Tag Archives: Deuteronomy 32:8

The Children of Promise, Part 1

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[I]t is not the children of the flesh who are the children of God; Paul wrote, rather, the children of promise are counted as descendants.1 In another essay I asked, “So, if God did not allow [Abimelech] to touch Sarah, why didn’t He do the same for Pharaoh and Sarai?” I’m hoping that a thorough study of the story of Abram/Abraham and Sarai/Sarah will give me not only a richer understanding of Paul’s contrast between the children of the flesh and the children of promise but an answer to this question as well.

Masoretic Text

Septuagint

Genesis 12:1 (Tanakh)

Genesis 12:1 (NET)

Genesis 12:1 (NETS)

Genesis 12:1 (English Elpenor)
Now HaShem said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee [Table]. Now the Lord said to Abram, “Go out from your country, your relatives, and your father’s household to the land that I will show you. And the Lord said to Abram, “Go forth from your country and from your kindred and from your father’s house to the land that I will show you [Table]. AND the Lord said to Abram, Go forth out of thy land and out of thy kindred, and out of the house of thy father, and come into the land which I will shew thee.

Here is the first contrast: the children of the flesh (NET note 18: “the natural offspring”) have a point of origin, a country, a kindred, a father’s house, while the children of promise are called by God: Go out from your country, your relatives, and your father’s household to the land that I will show you.2 As he3 was walking by the Sea of Galilee [Jesus] saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen) [Table]. He said to them, “Follow me (δεῦτε ὀπίσω μου).4 If you wish to be perfect, Jesus said to a young man who was very rich, go sell your possessions and give the money to the poor, and you will have treasure in heaven. Then come, follow me (καὶ δεῦρο ἀκολούθει μοι).5

The first promise follows:

Masoretic Text

Septuagint

Genesis 12:2, 3 (Tanakh)

Genesis 12:2, 3 (NET)

Genesis 12:2, 3 (NETS)

Genesis 12:2, 3 (English Elpenor)
And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing [Table]. Then I will make you into a great nation, and I will bless you, and I will make your name great, so that you will exemplify divine blessing. And I will make you into a great nation, and I will bless you and make your name great, and you shall be one blessed [Table]. And I will make thee a great nation, and I will bless thee and magnify thy name, and thou shalt be blessed.
And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed’ [Table]. I will bless those who bless you, but the one who treats you lightly I must curse, so that all the families of the earth may receive blessing through you.” And I will bless those who bless you, and those who curse you I will curse, and in you all the tribes of the earth shall be blessed” [Table]. And I will bless those that bless thee, and curse those that curse thee, and in thee shall all the tribes of the earth be blessed.

This contrast stands out clearly: the children of promise receive promises from God that are not received by the children of the flesh. Come to me, all you who are weary and burdened, and I will give you rest, Jesus promised. Take my yoke on you and learn from me because I am gentle and humble in heart, and you will find rest for your souls [Table]. For my yoke is easy to bear, and my load is not hard to carry.6

Masoretic Text

Septuagint

Genesis 12:4 (Tanakh)

Genesis 12:4 (NET)

Genesis 12:4 (NETS)

Genesis 12:4 (English Elpenor)
So Abram went, as HaShem had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran. So Abram left, just as the Lord had told him to do, and Lot went with him. (Now Abram was 75 years old when he departed from Haran.) And Abram went, as the Lord had told him to, and Lot left with him. Now Abram was seventy-five years of age when he departed from Charran. And Abram went as the Lord spoke to him, and Lot departed with him, and Abram was seventy-five years old, when he went out of Charrhan.

The enabling grace of God, implicit in his call or command, is manifest among the children of promise as obedience to his word. God’s enabling grace is much less apparent among the children of the flesh. Simon (called Peter) and Andrew his brother7 left their nets immediately and followed [Jesus].8 But when the young man heard this (e.g., go sell your possessions and give the money to the poor9) he went away sorrowful, for he was very rich.10 Even in the face of this rejection, however, Jesus remained confident in the enabling grace of God: for God all things are possible,11 He said.

Masoretic Text

Septuagint

Genesis 12:5, 6 (Tanakh)

Genesis 12:5, 6 (NET)

Genesis 12:5, 6 (NETS)

Genesis 12:5, 6 English Elpenor)
And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came. And Abram took his wife Sarai, his nephew Lot, and all the possessions they had accumulated and the people they had acquired in Haran, and they left for the land of Canaan. They entered the land of Canaan. And Abram took his wife Sara and his brother’s son Lot and all their possessions that they had acquired and every person whom they had acquired in Charran, and they departed to go to the land of Chanaan, and they came to the land of Chanaan. And Abram took Sara his wife, and Lot the son of his brother, and all their possessions, as many as they had got, and every soul which they had got in Charrhan, and they went forth to go into the land of Chanaan.
And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land. Abram traveled through the land as far as the oak tree of Moreh at Shechem. (At that time the Canaanites were in the land.) And Abram passed through the land in its length as far as the place Sychem, at the high oak. Now at that time the Chananites used to inhabit the land. And Abram traversed the land lengthwise as far as the place Sychem, to the high oak, and the Chananites then inhabited the land.

Abram, blessed by God (Genesis 12:2), was sent to the Canaanites, descendants of Canaan, cursed by Noah (Genesis 9:20-27). I’m merely noting it at present, reminding myself to be mindful of how the Canaanites treat Abram (Genesis 12:3) as I proceed.

The Lord’s second promise to Abram follows:

Masoretic Text

Septuagint

Genesis 12:7 (Tanakh)

Genesis 12:7 (NET)

Genesis 12:7 (NETS)

Genesis 12:7 (English Elpenor)
And HaShem appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto HaShem, who appeared unto him [Table]. The Lord appeared to Abram and said, “To your descendants I will give this land.” So Abram built an altar there to the Lord, who had appeared to him. And the Lord appeared to Abram and said to him, “To your offspring I will give this land.” And Abram built there an altar to the Lord who had appeared to him [Table]. And the Lord appeared to Abram, and said to him, I will give this land to thy seed. And Abram built an altar there to the Lord who appeared to him.

I’m hesitant to draw any contrast here relative to the children of promise receiving promises from God that are not received by the children of the flesh. Consider this from the song Moses recited:

Masoretic Text

Septuagint

Deuteronomy 32:8 (Tanakh)

Deuteronomy 32:8 (NET)

Deuteronomy 32:8 (NETS)

Deuteronomy 32:8 (English Elpenor)
When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children (בְּנֵ֥י) of Israel (יִשְׂרָאֵֽל). When the Most High gave the nations their inheritance, when he divided up humankind, he set the boundaries of the peoples, according to the number of the heavenly assembly [NET note 14: Heb “the sons (bēn, בני) of Israel (yiśrā’ēl, ישׁראל)”]. When the Most High was apportioning nations, as he scattered Adam’s sons, he fixed boundaries of nations according to the number of divine (θεοῦ) sons (ἀγγέλων), When the Most High divided the nations, when he separated the sons of Adam, he set the bounds of the nations according to the number of the angels (ἀγγέλων) of God (Θεοῦ).

The discrepancy between the Masoretic text and the Septuagint was addressed in a note (14) in the NET:

The idea, perhaps, is that Israel was central to Yahweh’s purposes and all other nations were arranged and distributed according to how they related to Israel. See S. R. Driver, Deuteronomy (ICC), 355-56. For the MT בְּנֵי יִשְׂרָאֵל (bene yisraʾel, “sons of Israel”) a Qumran fragment has “sons of God,” while the LXX reads ἀγγέλων θεοῦ (angelōn theou, “angels of God”), presupposing בְּנֵי אֵל (bene ʾel) or בְּנֵי אֵלִים (bene ʾelim). “Sons of God” is undoubtedly the original reading; the MT and LXX have each interpreted it differently. MT assumes that the expression “sons of God” refers to Israel (cf. Hos. 1:10), while LXX has assumed that the phrase refers to the angelic heavenly assembly (Pss 29:1; 89:6; cf. as well Ps 82). The phrase is also attested in Ugaritic, where it refers to the high god El’s divine assembly. According to the latter view, which is reflected in the translation, the Lord delegated jurisdiction over the nations to his angelic host (cf. Dan. 10:13-21), while reserving for himself Israel, over whom he rules directly. For a defense of the view taken here, see M. S. Heiser, “Deuteronomy 32:8 and the Sons of God,” BSac 158 (2001): 52-74.

Though it feels a bit like dabbling in the occult, I’ll follow this through for a few moments:

Masoretic Text

Septuagint

Daniel 10:4-6 (Tanakh)

Daniel 10:4-6 (NET)

Daniel 10:4-6 (NETS)

Daniel 10:4-6 (English Elpenor)
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; On the twenty-fourth day of the first month I was beside the great river, the Tigris. On the twenty-fourth day of the first month, and as I was by the great river (this is the Eddekel), On the twenty-fourth day of the first month, I was near the great river, which is Tigris Eddekel.
Then I lifted up mine eyes, and looked, and behold a certain man (אִֽישׁ) clothed in linen, whose loins were girded with fine gold of Uphaz: I looked up and saw a man (‘îš, איש) clothed in linen; around his waist was a belt made of gold from Ufaz. and I raised my eyes and saw, and lo, there was one man (ἀνὴρ) clothed in baddin, and his waist girded by gold of Ophaz. And I lifted up mine eyes, and looked, and behold a man (ἀνὴρ) clothed in linen, and his loins were girt with gold of Ophaz:
His body also was like the beryl (כְתַרְשִׁ֗ישׁ), and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. His body resembled yellow jasper (taršîš, כתרשיש), and his face had an appearance like lightning. His eyes were like blazing torches; his arms and feet had the gleam of polished bronze. His voice thundered forth like the sound of a large crowd. And his body was like tharsis (ὡσεὶ θαρσις), and his face like an appearance of lightning, and his eyes like torches of fire, and his arms and legs like the appearance of gleaming bronze, and the sound of his words like the sound of a crowd. and his body was as Tharsis (ὡσεὶ θαρσίς), and his face was a [sic] the appearance of lightning, and his eyes as lamps of fire, and his arms and his legs as the appearance of shining brass, and the voice of his words as the voice of a multitude.

Though Daniel called him אִֽישׁ (‘îš), ἀνὴρ in Greek, his description didn’t sound like any man I’ve ever seen. Rashi, following “Our Sages” recorded in a “Tractate,” understood כְתַרְשִׁ֗ישׁ (taršîš), translated like the beryl (Tanakh, KJV) and resembled yellow jasper (NET), as a measure of immense body size rather than a jaundiced appearance.

And his body was like tarshish: Our Sages of blessed memory explained in Tractate Hullin (9lb): “His body was two thousand parasangs large, like the measurement of the sea named Tarshish, and that is the sea of Africa (the Mediterranean).”12

The man spoke to Daniel:

Masoretic Text

Septuagint

Daniel 10:12-14 (Tanakh)

Daniel 10:12-14 (NET)

Daniel 10:12-14 (NETS)

Daniel 10:12-14 (English Elpenor)
Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God (אֱלֹהֶ֖יךָ), thy words were heard, and I am come for thy words. Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind to understand and to humble yourself before your God (‘ĕlōhîm, אלהיך), your words were heard. I have come in response to your words. And he said to me, “Do not fear, Daniel, for from the first day that you gave your heart to understanding and to be afflicted before your God (τοῦ θεοῦ σου), your words have been heard, and I have come because of your words. And he said to me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to afflict thyself before the Lord (Κυρίου) thy God (τοῦ Θεοῦ σου), thy words were heard, and I am come because of thy words.
But the prince (וְשַׂ֣ר) of the kingdom of Persia withstood (עֹמֵ֚ד) me (לְנֶגְדִּי֙) one and twenty days: but, lo, Michael, one of the chief (הָֽרִאשֹׁנִ֖ים) princes (הַשָּׂרִ֥ים), came to help me; and I remained there with the kings (מַלְכֵ֥י) of Persia. However, the prince (śar, ושׁר) of the kingdom of Persia was opposing (ʿāmaḏ, עמד) me (neḡeḏ, לנגדי) for 21 days. But Michael, one of the leading (ri’šôn, הראשנים) princes (śar, השׁרים), came to help me, because I was left there with the kings (meleḵ, מלכי) of Persia. And the ruler (καὶ ὁ ἄρχων) of the kingdom of the Persians stood (εἱστήκει) opposite (ἐξ ἐναντίας) me (μου) twenty and one day. And lo, Michael, one of the chief (τῶν πρώτων) rulers (τῶν ἀρχόντων), came to help me, and I left him there with the ruler (τοῦ ἄρχοντος) of the kingdom of the Persians, But the prince (καὶ ὁ ἄρχων) of the kingdom of the Persians withstood (εἱστήκει ἐξ ἐναντίας) me (μου) twenty-one days: and behold, Michael, one of the princes (τῶν ἀρχόντων τῶν πρώτων), came to help me; and I left him there with the chief (τοῦ ἄρχοντος) of the kingdom of the Persians:
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Now I have come to help you understand what will happen to your people in future days, for the vision pertains to days to come.” and I have come to instruct you about what will meet your people at the end of days, because the vision is yet for days.” and I have come to inform thee of all that shall befall thy people in the last days: for the vision is yet for [many] days.

This brief glimpse into an invisible realm disturbed me. How could a heavenly being sent by an omnipotent God be delayed even three weeks by, presumably, another heavenly being? It seemed to lend too much credence to the warring gods of pagan myths. But this time I get a different picture from the Hebrew and Greek words: עֹמֵ֚ד (ʿāmaḏ) לְנֶגְדִּי֙ (neḡeḏ), withstood me (Tanakh, KJV), was opposing me (NET); εἱστήκει ἐξ ἐναντίας μου, stood opposite me (NETS), withstood me (English Elpenor).

Consider Rashi’s commentary to Daniel 10:13:

has been standing against me: to battle with me in heaven by requesting an extension for the kingdom for Persia to enable them to subjugate you (Israel). Behold twenty-one days that he has been standing against me.

the first princes: those counted first among those who enter.

and I remained there: to silence the princes of Persia in heaven.13

So now, rather than warring pagan gods or a Star Wars battle sequence complete with light sabers and laser blasters, it sounds more like a parliamentary procedure in the assembly of El:

Masoretic Text

Septuagint

Psalm 82:1 (Tanakh)

Psalm 82:1 (NET)

Psalm 81:1 (NETS)

Psalm 81:1 (English Elpenor)
God standeth (נִצָּ֥ב) in the congregation (בַּֽעֲדַת) of the mighty14 (אֵ֑ל); he judgeth among the gods. A psalm of Asaph. God stands (nāṣaḇ, נצב) in the assembly (ʿēḏâ, בעדת) of El (‘ēl, אל); in the midst of the gods he renders judgment. A Psalm. Pertaining to Asaph. God stood (ἔστη) in a gathering (ἐν συναγωγῇ) of gods (θεῶν), but in their midst he discerningly judges gods: [A Psalm for Asaph.] God stands (ἔστη) in the assembly (ἐν συναγωγῇ) of gods (θεῶν); and in the midst [of them] will judge gods.

The only true God, delaying his plan twenty-one earth days to listen patiently with genuine interest to arguments put forth by the heavenly being He put in charge of Persia, sounds much more like the One I am beginning to know. It makes sense to me that Michael and the unnamed heavenly being who appeared to Daniel would argue the Lord’s points and purpose for Israel before Him as well and, ultimately, prevail.

I’ll continue with this in another essay.

Tables comparing Genesis 12:4; 12:5; 12:6; Deuteronomy 32:8; Daniel 10:4; 10:5; 10:6; 10:12; 10:13; 10:14 and Psalm 82:1 in the Tanakh, KJV and NET, and comparing the Greek of Genesis 12:4; 12:5; 12:6; Deuteronomy 32:8; Daniel 10:4; 10:5; 10:6; 10:12; 10:13; 10:14 and Psalm 82:1 (81:1) in the Septuagint (BLB and Elpenor) follow.

Genesis 12:4 (Tanakh)

Genesis 12:4 (KJV)

Genesis 12:4 (NET)
So Abram went, as HaShem had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran. So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran. So Abram left, just as the Lord had told him to do, and Lot went with him. (Now Abram was 75 years old when he departed from Haran.)

Genesis 12:4 (BLB Septuagint)

Genesis 12:4 (Elpenor Septuagint)
καὶ ἐπορεύθη Αβραμ καθάπερ ἐλάλησεν αὐτῷ κύριος καὶ ᾤχετο μετ᾽ αὐτοῦ Λωτ Αβραμ δὲ ἦν ἐτῶν ἑβδομήκοντα πέντε ὅτε ἐξῆλθεν ἐκ Χαρραν καὶ ἐπορεύθη ῞Αβραμ, καθάπερ ἐλάλησεν αὐτῷ Κύριος, καὶ ᾤχετο μετ᾿ αὐτοῦ Λώτ. ῞Αβραμ δὲ ἦν ἐτῶν ἑβδομηκονταπέντε, ὅτε ἐξῆλθε ἐκ Χαρράν

Genesis 12:4 (NETS)

Genesis 12:4 (English Elpenor)
And Abram went, as the Lord had told him to, and Lot left with him. Now Abram was seventy-five years of age when he departed from Charran. And Abram went as the Lord spoke to him, and Lot departed with him, and Abram was seventy-five years old, when he went out of Charrhan.

Genesis 12:5 (Tanakh)

Genesis 12:5 (KJV)

Genesis 12:5 (NET)
And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came. And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came. And Abram took his wife Sarai, his nephew Lot, and all the possessions they had accumulated and the people they had acquired in Haran, and they left for the land of Canaan. They entered the land of Canaan.

Genesis 12:5 (BLB Septuagint)

Genesis 12:5 (Elpenor Septuagint)
καὶ ἔλαβεν Αβραμ τὴν Σαραν γυναῖκα αὐτοῦ καὶ τὸν Λωτ υἱὸν τοῦ ἀδελφοῦ αὐτοῦ καὶ πάντα τὰ ὑπάρχοντα αὐτῶν ὅσα ἐκτήσαντο καὶ πᾶσαν ψυχήν ἣν ἐκτήσαντο ἐν Χαρραν καὶ ἐξήλθοσαν πορευθῆναι εἰς γῆν Χανααν καὶ ἦλθον εἰς γῆν Χανααν καὶ ἔλαβεν ῞Αβραμ Σάραν τὴν γυναῖκα αὐτοῦ καὶ τὸν Λὼτ υἱὸν τοῦ ἀδελφοῦ αὐτοῦ καὶ πάντα τὰ ὑπάρχοντα αὐτῶν, ὅσα ἐκτήσαντο, καὶ πᾶσαν ψυχήν, ἣν ἐκτήσαντο ἐκ Χαρράν, καὶ ἐξήλθοσαν πορευθῆναι εἰς γῆν Χαναάν

Genesis 12:5 (NETS)

Genesis 12:5 (English Elpenor)
And Abram took his wife Sara and his brother’s son Lot and all their possessions that they had acquired and every person whom they had acquired in Charran, and they departed to go to the land of Chanaan, and they came to the land of Chanaan. And Abram took Sara his wife, and Lot the son of his brother, and all their possessions, as many as they had got, and every soul which they had got in Charrhan, and they went forth to go into the land of Chanaan.

Genesis 12:6 (Tanakh)

Genesis 12:6 (KJV)

Genesis 12:6 (NET)
And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land. And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land. Abram traveled through the land as far as the oak tree of Moreh at Shechem. (At that time the Canaanites were in the land.)

Genesis 12:6 (BLB Septuagint)

Genesis 12:6 (Elpenor Septuagint)
καὶ διώδευσεν Αβραμ τὴν γῆν εἰς τὸ μῆκος αὐτῆς ἕως τοῦ τόπου Συχεμ ἐπὶ τὴν δρῦν τὴν ὑψηλήν οἱ δὲ Χαναναῖοι τότε κατῴκουν τὴν γῆν καὶ διώδευσεν ῞Αβραμ τὴν γῆν εἰς τὸ μῆκος αὐτῆς ἕως τοῦ τόπου Συχέμ, ἐπὶ τὴν δρῦν τὴν ὑψηλήν· οἱ δὲ Χαναναῖοι τότε κατῴκουν τὴν γῆν

Genesis 12:6 (NETS)

Genesis 12:6 (English Elpenor)
And Abram passed through the land in its length as far as the place Sychem, at the high oak. Now at that time the Chananites used to inhabit the land. And Abram traversed the land lengthwise as far as the place Sychem, to the high oak, and the Chananites then inhabited the land.

Deuteronomy 32:8 (Tanakh)

Deuteronomy 32:8 (KJV)

Deuteronomy 32:8 (NET)
When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel. When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. When the Most High gave the nations their inheritance, when he divided up humankind, he set the boundaries of the peoples, according to the number of the heavenly assembly.

Deuteronomy 32:8 (BLB Septuagint)

Deuteronomy 32:8 (Elpenor Septuagint)
ὅτε διεμέριζεν ὁ ὕψιστος ἔθνη ὡς διέσπειρεν υἱοὺς Αδαμ ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων θεοῦ ὅτε διεμέριζεν ὁ ῞Υψιστος ἔθνη, ὡς διέσπειρεν υἱοὺς ᾿Αδάμ, ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων Θεοῦ

Deuteronomy 32:8 (NETS)

Deuteronomy 32:8 (English Elpenor)
When the Most High was apportioning nations, as he scattered Adam’s sons, he fixed boundaries of nations according to the number of divine sons, When the Most High divided the nations, when he separated the sons of Adam, he set the bounds of the nations according to the number of the angels of God.

Daniel 10:4 (Tanakh)

Daniel 10:4 (KJV)

Daniel 10:4 (NET)
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; On the twenty-fourth day of the first month I was beside the great river, the Tigris.

Daniel 10:4 (BLB Septuagint)

Daniel 10:4 (Elpenor Septuagint)
ἐν ἡμέρᾳ εἰκοστῇ καὶ τετάρτῃ τοῦ μηνὸς τοῦ πρώτου καὶ ἐγὼ ἤμην ἐχόμενα τοῦ ποταμοῦ τοῦ μεγάλου αὐτός ἐστιν Εδδεκελ ἐν ἡμέρᾳ εἰκοστῇ τετάρτῃ τοῦ μηνὸς τοῦ πρώτου, καὶ ἐγὼ ἤμην ἐχόμενα τοῦ ποταμοῦ τοῦ μεγάλου, αὐτός ἐστι Τίγρις, ᾿Εδδεκέλ,

Daniel 10:4 (NETS)

Daniel 10:4 (English Elpenor)
On the twenty-fourth day of the first month, and as I was by the great river (this is the Eddekel), On the twenty-fourth day of the first month, I was near the great river, which is Tigris Eddekel.

Daniel 10:5 (Tanakh)

Daniel 10:5 (KJV)

Daniel 10:5 (NET)
Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: I looked up and saw a man clothed in linen; around his waist was a belt made of gold from Ufaz.

Daniel 10:5 (BLB Septuagint)

Daniel 10:5 (Elpenor Septuagint)
καὶ ἦρα τοὺς ὀφθαλμούς μου καὶ εἶδον καὶ ἰδοὺ ἀνὴρ εἷς ἐνδεδυμένος βαδδιν καὶ ἡ ὀσφὺς αὐτοῦ περιεζωσμένη ἐν χρυσίῳ Ωφαζ καὶ ᾖρα τοὺς ὀφθαλμούς μου καὶ εἶδον καὶ ἰδοὺ ἀνὴρ εἷς ἐνδεδυμένος βαδδίν, καὶ ἡ ὀσφὺς αὐτοῦ περιεζωσμένη ἐν χρυσίῳ ᾿Ωφάζ

Daniel 10:5 (NETS)

Daniel 10:5 (English Elpenor)
and I raised my eyes and saw, and lo, there was one man clothed in baddin, and his waist girded by gold of Ophaz. And I lifted up mine eyes, and looked, and behold a man clothed in linen, and his loins were girt with gold of Ophaz:

Daniel 10:6 (Tanakh)

Daniel 10:6 (KJV)

Daniel 10:6 (NET)
His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. His body resembled yellow jasper, and his face had an appearance like lightning. His eyes were like blazing torches; his arms and feet had the gleam of polished bronze. His voice thundered forth like the sound of a large crowd.

Daniel 10:6 (BLB Septuagint)

Daniel 10:6 (Elpenor Septuagint)
καὶ τὸ σῶμα αὐτοῦ ὡσεὶ θαρσις καὶ τὸ πρόσωπον αὐτοῦ ὡσεὶ ὅρασις ἀστραπῆς καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡσεὶ λαμπάδες πυρός καὶ οἱ βραχίονες αὐτοῦ καὶ τὰ σκέλη ὡς ὅρασις χαλκοῦ στίλβοντος καὶ ἡ φωνὴ τῶν λόγων αὐτοῦ ὡς φωνὴ ὄχλου καὶ τὸ σῶμα αὐτοῦ ὡσεὶ θαρσίς, καὶ τὸ πρόσωπον αὐτοῦ ὡσεὶ ὅρασις ἀστραπῆς, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡσεὶ λαμπάδες πυρός, καὶ οἱ βραχίονες αὐτοῦ καὶ τὰ σκέλη ὡς ὅρασις χαλκοῦ στίλβοντος καὶ ἡ φωνὴ τῶν λόγων αὐτοῦ ὡς φωνὴ ὄχλου

Daniel 10:6 (NETS)

Daniel 10:6 (English Elpenor)
And his body was like tharsis, and his face like an appearance of lightning, and his eyes like torches of fire, and his arms and legs like the appearance of gleaming bronze, and the sound of his words like the sound of a crowd. and his body was as Tharsis, and his face was a the appearance of lightning, and his eyes as lamps of fire, and his arms and his legs as the appearance of shining brass, and the voice of his words as the voice of a multitude.

Daniel 10:12 (Tanakh)

Daniel 10:12 (KJV)

Daniel 10:12 (NET)
Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind to understand and to humble yourself before your God, your words were heard. I have come in response to your words.

Daniel 10:12 (BLB Septuagint)

Daniel 10:12 (Elpenor Septuagint)
καὶ εἶπεν πρός με μὴ φοβοῦ Δανιηλ ὅτι ἀπὸ τῆς πρώτης ἡμέρας ἧς ἔδωκας τὴν καρδίαν σου τοῦ συνιέναι καὶ κακωθῆναι ἐναντίον τοῦ θεοῦ σου ἠκούσθησαν οἱ λόγοι σου καὶ ἐγὼ ἦλθον ἐν τοῖς λόγοις σου καὶ εἶπε πρός με· μὴ φοβοῦ, Δανιήλ, ὅτι ἀπὸ τῆς πρώτης ἡμέρας, ἧς ἔδωκας τὴν καρδίαν σου τοῦ συνεῖναι καὶ κακωθῆναι ἐναντίον Κυρίου τοῦ Θεοῦ σου, ἠκούσθησαν οἱ λόγοι σου, καὶ ἐγὼ ἦλθον ἐν τοῖς λόγοις σου

Daniel 10:12 (NETS)

Daniel 10:12 (English Elpenor)
And he said to me, “Do not fear, Daniel, for from the first day that you gave your heart to understanding and to be afflicted before your God, your words have been heard, and I have come because of your words. And he said to me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to afflict thyself before the Lord thy God, thy words were heard, and I am come because of thy words.

Daniel 10:13 (Tanakh)

Daniel 10:13 (KJV)

Daniel 10:13 (NET)
But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me: and I remained there with the kings of Persia. However, the prince of the kingdom of Persia was opposing me for 21 days. But Michael, one of the leading princes, came to help me, because I was left there with the kings of Persia.

Daniel 10:13 (BLB Septuagint)

Daniel 10:13 (Elpenor Septuagint)
καὶ ὁ ἄρχων βασιλείας Περσῶν εἱστήκει ἐξ ἐναντίας μου εἴκοσι καὶ μίαν ἡμέραν καὶ ἰδοὺ Μιχαηλ εἷς τῶν ἀρχόντων τῶν πρώτων ἦλθεν βοηθῆσαί μοι καὶ αὐτὸν κατέλιπον ἐκεῖ μετὰ τοῦ ἄρχοντος βασιλείας Περσῶν καὶ ὁ ἄρχων βασιλείας Περσῶν εἱστήκει ἐξ ἐναντίας μου εἴκοσι καὶ μίαν ἡμέραν, καὶ ἰδοὺ Μιχαὴλ εἷς τῶν ἀρχόντων τῶν πρώτων ἦλθε βοηθῆσαί μοι, καὶ αὐτὸν κατέλιπον ἐκεῖ μετὰ τοῦ ἄρχοντος βασιλείας Περσῶν

Daniel 10:13 (NETS)

Daniel 10:13 (English Elpenor)
And the ruler of the kingdom of the Persians stood opposite me twenty and one day. And lo, Michael, one of the chief rulers, came to help me, and I left him there with the ruler of the kingdom of the Persians, But the prince of the kingdom of the Persians withstood me twenty-one days: and behold, Michael, one of the princes, came to help me; and I left him there with the chief of the kingdom of the Persians:

Daniel 10:14 (Tanakh)

Daniel 10:14 (KJV)

Daniel 10:14 (NET)
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Now I have come to help you understand what will happen to your people in future days, for the vision pertains to days to come.”

Daniel 10:14 (BLB Septuagint)

Daniel 10:14 (Elpenor Septuagint)
καὶ ἦλθον συνετίσαι σε ὅσα ἀπαντήσεται τῷ λαῷ σου ἐπ᾽ ἐσχάτων τῶν ἡμερῶν ὅτι ἔτι ἡ ὅρασις εἰς ἡμέρας καὶ ἦλθον συνετίσαι σε ὅσα ἀπαντήσεται τῷ λαῷ σου ἐπ’ ἐσχάτων τῶν ἡμερῶν, ὅτι ἔτι ἡ ὅρασις εἰς ἡμέρας

Daniel 10:14 (NETS)

Daniel 10:14 (English Elpenor)
and I have come to instruct you about what will meet your people at the end of days, because the vision is yet for days.” and I have come to inform thee of all that shall befall thy people in the last days: for the vision is yet for [many] days.

Psalm 82:1 (Tanakh)

Psalm 82:1 (KJV)

Psalm 82:1 (NET)
God standeth in the congregation of the mighty; he judgeth among the gods. A psalm of Asaph. God standeth in the congregation of the mighty; he judgeth among the gods. A psalm of Asaph. God stands in the assembly of El; in the midst of the gods he renders judgment.

Psalm 82:1 (BLB Septuagint)

Psalm 81:1 (Elpenor Septuagint)
ψαλμὸς τῷ Ασαφ ὁ θεὸς ἔστη ἐν συναγωγῇ θεῶν ἐν μέσῳ δὲ θεοὺς διακρίνει Ψαλμὸς τῷ ᾿Ασάφ. – Ο ΘΕΟΣ ἔστη ἐν συναγωγῇ θεῶν, ἐν μέσῳ δὲ θεοὺς διακρινεῖ

Psalm 81:1 (NETS)

Psalm 81:1 (English Elpenor)
A Psalm. Pertaining to Asaph. God stood in a gathering of gods, but in their midst he discerningly judges gods: [A Psalm for Asaph.] God stands in the assembly of gods; and in the midst [of them] will judge gods.

1 Romans 9:8 (NET)

2 Genesis 12:1 (NET) Table

3 The Stephanus Textus Receptus had ο ιησους (KJV: Jesus) here. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

4 Matthew 4:18, 19a (NET)

5 Matthew 19:21 (NET) Table

6 Matthew 11:28-30 (NET)

7 Matthew 4:18b (NET) Table

8 Matthew 4:20 (NET)

9 Matthew 19:21b (NET) Table

10 Matthew 19:22 (NET)

11 Matthew 19:26b (NET) Table

14 In the Tanakh on Chabad.org אֵ֑ל (‘ēl) was translated God.

Atonement, Part 10

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This is a continuation of yehôvâh’s (יהוה) instruction to Moses: They[1] are to eat those things by which atonement (kâphar, כפר; Septuagint: ἡγιάσθησαν, a form of ἁγιάζω) was made to consecrate and to set them apart, but no one else may eat them, for they are holy.[2]  I thought to skip the next two verses as an aside with no direct correspondent in Leviticus 8.  The Holy Spirit thought better (Exodus 29:29, 30 NET):

The holy (qôdesh, הקדש; Septuagint: ἁγίου, a form of ἅγιος) garments that belong to Aaron are to belong to his sons after him, so that they may be anointed in them and consecrated (mâlêʼ, ולמלא; Septuagint: τελειῶσαι τὰς χεῖρας) in them.  The priest who succeeds him from his sons, when he first comes to the tent of meeting to minister in the Holy Place (qôdesh, בקדש; Septuagint: ἁγίοις, another form of ἅγιος), is to wear them for seven days.

I won’t consider ἁγίου or any other form of ἅγιος here except to highlight how often the word serves as a pointer to the source of holiness.  Nor will I look again at τελειῶσαι τὰς χεῖρας.  The Hebrew word translated may be anointed was למשחה (mishchâh), which was translated χρισθῆναι (a form of χρίω) in the Septuagint.  I will consider other forms of χρίω in the New Testament.

The book of Hebrews begins by contrasting Jesus to angels: For to which of the angels (ἀγγέλων, a form of ἄγγελος) did God ever say, “You are my son!  Today I have fathered you”?  And in another place he says, “I will be his father and he will be my son.”[3]  Malachi had prophesied:

Malachi 3:1 (Tanakh)

Malachi 3:1 (KJV)
Behold, I will send my messenger, and he shall prepare the way before me: and the LORD, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts. Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.

Here in the last book of the Old Testament the One who shall suddenly come to his temple was called both the Lord (ʼădônây, האדון) and the messenger (malʼâk, ומלאך; Septuagint: ἄγγελος) of the covenant.  It makes sense then that Hebrews, what I am considering the first book written of the New Testament, would begin by demonstrating that this particular messenger (ἄγγελος) was not of the phylum of the angels (ἀγγέλων, a form of ἄγγελος) in the spiritual kingdom.

The quotation—“You are my son!  Today I have fathered you”—was verbatim from the Septuagint.

Hebrews 1:5a (NET parallel Greek)

 Psalm 2:7b (Septuagint BLB)

Psalm 2:7b (Septuagint Elpenor)
υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκα σε υἱός μου εἶ σύ ἐγὼ σήμερον γεγέννηκά σε υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε

As I consider the full text from the Tanakh and an English translation of the Septuagint, I hear a kind of corrective to the translators’ attitude that their “instruction” was the point of the psalm.

Psalm 2 (Tanakh)

Psalm 2 (NETS)
Why do the heathen rage, and the people imagine a vain thing? Why did nations grow insolent, and peoples contemplate vain things?
The kings of the earth set themselves, and the rulers take counsel together, against the LORD (yehôvâh, יהוה), and against his anointed, saying, The kings of the earth stood side by side, and the rulers gathered together, against the Lord and against his anointed,
Let us break their bands asunder, and cast away their cords from us. “Let us burst their bonds asunder and cast their yoke from us.”
He that sitteth in the heavens shall laugh: the LORD shall have them in derision. He who resides in the heavens will laugh at them and the Lord will mock them.
Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Then he will speak to them in his wrath, and in his anger he will trouble them.
Yet have I set my king upon my holy hill of Zion. “But I was established king by him, on Sion, his holy mountain,
I will declare the decree: the LORD (yehôvih, יהוה) hath said unto me, Thou art my Son; this day have I begotten thee. By proclaiming the Lord’s ordinance: The Lord said to me, ‘My son you are; today I have begotten you.
Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Ask of me, and I will give you nations as your heritage, and as your possession the ends of the earth.
Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel. You shall shepherd them with an iron rod; like a potter’s vessel you will shatter them.’”
Be wise now therefore, O ye kings: be instructed, ye judges of the earth. And now, O kings, be sensible; be instructed, all you who judge the earth.
Serve the LORD (yehôvâh, יהוה) with fear, and rejoice with trembling. Be subject to the Lord with fear, and rejoice in him with trembling.
Kiss (nâshaq, נשקו) the Son (bar, בר), lest he be angry, and ye perish from the way, when his wrath is kindled but a little.  Blessed are all they that put their trust in him. Seize (Septuagint: δράξασθε, a form of δράσσομαι) upon instruction (παιδείας, a form of παιδεία), lest the Lord be angry, and you will perish from the righteous way, when his anger quickly blazes out.  Happy are all who trust in him.

The author of Hebrews clearly put the focus back on the anointed Son of the Hebrew psalm rather than the “instruction” of the rabbis who translated the Septuagint.  The quotation—I will be his father and he will be my son—was also verbatim from the Septuagint.

Hebrews 1:5b (NET parallel Greek)

 2 Samuel 7:14a (Septuagint BLB)

2 Kings 7:14a (Septuagint Elpenor)
ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα καὶ αὐτὸς ἔσται μοι εἰς υἱόν ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν

Hebrews 1:5b (NET parallel Greek)

 1 Chronicles 17:13a (Septuagint BLB)

1 Chronicles 17:13a (Septuagint Elpenor)
ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα καὶ αὐτὸς ἔσται μοι εἰς υἱόν ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν

Jesus, the messenger of the covenant, was not only the son of God but the son of David, as yehôvâh promised David through the prophet Nathan.

2 Samuel 7:12-16 (Tanakh)

2 Reigns 7:12-16 (Septuagint)
When thy days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, that shall proceed out of thy body, and I will establish his kingdom. And it will be if your days are fulfilled and you lie down with your fathers, that I will raise up your offspring after you who shall be from your belly, and I will prepare his kingdom;
He shall build a house for My name, and I will establish the throne of his kingdom for ever. he shall build me a house for my name, and I will restore his throne forever.
I will be to him for a father, and he shall be to Me for a son; if he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men; I will be a father to him, and he shall be a son to me, and if his injustice comes, then I will punish him with a rod of men and with attacks of sons of men,
but My mercy shall not depart from him, as I took it from Saul, whom I put away before thee. But I will not remove my mercy from him, as I removed it from those whom I removed from before me.
And thy house and thy kingdom shall be made sure for ever before thee; thy throne shall be established for ever. And his house and his kingdom shall be made sure forever before me, and his throne shall be restored forever.

But when he again brings his firstborn into the world, he says, “Let all the angels of God worship him!”[4]  This is a bit more problematic since the quotation—Let all the angels of God worship him—is verbatim in the Elpenor version of the Septuagint only.

Hebrews 1:6b (NET parallel Greek)

 Deuteronomy 32:43 (Septuagint BLB)

Deuteronomy 32:43 (Septuagint Elpenor)
προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ προσκυνησάτωσαν αὐτῷ πάντες υἱοὶ θεοῦ…ἐνισχυσάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ…ἐνισχυσάτωσαν αὐτῷ πάντες υἱοὶ Θεοῦ
Hebrews 1:6b (NET) Deuteronomy 32:43 (NETS) Deuteronomy 32:43 (English Elpenor)
Let all the angels of God worship him! let all the divine sons do obeisance to him…let all the angels of God prevail for him let all the angels of God worship him…let all the sons of God strengthen themselves in him

It is scrambled some in the BLB version of the Septuagint with προσκυνησάτωσαν αὐτῷ πάντες in one clause and ἄγγελοι θεοῦ in another.  The phrases ἄγγελοι Θεοῦ (angels of God) and υἱοὶ Θεοῦ (sons of God) are reversed relative to the Elpenor version and the quotation in Hebrews 1:6.  On top of that both clauses are missing entirely in translations from contemporary Hebrew.

From Hebrew

From Greek
Deuteronomy 32:43 (Tanakh) Deuteronomy 32:43 (KJV) Deuteronomy 32:43 (NETS)

Deuteronomy 32:43 (English Elpenor)
Sing aloud, O ye nations, of His people; for He doth avenge the blood of His servants, and doth render vengeance to His adversaries, and doth make expiation for the land of His people. Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people. Be glad, O skies, with him, and let all the divine sons do obeisance to him.  Be glad, O nations, with his people, and let all the angels of God prevail for him.  For he will avenge the blood of his sons and take revenge and repay the enemies with a sentence, and he will repay those who hate, and the Lord shall cleanse the land of his people. Rejoice, ye heavens, with him, and let all the angels of God worship him; rejoice ye Gentiles, with his people, and let all the sons of God strengthen themselves in him; for he will avenge the blood of his sons, and he will render vengeance, and recompense justice to his enemies, and will reward them that hate him; and the Lord shall purge the land of his people.

It didn’t make any sense.  Why would the Masoretes keep Kiss the Son and discard let all the angels of God worship him, when the most likely referent for him was yehôvâh?  Though I asked the question, I didn’t really expect an answer.  I was, however, curious why the author of Hebrews thought this vanishing quote related to Jesus.  More to the point, why did Jesus teach his disciples that it referred to Him?  So I looked more closely at the available referents for him.

Reference

 Tanakh/KJV Hebrew BLB/Elpenor Greek NETS/Elpenor English

Table Below
Deuteronomy 32:3 HaShem/ LORD yehôvâh, יהוה κυρίου/ Κυρίου Lord Table2
Deuteronomy 32:6 HaShem/ LORD yehôvâh, ליהוה κυρίῳ/ Κυρίῳ Lord Table3
Deuteronomy 32:9 HaShem/ LORD’S yehôvâh, יהוה κυρίου/ Κυρίου Lord’s/ Lord Table4
Deuteronomy 32:12 HaShem/ LORD yehôvâh, יהוה κύριος/ Κύριος Lord Table5
Deuteronomy 32:19 HaShem/ LORD yehôvâh, יהוה κύριος/ Κύριος Lord Table7
Deuteronomy 32:27 HaShem/ LORD yehôvâh, יהוה κύριος/ Κύριος Lord Table8
Deuteronomy 32:30 HaShem/ LORD yehôvâh, ויהוה κύριος/ Κύριος Lord Table9
Deuteronomy 32:36 HaShem/ LORD yehôvâh, יהוה κύριος/ Κύριος Lord Table10
Deuteronomy 32:4 Rock tsûr, הצור θεός/ Θεός God Table2
Deuteronomy 32:15 Rock tsûr, צור θεοῦ/ Θεοῦ God Table6
Deuteronomy 32:18 Rock tsûr, צור θεὸν/ Θεὸν God Table7
Deuteronomy 32:30 Rock tsûr, צורם θεὸς/ Θεὸς God Table9
Deuteronomy 32:31 Rock tsûr, צורם θεὸς/ Θεὸς God
Deuteronomy 32:3 G-d/ God ʼĕlôhı̂ym, לאלהינו θεῷ/ Θεῷ God Table2
Deuteronomy 32:4 G-d/ God ʼêl, אל θεὸς/ Θεὸς god/ God
Deuteronomy 32:15 G-d/ God ʼĕlôahh, אלוה θεὸν/ Θεὸν God Table6
Deuteronomy 32:18 G-d/ God ʼêl, אל θεοῦ/ Θεοῦ God Table7
Deuteronomy 32:8 Most High ʽelyôn, עליון ὕψιστος/ Υψιστος Most High Table4

He set the borders of the peoples according to the number of the children (bên, בני) of Israel (yiśrâʼêl),[5] caught my attention since the NETS read, “he fixed boundaries of nations according to the number of divine (θεοῦ, another form of θεός) sons” (ἀγγέλων, a form of ἄγγελος).  Why would anyone translate bên yiśrâʼêl (children of Israel) ἀγγέλων θεοῦ (NETS: “divine sons;” Elpenor English Translation: angels of God).  A note (14) in the NET offered a clue:

…a Qumran fragment has “sons of God,”… “Sons of God” is undoubtedly the original reading; the MT and LXX have each interpreted it differently.  MT assumes that the expression “sons of God” refers to Israel (cf. Hos. 1:10), while LXX has assumed that the phrase refers to the angelic heavenly assembly (Pss 29:1; 89:6; cf. as well Ps 82).

Suddenly, the answer I wasn’t expecting was right in my face.  The Masoretes kept Kiss the Son because they thought the Son was Israel.  And they weren’t wrong.  Jesus is as much a son of Israel as He is a son of David.   In an essay, “In Psalm 2:12, is Kiss the Son a mistranslation by the Christians?” on Jews for Jesus online, Joseph Sarachek[6] was quoted:

Ibn Ezra rejects the simple and acceptable meaning of ‘bar’ as pure and inclines to translate it as son, referring it to the “anointed one” in v. 2 and making it the apposite of “Thou art my son” in v. 7. Bar would then allude to Israel.

I still didn’t have a clue why they might discard something as innocuous as Let all the angels of God worship him!  Who did they think him was?  Eventually I came to Deuteronomy 32:15 (Tanakh):

But Jeshurun waxed fat, and kicked–thou didst wax fat, thou didst grow thick, thou didst become gross–and he forsook G-d who made him, and contemned the Rock of his salvation (NETS: “God his Saviour”).

The Hebrew word translated salvation was ישעתו (yeshûʽâh).  Yeshua, apparently, is way too close to the Greek Ἰησοῦς (Jesus) for the Masoretes to allow any suggestion that the angels of God might worship Him.  Given a choice between the Rock of his salvation and the more innocuous Let all the angels of God worship him, the latter, it appears, was chosen for elimination.

This Rock was translated with some form of θεὸς (See Table above) in the Septuagint every time it occurred in Moses’ song.  Not so with the story of the Rock recorded in Exodus (17:6 Tanakh):

Behold, I will stand before thee there upon the rock (tsûr, הצור; Septuagint: πέτρας, a form of πέτρα) in Horeb; and thou shalt smite the rock (tsûr, בצור; Septuagint: πέτραν, another form of πέτρα), and there shall come water out of it, that the people may drink.’  And Moses did so in the sight of the elders of Israel.

Later Moses, frustrated with the people, struck the Rock in anger when HaShem had told him to speak to it.  Here the Rock was called by a different name in contemporary Hebrew, though not in Greek in the Septuagint (Numbers 20:7-12 Tanakh):

And HaShem spoke unto Moses, saying: ‘Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock (selaʽ, הסלע; Septuagint: πέτραν, another form of πέτρα) before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock (selaʽ, הסלע; Septuagint: πέτρας, a form of πέτρα); so thou shalt give the congregation and their cattle drink.’

And Moses took the rod from before HaShem, as He commanded him.  And Moses and Aaron gathered the assembly together before the rock (selaʽ, הסלע; Septuagint: πέτρας, a form of πέτρα), and he said unto them: ‘Hear now, ye rebels; are we to bring you forth water out of this rock (selaʽ, הסלע; Septuagint: πέτρας, a form of πέτρα)?’  And Moses lifted up his hand, and smote the rock (selaʽ, הסלע; Septuagint: πέτραν, another form of πέτρα) with his rod twice; and water came forth abundantly, and the congregation drank, and their cattle.  And HaShem said unto Moses and Aaron: ‘Because ye believed not in Me, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them.’

Paul wrote believers in Corinth (1 Corinthians 10:1-4 NET):

For[7] I do not want you to be unaware, brothers and sisters, that our fathers were all under the cloud and all passed through the sea, and all were baptized into Moses[8] in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink.  For they were all drinking from the spiritual rock (πέτρας, a form of πέτρα) that followed them, and the rock (πέτρα) was Christ.

The translators of the Septuagint weren’t wrong to call the Rock of HaShem’s Salvation (yeshûʽâh, ישעתו) God.

I haven’t even gotten to a form of χρίω yet, but will pick it up from here in another essay.  A table comparing Psalm 2:12 in the Elpenor and BLB versions of the Septuagint, tables comparing Deuteronomy 32:3, 4; 32:6; 32:8, 9; 32:12; 32:15; 32:18, 19; 32:27; 32:30, 31 and 32:36 in the Tanankh, KJV, NETS and Elpenor English translations, and a table comparing 1 Corinthians 10:1, 2 in the NET and KJV follow.

Psalm 2:12, 13 (Septuagint Elpenor)

Psalm 2:12 (Septuagint BLB)
δράξασθε παιδείας, μήποτε ὀργισθῇ Κύριος καὶ ἀπολεῖσθε ἐξ ὁδοῦ δικαίας δράξασθε παιδείας μήποτε ὀργισθῇ κύριος καὶ ἀπολεῖσθε ἐξ ὁδοῦ δικαίας ὅταν ἐκκαυθῇ ἐν τάχει ὁ θυμὸς αὐτοῦ μακάριοι πάντες οἱ πεποιθότες ἐπ᾽ αὐτῷ
ὅταν ἐκκαυθῇ ἐν τάχει ὁ θυμὸς αὐτοῦ, μακάριοι πάντες οἱ πεποιθότες ἐπ᾿ αὐτῷ

From Hebrew

From Greek

Deuteronomy 32:3, 4 (Tanakh)

 Deuteronomy 32:3, 4 (KJV) Deuteronomy 32:3, 4 (NETS)

Deuteronomy 32:3, 4 (English Elpenor)
For I will proclaim the name of HaShem (yehôvâh, יהוה); ascribe ye greatness unto our G-d (ʼĕlôhı̂ym, לאלהינו). Because I will publish the name of the LORD: ascribe ye greatness unto our God. For I have called out the name of the Lord (κυρίου, a form of κύριος); ascribe greatness to our God (θεῷ, a form of θεός)! For I have called on the name of the Lord (Κυρίου): assign ye greatness to our God (Θεῷ).
The Rock (tsûr, הצור), His work is perfect; for all His ways are justice; a G-d (ʼêl, אל) of faithfulness and without iniquity, just and right is He. He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. God (θεός)—his works are genuine, and all his ways are justice.  A faithful god (θεὸς), and there is no injustice, a righteous and holy Lord (κύριος); [As for God (Θεός)], his works [are] true, and all his ways [are] judgment: God (Θεὸς) [is] faithful, and there is no unrighteousness [in him]; just and holy [is] the Lord (Κύριος).

From Hebrew

 From Greek
Deuteronomy 32:6 (Tanakh) Deuteronomy 32:6 (KJV) Deuteronomy 32:6 (NETS)

Deuteronomy 32:6 (English Elpenor)
Do ye thus requite HaShem (yehôvâh, ליהוה ה), O foolish people and unwise? is not He thy father that hath gotten thee? hath He not made thee, and established thee? Do ye thus requite the LORD, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee? Do you thus repay the Lord (κυρίῳ, another form of κύριος) these things, O people, foolish and not wise?  Did not he himself, you father, acquire you and make you and create you? Do ye thus recompense the Lord (Κυρίῳ)? [is the] people thus foolish and unwise? did not he himself thy father purchase thee, and make thee, and form thee?

From Hebrew

 From Greek
Deuteronomy 32:8, 9 (Tanakh) Deuteronomy 32:8, 9 (KJV) Deuteronomy 32:8, 9 (NETS)

Deuteronomy 32:8, 9 (English Elpenor)
When the Most High (ʽelyôn, עליון) gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children (bên, בני) of Israel (yiśrâʼêl, ישׁראל). When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. When the Most High (ὕψιστος) was apportioning the nations, as he scattered Adam’s sons, he fixed boundaries of nations according to the number of divine (θεοῦ, another form of θεός) sons (ἀγγέλων, a form of ἄγγελος), When the Most High (Υψιστος) divided the nations, when he separated the sons of Adam, he set the bounds of the nations according to the number of the angels (ἀγγέλων, a form of ἄγγελος) of God (Θεοῦ, a form of θεός).
For the portion of HaShem (yehôvâh, יהוה) is His people, Jacob the lot of His inheritance. For the LORD’S portion is his people; Jacob is the lot of his inheritance. And his people Iakob became the Lord’s (κυρίου, a form of κύριος) portion, Israel a measured part of his inheritance. And his people Jacob became the portion of the Lord (Κυρίου), Israel was the line of his inheritance.

From Hebrew

 From Greek
Deuteronomy 32:12 (Tanakh) Deuteronomy 32:12 (KJV) Deuteronomy 32:12 (NETS)

Deuteronomy 32:12 (English Elpenor)
HaShem (yehôvâh, יהוה) alone did lead him [e.g., Jacob, His people], and there was no strange god with Him. So the LORD alone did lead him, and there was no strange god with him. The Lord (κύριος) alone was leading them, and no foreign god was with them. the Lord (Κύριος) alone led them, there was no strange god with them.

From Hebrew

 From Greek
Deuteronomy 32:15 (Tanakh) Deuteronomy 32:15 (KJV) Deuteronomy 32:15 (NETS)

Deuteronomy 32:15 (English Elpenor)
But Jeshurun waxed fat, and kicked–thou didst wax fat, thou didst grow thick, thou didst become gross–and he forsook G-d (ʼĕlôahh, אלוה) who made him, and contemned the Rock (tsûr, צור) of his salvation (yeshûʽâh, ישעתו). But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation. And Iakob ate and was filled, and the beloved one kicked.  He grew fat; he became heavy; he became broad!  And he abandoned God (θεὸν, another form of θεός) who made him, and he departed from God (θεοῦ, another form of θεός) his savior (σωτῆρος, a form of σωτήρ). So Jacob ate and was filled, and the beloved one kicked; he grew fat, he became thick and broad: then he forsook the God (Θεὸν) that made him, and departed from God (Θεοῦ) his Saviour (σωτῆρος, a form of σωτήρ).

From Hebrew

 From Greek
Deuteronomy 32:18, 19 (Tanakh) Deuteronomy 32:18, 19 (KJV) Deuteronomy 32:18, 19 (NETS)

Deuteronomy 32:18, 19 (English Elpenor)
Of the Rock (tsûr, צור) that begot thee thou wast unmindful, and didst forget G-d (ʼêl, אל) that bore thee. Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee. You abandoned God (θεὸν, another form of θεός) who bore you, and you forgot God (θεοῦ, another form of θεός) who nurtures you. Thou hast forsaken God (Θεὸν) that begot thee, and forgotten God (Θεοῦ) who feeds thee.
And HaShem (yehôvâh, יהוה) saw, and spurned, because of the provoking of His sons and His daughters. And when the LORD saw it, he abhorred them, because of the provoking of his sons, and of his daughters. And the Lord (κύριος) saw it and was jealous, and he was provoked on account of the wrath of his sons and daughters. And the Lord (Κύριος) saw, and was jealous; and was provoked by the anger of his sons and daughters,

From Hebrew

 From Greek
Deuteronomy 32:27 (Tanakh) Deuteronomy 32:27 (KJV) Deuteronomy 32:27 (NETS)

Deuteronomy 32:27 (English Elpenor)
Were it not that I dreaded the enemy’s provocation, lest their adversaries should misdeem, lest they should say: Our hand is exalted, and not HaShem (yehôvâh, יהוה) hath wrought all this.’ Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the LORD hath not done all this. were it not for wrath of the enemies so that they may not last long and so that there adversaries not collaborate, let them not say, “Our hand is high, and it was not the Lord (κύριος) who did all these things.” Were it not for the wrath of the enemy, lest they should live long, lest their enemies should combine against them; lest they should say, Our own high arm, and not the Lord (Κύριος), has done all these things.

From Hebrew

 From Greek
Deuteronomy 32:30, 31 (Tanakh) Deuteronomy 32:30, 31 (KJV) Deuteronomy 32:30, 31 (NETS)

Deuteronomy 32:30, 31 (English Elpenor)
How should one chase a thousand, and two put ten thousand to flight, except their Rock (tsûr, צורם) had given them over and HaShem (yehôvâh, ויהוה) had delivered them up? How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the LORD had shut them up? How shall one pursue thousands and two remove myriads unless God (θεὸς) sold them and the Lord (κύριος) delivered them up? How should one pursue a thousand, and two rout tens of thousands, if God (Θεὸς) had not sold them, and the Lord (Κύριος) delivered them up?
For their rock (tsûr, כצורנו) is not as our Rock (tsûr, צורם), even our enemies themselves being judges. For their rock is not as our Rock, even our enemies themselves being judges. For not like our God (θεὸς) are their gods (θεοὶ, another form of θεός), but our enemies are without understanding. For their gods (θεοὶ) are not as our God (Θεὸς), but our enemies [are] void of understanding.

From Hebrew

 From Greek
Deuteronomy 32:36 (Tanakh) Deuteronomy 32:36 (KJV) Deuteronomy 32:36 (NETS)

Deuteronomy 32:36 (English Elpenor)
For HaShem (yehôvâh, יהוה) will judge His people, and repent Himself for His servants; when He seeth that their stay is gone, and there is none remaining, shut up or left at large. For the LORD shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. For the Lord (κύριος) will judge his people and be comforted over his slaves.  For he saw them paralyzed, both failed under attack and enfeebled. For the Lord (Κύριος) shall judge his people, and shall be comforted over his servants; for he saw that they were utterly weakened, and failed in the hostile invasion, and were become feeble:

1 Corinthians 10:1, 2 (NET)

1 Corinthians 10:1, 2 (KJV)
For I do not want you to be unaware, brothers and sisters, that our fathers were all under the cloud and all passed through the sea, Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον ου θελω δε υμας αγνοειν αδελφοι οτι οι πατερες ημων παντες υπο την νεφελην ησαν και παντες δια της θαλασσης διηλθον ου θελω δε υμας αγνοειν αδελφοι οτι οι πατερες ημων παντες υπο την νεφελην ησαν και παντες δια της θαλασσης διηλθον
and all were baptized into Moses in the cloud and in the sea, And were all baptized unto Moses in the cloud and in the sea;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ πάντες εἰς τὸν Μωϋσῆν |ἐβαπτίσαντο| ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ και παντες εις τον μωσην εβαπτισαντο εν τη νεφελη και εν τη θαλασση και παντες εις τον μωυσην εβαπτισαντο εν τη νεφελη και εν τη θαλασση

[1] Aaron and his sons (Exodus 28:43 NET)

[2] Exodus 29:33 (NET)

[3] Hebrews 1:5 (NET)

[4] Hebrews 1:6 (NET)

[5] Deuteronomy 32:8b (Tanakh) ישׁראל

[6] Joseph Sarachek, The Doctrine of the Messiah in Medieval Jewish Literature (New York: Hermon Press, 1968), p. 121.

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

[8] In the NET parallel Greek text and NA28 Moses was spelled Μωϋσῆν, and μωσην in the Stephanus Textus Receptus and Byzantine Majority Text.