἰς τὸν οὐρανὸν

Romans 10:6c (NET)

 Deuteronomy 30:12b (NETS)

Deuteronomy 30:12b (English Elpenor)
Who will ascend into heaven? Who will go up to the sky…for us? Who shall go up for us into heaven,

A comparison (mostly a contrast) of Paul’s “quotation” with Deuteronomy 30:13 in the Septuagint follows:

Romans 10:7a (NET Parallel Greek)

 Deuteronomy 30:13b (Septuagint BLB)

Deuteronomy 30:13b (Septuagint Elpenor)
τίς καταβήσεται εἰς τὴν ἄβυσσον τίς διαπεράσει ἡμῗν εἰς τὸ πέραν τῆς θαλάσσης τίς διαπεράσει ἡμῖν εἰς τὸ πέραν τῆς θαλάσσης

Romans 10:7a (NET)

 Deuteronomy 30:13b (NETS)

Deuteronomy 30:13b (English Elpenor)
Who will descend into the abyss? Who will cross to the other side of the sea for us Who will go over for us to the other side of the sea…for us

A comparison of the Greek of Paul’s quotation from Deuteronomy 30:14 in the Septuagint follows:

Romans 10:8b (NET Parallel Greek)

 Deuteronomy 30:14a (Septuagint BLB)

Deuteronomy 30:14a (Septuagint Elpenor)
ἐγγύς σου τὸ ρῆμα ἐστιν ἐν τῷ στόματι σου καὶ ἐν τῇ καρδίᾳ σου ἔστιν σου ἐγγὺς τὸ ῥῆμα σφόδρα ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου ἐγγύς σού ἐστι τὸ ρῆμα σφόδρα ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου

Romans 10:8b (NET)

 Deuteronomy 30:14a (NETS)

Deuteronomy 30:14a (English Elpenor)
The word is near you, in your mouth and in your heart The word is very near to you, in your mouth and in your heart The word is very near thee, in thy mouth, and in thine heart

If Paul quoted from the Septuagint it may be worth noting that he stopped prior to καὶ ἐν ταῖς χερσί σου ποιεῖν αὐτό (and in thine hands to do it).

Tables comparing Leviticus 18:5; 18:3; 18:4; Deuteronomy 30:1; 30:2; 30:3; 30:9; 30:10; 9:4; 30:12; 30:13 and 30:14 in the Tanakh, KJV and NET, and comparing Leviticus 18:5; 18:3; 18:4; Deuteronomy 30:1; 30:2; 30:3; 30:9; 30:10; 9:4; 30:12; 30:13 and 30:14 in the Septuagint (BLB and Elpenor), and tables comparing Titus 3:8, Romans 3:2 and 10:5 in the NET and KJV follow.

Leviticus 18:5 (Tanakh)

 Leviticus 18:5 (KJV)

Leviticus 18:5 (NET)
Ye shall therefore keep My statutes, and Mine ordinances, which if a man do, he shall live by them: I am HaShem. Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the LORD. So you must keep my statutes and my regulations; anyone who does so will live by keeping them.  I am the Lord.

Leviticus 18:5 (Septuagint BLB)

Leviticus 18:5 (Septuagint Elpenor)
καὶ φυλάξεσθε πάντα τὰ προστάγματά μου καὶ πάντα τὰ κρίματά μου καὶ ποιήσετε αὐτά ἃ ποιήσας ἄνθρωπος ζήσεται ἐν αὐτοῗς ἐγὼ κύριος ὁ θεὸς ὑμῶν καὶ φυλάξεσθε πάντα τὰ προστάγματά μου καὶ πάντα τὰ κρίματά μου καὶ ποιήσετε αὐτά, ἃ ποιήσας αὐτά ἄνθρωπος ζήσεται ἐν αὐτοῖς· ἐγὼ Κύριος ὁ Θεὸς ὑμῶν

Leviticus 18:5 (NETS)

Leviticus 18:5 (English Elpenor)
And you shall keep all my ordinances and all my judgments, and you shall do them; as for the things a person does, he shall live by them; I am the Lord your God. So ye shall keep all my ordinances, and all my judgments, and do them; which if a man do, he shall live in them: I [am] the Lord your God.

Leviticus 18:3 (Tanakh)

 Leviticus 18:3 (KJV)

Leviticus 18:3 (NET)
After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes. After the doings of the land of Egypt, wherein ye dwelt, shall ye not do: and after the doings of the land of Canaan, whither I bring you, shall ye not do: neither shall ye walk in their ordinances. You must not do as they do in the land of Egypt where you have been living, and you must not do as they do in the land of Canaan into which I am about to bring you; you must not walk in their statutes.

Leviticus 18:3 (Septuagint BLB)

Leviticus 18:3 (Septuagint Elpenor)
κατὰ τὰ ἐπιτηδεύματα γῆς Αἰγύπτου ἐν ᾗ κατῳκήσατε ἐπ᾽ αὐτῇ οὐ ποιήσετε καὶ κατὰ τὰ ἐπιτηδεύματα γῆς Χανααν εἰς ἣν ἐγὼ εἰσάγω ὑμᾶς ἐκεῗ οὐ ποιήσετε καὶ τοῗς νομίμοις αὐτῶν οὐ πορεύσεσθε κατά τὰ ἐπιτηδεύματα Αἰγύπτου, ἐν ᾗ κατῳκήσατε ἐπ᾿ αὐτῇ, οὐ ποιήσετε καὶ κατὰ τὰ ἐπιτηδεύματα γῆς Χαναάν, εἰς ἣν ἐγὼ εἰσάγω ὑμᾶς ἐκεῖ, οὐ ποιήσετε καὶ τοῖς νομίμοις αὐτῶν οὐ πορεύσεσθε

Leviticus 18:3 (NETS)

Leviticus 18:3 (English Elpenor)
You shall not act according to the practices of the land of Egypt, wherein you lived, and you shall not act according to the practices of the land of Chanaan, there where I am bringing you, and you shall not live by their precepts. Ye shall not do according to the devices of Egypt, in which ye dwelt: and according to the devices of the land of Chanaan, into which I bring you, ye shall not do; and ye shall not walk in their ordinances.

Leviticus 18:4 (Tanakh)

 Leviticus 18:4 (KJV)

Leviticus 18:4 (NET)
Mine ordinances shall ye do, and My statutes shall ye keep, to walk therein: I am HaShem your G-d. Ye shall do my judgments, and keep mine ordinances, to walk therein: I am the LORD your God. You must observe my regulations, and you must be sure to walk in my statutes. I am the Lord your God.

Leviticus 18:4 (Septuagint BLB)

Leviticus 18:4 (Septuagint Elpenor)
τὰ κρίματά μου ποιήσετε καὶ τὰ προστάγματά μου φυλάξεσθε πορεύεσθαι ἐν αὐτοῗς ἐγὼ κύριος ὁ θεὸς ὑμῶν τὰ κρίματά μου ποιήσετε καὶ τὰ προστάγματά μου φυλάξεσθε καὶ πορεύεσθε ἐν αὐτοῖς· ἐγὼ Κύριος ὁ Θεὸς ὑμῶν

Leviticus 18:4 (NETS)

Leviticus 18:4 (English Elpenor)
My judgments you shall perform, and my ordinances you shall keep, to walk by them; I am the Lord your God. Ye shall observe my judgments, and shall keep my ordinances, and shall walk in them: I [am] the Lord your God.

Deuteronomy 30:1 (Tanakh)

 Deuteronomy 30:1 (KJV)

Deuteronomy 30:1 (NET)
And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself among all the nations, whither HaShem thy G-d hath driven thee, And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the LORD thy God hath driven thee, “When you have experienced all these things, both the blessings and the curses I have set before you, you will reflect upon them in all the nations where the Lord your God has banished you.

Deuteronomy 30:1 (Septuagint BLB)

Deuteronomy 30:1 (Septuagint Elpenor)
καὶ ἔσται ὡς ἂν ἔλθωσιν ἐπὶ σὲ πάντα τὰ ῥήματα ταῦτα ἡ εὐλογία καὶ ἡ κατάρα ἣν ἔδωκα πρὸ προσώπου σου καὶ δέξῃ εἰς τὴν καρδίαν σου ἐν πᾶσιν τοῗς ἔθνεσιν οὗ ἐάν σε διασκορπίσῃ κύριος ἐκεῗ ΚΑΙ ἔσται ὡς ἂν ἔλθωσιν ἐπὶ σὲ πάντα τὰ ῥήματα ταῦτα, ἡ εὐλογία καὶ ἡ κατάρα, ἣν ἔδωκα πρὸ προσώπου σου, καὶ δέξῃ εἰς τὴν καρδίαν σου ἐν πᾶσι τοῖς ἔθνεσιν, οὗ ἐὰν διασκορπίσῃ σε Κύριος ἐκεῖ,

Deuteronomy 30:1 (NETS)

Deuteronomy 30:1 (English Elpenor)
And it shall be, when all these words come upon you, the blessing and the curse that I gave before you, that you shall receive them into your heart among all the nations wherever the Lord may scatter you there, And it shall come to pass when all these things shall have come upon thee, the blessing and the curse, which I have set before thy face, and thou shalt call [them] to mind among all the nations, wherein the Lord shall have scattered thee,

Deuteronomy 30:2 (Tanakh)

 Deuteronomy 30:2 (KJV)

Deuteronomy 30:2 (NET)
and shalt return unto HaShem thy G-d, and hearken to His voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul; And shalt return unto the LORD thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; Then if you and your descendants turn to the Lord your God and obey him with your whole mind and being just as I am commanding you today,

Deuteronomy 30:2 (Septuagint BLB)

Deuteronomy 30:2 (Septuagint Elpenor)
καὶ ἐπιστραφήσῃ ἐπὶ κύριον τὸν θεόν σου καὶ ὑπακούσῃ τῆς φωνῆς αὐτοῦ κατὰ πάντα ὅσα ἐγὼ ἐντέλλομαί σοι σήμερον ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐπιστραφήσῃ ἐπὶ Κύριον τὸν Θεόν σου καὶ εἰσακούσῃ τῆς φωνῆς αὐτοῦ κατὰ πάντα, ὅσα ἐγὼ ἐντέλλομαί σοι σήμερον, ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς ψυχῆς σου

Deuteronomy 30:2 (NETS)

Deuteronomy 30:2 (English Elpenor)
and you shall return to the Lord your God and obey his voice regarding everything I command you today, with the whole of your heart and with the whole of your soul. and shalt return to the Lord thy God, and shalt hearken to his voice, according to all things which I charge thee this day, with all thy heart, and with all thy soul;

Deuteronomy 30:3 (Tanakh)

 Deuteronomy 30:3 (KJV)

Deuteronomy 30:3 (NET)
that then HaShem thy G-d will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither HaShem thy G-d hath scattered thee. That then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the LORD thy God hath scattered thee. the Lord your God will reverse your captivity and have pity on you.  He will turn and gather you from all the peoples among whom he has scattered you.

Deuteronomy 30:3 (Septuagint BLB)

Deuteronomy 30:3 (Septuagint Elpenor)
καὶ ἰάσεται κύριος τὰς ἁμαρτίας σου καὶ ἐλεήσει σε καὶ πάλιν συνάξει σε ἐκ πάντων τῶν ἐθνῶν εἰς οὓς διεσκόρπισέν σε κύριος ἐκεῗ καὶ ἰάσεται Κύριος τὰς ἁμαρτίας σου καὶ ἐλεήσει σε καὶ πάλιν συνάξει σε ἐκ πάντων τῶν ἐθνῶν, εἰς οὓς διεσκόρπισέ σε Κύριος ἐκεῖ

Deuteronomy 30:3 (NETS)

Deuteronomy 30:3 (English Elpenor)
And the Lord will heal your sins and have mercy on you and gather you again from all the nations among whom the Lord has scattered you there. then the Lord shall heal thine iniquities, and shall pity thee, and shall again gather thee out from all the nations, among which the Lord has scattered thee.

Deuteronomy 30:9 (Tanakh)

 Deuteronomy 30:9 (KJV)

Deuteronomy 30:9 (NET)
And HaShem thy G-d will make thee over-abundant in all the work of thy hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good; for HaShem will again rejoice over thee for good, as He rejoiced over thy fathers; And the LORD thy God will make thee plenteous in every work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good: for the LORD will again rejoice over thee for good, as he rejoiced over thy fathers: The Lord your God will make the labor of your hands abundantly successful and multiply your children, the offspring of your cattle, and the produce of your soil.  For the Lord will once more rejoice over you to make you prosperous just as he rejoiced over your ancestors,

Deuteronomy 30:9 (Septuagint BLB)

Deuteronomy 30:9 (Septuagint Elpenor)
καὶ πολυωρήσει σε κύριος ὁ θεός σου ἐν παντὶ ἔργῳ τῶν χειρῶν σου ἐν τοῗς ἐκγόνοις τῆς κοιλίας σου καὶ ἐν τοῗς γενήμασιν τῆς γῆς σου καὶ ἐν τοῗς ἐκγόνοις τῶν κτηνῶν σου ὅτι ἐπιστρέψει κύριος ὁ θεός σου εὐφρανθῆναι ἐπὶ σὲ εἰς ἀγαθά καθότι ηὐφράνθη ἐπὶ τοῗς πατράσιν σου καὶ πολυωρήσει σε Κύριος ὁ Θεός σου ἐν παντὶ ἔργῳ τῶν χειρῶν σου, ἐν τοῖς ἐκγόνοις τῆς κοιλίας σου καὶ ἐν τοῖς ἐκγόνοις τῶν κτηνῶν σου καὶ ἐν τοῖς γενήμασι τῆς γῆς σου· ὅτι ἐπιστρέψει Κύριος ὁ Θεός σου εὐφρανθῆναι ἐπὶ σοὶ εἰς ἀγαθά, καθότι εὐφράνθη ἐπὶ τοῖς πατράσι σου,

Deuteronomy 30:9 (NETS)

Deuteronomy 30:9 (English Elpenor)
and the Lord your God will treat you with care in every work of your hands, in the progeny of your belly and in the produce of your land and in the progeny of your livestock.  For the Lord your God will turn to be joyful toward you for good things, just as he was joyful over your fathers, And the Lord thy God shall bless thee in every work of thine hands, in the offspring of thy body, and in the offspring of thy cattle, and in the fruits of thy land, because the Lord thy God will again rejoice over thee for good, as he rejoiced over thy fathers:

Deuteronomy 30:10 (Tanakh)

 Deuteronomy 30:10 (KJV)

Deuteronomy 30:10 (NET)
if thou shalt hearken to the voice of HaShem thy G-d, to keep His commandments and His statutes which are written in this book of the law; if thou turn unto HaShem thy G-d with all thy heart, and with all thy soul. If thou shalt hearken unto the voice of the LORD thy God, to keep his commandments and his statutes which are written in this book of the law, and if thou turn unto the LORD thy God with all thine heart, and with all thy soul. if you obey the Lord your God and keep his commandments and statutes that are written in this scroll of the law.  But you must turn to him with your whole mind and being.

Deuteronomy 30:10 (Septuagint BLB)

Deuteronomy 30:10 (Septuagint Elpenor)
ἐὰν εἰσακούσῃς τῆς φωνῆς κυρίου τοῦ θεοῦ σου φυλάσσεσθαι καὶ ποιεῗν πάσας τὰς ἐντολὰς αὐτοῦ καὶ τὰ δικαιώματα αὐτοῦ καὶ τὰς κρίσεις αὐτοῦ τὰς γεγραμμένας ἐν τῷ βιβλίῳ τοῦ νόμου τούτου ἐὰν ἐπιστραφῇς ἐπὶ κύριον τὸν θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου ἐὰν εἰσακούσῃς τῆς φωνῆς Κυρίου τοῦ Θεοῦ σου, φυλάσσεσθαι τὰς ἐντολὰς αὐτοῦ καὶ τὰ δικαιώματα αὐτοῦ καὶ τὰς κρίσεις αὐτοῦ τὰς γεγραμμένας ἐν τῷ βιβλίῳ τοῦ νόμου τούτου, ἐὰν ἐπιστραφῇς ἐπὶ Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου

Deuteronomy 30:10 (NETS)

Deuteronomy 30:10 (English Elpenor)
if you listen to the voice of the Lord your God, to keep his commandments and his statutes and his judgments that are written in the book of this law, if you turn to the Lord your God with the whole of your heart and with the whole of your soul, if thou wilt hearken to the voice of the Lord thy God, to keep his commandments, and his ordinances, and his judgments written in the book of this law, if thou turn to the Lord thy God with all thine heart, and with all thy soul.

Deuteronomy 9:4 (Tanakh)

 Deuteronomy 9:4 (KJV)

Deuteronomy 9:4 (NET)
Speak not thou in thy heart, after that HaShem thy G-d hath thrust them out from before thee, saying: ‘For my righteousness HaShem hath brought me in to possess this land’; whereas for the wickedness of these nations HaShem doth drive them out from before thee. Speak not thou in thine heart, after that the LORD thy God hath cast them out from before thee, saying, For my righteousness the LORD hath brought me in to possess this land: but for the wickedness of these nations the LORD doth drive them out from before thee. Do not think to yourself after the Lord your God has driven them out before you, “Because of my own righteousness the Lord has brought me here to possess this land.”  It is because of the wickedness of these nations that the Lord is driving them out ahead of you.

Deuteronomy 9:4 (Septuagint BLB)

Deuteronomy 9:4 (Septuagint Elpenor)
μὴ εἴπῃς ἐν τῇ καρδίᾳ σου ἐν τῷ ἐξαναλῶσαι κύριον τὸν θεόν σου τὰ ἔθνη ταῦτα ἀπὸ προσώπου σου λέγων διὰ τὰς δικαιοσύνας μου εἰσήγαγέν με κύριος κληρονομῆσαι τὴν γῆν τὴν ἀγαθὴν ταύτην ἀλλὰ διὰ τὴν ἀσέβειαν τῶν ἐθνῶν τούτων κύριος ἐξολεθρεύσει αὐτοὺς πρὸ προσώπου σου μὴ εἴπῃς ἐν τῇ καρδίᾳ σου ἐν τῷ ἐξαναλῶσαι Κύριον τὸν Θεόν σου τὰ ἔθνη ταῦτα πρὸ προσώπου σου λέγων· διὰ τὰς δικαιοσύνας μου εἰσήγαγέ με Κύριος κληρονομῆσαι τὴν γῆν τὴν ἀγαθὴν ταύτην

Deuteronomy 9:4 (NETS)

Deuteronomy 9:4 (English Elpenor)
When the Lord your God eliminates these nations before you, do not say in your heart, saying: “It is because of my righteousness that the Lord has brought me in to inherit this good land,” but because of the impiety of these nations the Lord will destroy them utterly before you. Speak not in thine heart, when the Lord thy God has destroyed these nations before thy face, saying, For my righteousness the Lord brought me in to inherit this good land.

Deuteronomy 30:12 (Tanakh)

 Deuteronomy 30:12 (KJV)

Deuteronomy 30:12 (NET)
It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’ It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it? It is not in heaven, as though one must say, ‘Who will go up to heaven to get it for us and proclaim it to us so we may obey it?’

Deuteronomy 30:12 (Septuagint BLB)

Deuteronomy 30:12 (Septuagint Elpenor)
οὐκ ἐν τῷ οὐρανῷ ἄνω ἐστὶν λέγων τίς ἀναβήσεται ἡμῗν εἰς τὸν οὐρανὸν καὶ λήμψεται αὐτὴν ἡμῗν καὶ ἀκούσαντες αὐτὴν ποιήσομεν οὐκ ἐν τῷ οὐρανῷ ἄνω ἐστὶ λέγων· τίς ἀναβήσεται ἡμῖν εἰς τὸν οὐρανὸν καὶ λήψεται ἡμῖν αὐτήν, καὶ ἀκούσαντες αὐτὴν ποιήσομεν

Deuteronomy 30:12 (NETS)

Deuteronomy 30:12 (English Elpenor)
It is not up in the sky, saying, “Who will go up to the sky and get it for us?  And when we hear it, we shall do it.” It is not in heaven above, [as if there were one] saying, Who shall go up for us into heaven, and shall take it for us, and we will hear and do it?

Deuteronomy 30:13 (Tanakh)

 Deuteronomy 30:13 (KJV)

Deuteronomy 30:13 (NET)
Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’ Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? And it is not across the sea, as though one must say, ‘Who will cross over to the other side of the sea and get it for us and proclaim it to us so we may obey it?’

Deuteronomy 30:13 (Septuagint BLB)

Deuteronomy 30:13 (Septuagint Elpenor)
οὐδὲ πέραν τῆς θαλάσσης ἐστὶν λέγων τίς διαπεράσει ἡμῗν εἰς τὸ πέραν τῆς θαλάσσης καὶ λήμψεται ἡμῗν αὐτήν καὶ ἀκουστὴν ἡμῗν ποιήσει αὐτήν καὶ ποιήσομεν οὐδὲ πέραν τῆς θαλάσσης ἐστὶ λέγων· τίς διαπεράσει ἡμῖν εἰς τὸ πέραν τῆς θαλάσσης καὶ λήψεται ἡμῖν αὐτήν, καὶ ἀκουστὴν ἡμῖν ποιήσῃ αὐτήν, καὶ ποιήσομεν

Deuteronomy 30:13 (NETS)

Deuteronomy 30:13 (English Elpenor)
Neither is it beyond the sea, saying, “Who will cross to the other side of the sea for us and get it for us?  And when we hear it, we shall do it.” Neither is it beyond the sea, saying, Who will go over for us to the other side of the sea, and take it for us, and make it audible to us, and we will do it?

Deuteronomy 30:14 (Tanakh)

 Deuteronomy 30:14 (KJV)

Deuteronomy 30:14 (NET)
But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. For the thing is very near you—it is in your mouth and in your mind so that you can do it.

Deuteronomy 30:14 (Septuagint BLB)

Deuteronomy 30:14 (Septuagint Elpenor)
ἔστιν σου ἐγγὺς τὸ ῥῆμα σφόδρα ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου καὶ ἐν ταῗς χερσίν σου αὐτὸ ποιεῗν ἐγγύς σού ἐστι τὸ ρῆμα σφόδρα ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου καὶ ἐν ταῖς χερσί σου ποιεῖν αὐτό

Deuteronomy 30:14 (NETS)

Deuteronomy 30:14 (English Elpenor)
The word is very near to you, in your mouth and in your heart and in your hands, to do it. The word is very near thee, in thy mouth, and in thine heart, and in thine hands to do it.

Titus 3:8 (NET)

Titus 3:8 (KJV)
This saying is trustworthy, and I want you to insist on such truths, so that those who have placed their faith in God may be intent on engaging in good works.  These things are good and beneficial for all people. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works.  These things are good and profitable unto men.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Πιστὸς ὁ λόγος· καὶ περὶ τούτων βούλομαι σε διαβεβαιοῦσθαι, ἵνα φροντίζωσιν καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες θεῷ· ταῦτα ἐστιν καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις πιστος ο λογος και περι τουτων βουλομαι σε διαβεβαιουσθαι ινα φροντιζωσιν καλων εργων προιστασθαι οι πεπιστευκοτες τω θεω ταυτα εστιν τα καλα και ωφελιμα τοις ανθρωποις πιστος ο λογος και περι τουτων βουλομαι σε διαβεβαιουσθαι ινα φροντιζωσιν καλων εργων προιστασθαι οι πεπιστευκοτες θεω ταυτα εστιν τα καλα και ωφελιμα τοις ανθρωποις

Romans 3:2 (NET)

Romans 3:2 (KJV)
Actually, there are many advantages.  First of all, the Jews were entrusted with the oracles of God. Much every way: chiefly, because that unto them were committed the oracles of God.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πολὺ κατὰ πάντα τρόπον. πρῶτον μὲν ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ. πολυ κατα παντα τροπον πρωτον μεν γαρ οτι επιστευθησαν τα λογια του θεου πολυ κατα παντα τροπον πρωτον μεν γαρ οτι επιστευθησαν τα λογια του θεου

Romans 10:5 (NET)

Romans 10:5 (KJV)
For Moses writes about the righteousness that is by the law: “The one who does these things will live by them.” For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Μωϋσῆς γὰρ γράφει  τὴν δικαιοσύνην τὴν ἐκ [τοῦ] νόμου [ὅτι] ὁ ποιήσας |αὐτὰ| ἄνθρωπος ζήσεται ἐν |αὐτοῖς| μωσης γαρ γραφει την δικαιοσυνην την εκ του νομου οτι ο ποιησας αυτα ανθρωπος ζησεται εν αυτοις μωυσης γαρ γραφει την δικαιοσυνην την εκ του νομου οτι ο ποιησας αυτα ανθρωπος ζησεται εν αυτοις

1 Romans 3:1a (NET)

2 John 10:10b (NET)

3 Romans 3:1b (NET)

4 1 Timothy 4:8 (NET)

5 2 Timothy 3:16, 17 (NET)

6 The Stephanus Textus Receptus had the article τω preceding God.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

7 The Stephanus Textus Receptus and Byzantine Majority Text had the article τα preceding good.  The NET parallel Greek text and NA28 did not.

8 Titus 3:8 (NET)

9 The NA28, Stephanus Textus Receptus (KJV: because) and Byzantine Majority Text had μὲν γὰρ here, where the NET parallel Greek text had simply μὲν.

10 Romans 3:2 (NET)

11 Romans 9:4, 5 (NET)

12 Romans 3:3 (NET)

14 1 Corinthians 6:9-11 (NET)

15 Romans 10:17a (NKJV)

16 Romans 10:17 (NET)

17 Romans 10:17 (NKJV)

19 Romans 10:5 (NET)

20 Leviticus 18:3-5 (NET)

21 Romans 10:6 (NET)

22 Romans 10:6-8 (NET)

23 Romans 10:17 (NKJV) Table

24 Romans 3:3 (NET)

25 Romans 3:4 (NET) Table

27 Isaiah 1:18 (NKJV) Table

28 Deuteronomy 9:4b (Tanakh)