Nothing True, Part 3

Posted on July 8, 2023 by admin

Eliphaz, the king of the Thaimanites¹ responded to Job’s lament:

Masoretic Text		Septuagint
Job 4:1, 2 (Tanakh/KJV)	Job 4:1, 2 (NET)	Job 4:1, 2 (NETS)	Job 4:1, 2 (English Elpenor)
Then Eliphaz the Temanite answered and said,	Then Eliphaz the Temanite answered:	Now Eliphaz the Thaimanite continued and said,	Then Eliphaz the Thaemanite answered and said,
If we assay (הֲנִסָּ֬ה) to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?	“If someone should attempt (nāsâ, הנסה) a word with you, will you be impatient? But who can refrain from speaking?	“Have you often (μὴ πολλάκις) been addressed when in distress? But who can endure the force of your words?	Hast thou been often (μὴ πολλάκις) spoken to in distress? but who shall endure the force of thy words?

“If one ventures a word with you, will you become impatient?”² I thought Eliphaz was kind and very mindful of Job’s distress when I only read this English translation of the Masoretic text. Now I know that Eliphaz was a king who heard Job lament: I should have slept and been at rest, with kings [and] councillors of the earth, who gloried in [their] swords.³ So now I hear sarcasm in the words of Eliphaz.

The Hebrew word translated we assay (Tanakh, KJV) and someone should attempt (NET) was הֲנִסָּ֬ה (nāsâ). The first occurrence of a form of נָסָה (nāsâ) follows:

Masoretic Text		Septuagint
Genesis 22:1, 2 (Tanakh)	Genesis 22:1, 2 (NET)	Genesis 22:1, 2 (NETS)	Genesis 22:1, 2 (English Elpenor)
And it came to pass after these things, that G-d did prove (נִסָּ֖ה) Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’	Some time after these things God tested (nāsâ, נסה) Abraham. He said to him, “Abraham!” “Here I am!” Abraham replied.	And it came about after these matters that God tested (ἐπείραζεν) Abraham and said to him, “Abraham, Abraham!” And he said, “Here I am.”	AND it came to pass after these things that God tempted (ἐπείρασε) Abraam, and said to him, Abraam, Abraam; and he said, Lo! I [am here].
And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’	God said, “Take your son—your only son, whom you love, Isaac—and go to the land of Moriah! Offer him up there as a burnt offering on one of the mountains which I will indicate to you.”	And he said, “Take your beloved son Isaak, whom you love, and go into the high land, and offer him as a whole burnt offering on one of the mountains, whichever I mention to you.”	And he said, Take thy son, the beloved one, whom thou hast loved– Isaac, and go into the high land, and offer him there for a whole-burnt-offering on one of the mountains which I will tell thee of.

For what does the scripture say? “Abraham believed God, and it was credited to him as righteousness.”⁴ We are told explicitly (Hebrews 11:17-19 NET):

By faith Abraham, when he was tested (πειραζόμενος, a form of πειράζω), offered up Isaac. He had received the promises, yet he was ready to offer up his only son. God had told him, “Through Isaac descendants will carry on your name,” and he reasoned that God could even raise him from the dead, and in a sense he received him back from there.

It’s not too difficult to say that God did prove (Tanakh), did tempt (KJV), tested (NET, NETS) or tempted (English Elpenor) Job. That is precisely what the translators of the Tanakh on chabad.org decided that Eliphaz said to him (Job 4:2 Chabad Tanakh):

“Because He tested you with [one] thing, should you weary? Who can withhold words?

But I wonder now if Eliphaz thought to continue that proving, tempting or testing by his own words. Or did he try (Tanakh), tempt (KJV, English Elpenor) or test (NET) God?

Masoretic Text		Septuagint
Exodus 17:2 (Tanakh)	Exodus 17:2 (NET)	Exodus 17:2 (NETS)	Exodus 17:2 (English Elpenor)
Wherefore the people strove with Moses, and said: ‘Give us water that we may drink.’ And Moses said unto them: ‘Why strive ye with me? wherefore do ye try (תְּנַסּ֖וּן) HaShem?’	So the people contended with Moses, and they said, “Give us water to drink!” Moses said to them, “Why do you contend with me? Why do you test (nāsâ, תנסון) the Lord?”	And the people were railing against Moyses, saying, “Give us water so that we may drink!” And Moyses said to them, “Why are you railing at me, and why are you testing (πειράζετε) the Lord?”	And the people reviled Moses, saying, Give us water, that we may drink; and Moses said to them, Why do ye revile me, and why tempt ye (πειράζετε) the Lord?

Both of these examples of forms of נָסָה (nāsâ) were translated with forms of πειράζω in the Septuagint. In fact, most occurrences of forms of נָסָה (nāsâ) in the Masoretic text were translated with forms of πειράζω in the Septuagint (see table below). One (Deuteronomy 28:56) was translated with a form of πεῖρα, the noun form of the verb πειράζω. Four (twice in Deuteronomy 6:16, once each in Deuteronomy 8:2 and 8:16) were translated with forms of ἐκπειράζω, leaving only two outliers and an allied word to consider.

Masoretic Text		Septuagint
1 Samuel 17:38, 39 (Tanakh)	1 Samuel 17:38, 39 (NET)	1 Reigns 17:38, 39 (NETS)	1 Kings 17:38, 39 (English Elpenor)
And Saul clad David with his apparel, and he put a helmet of brass upon his head, and he clad him with a coat of mail.	Then Saul clothed David with his own fighting attire and put a bronze helmet on his head. He also put body armor on him.	And Saoul put a woolen cloak on Dauid, and a bronze helmet around his head,	And Saul clothed David with a military coat, and [put] his brazen helmet on his head.
And David girded his sword upon his apparel, and he essayed to go, but could not; for he had not tried it (נִסָּה֒). And David said unto Saul: ‘I cannot go with these; for I have not tried them (נִסִּ֑יתִי).’ And David put them off him.	David strapped on his sword over his fighting attire and tried to walk around, but he was not used to them (nāsâ, נסה). David said to Saul, “I can’t walk in these things, for I’m not used to them (nāsâ, נסיתי).” So David removed them.	and he girded Dauid with his sword over his woolen cloak, and he grew tired (ἐκοπίασεν) walking once and twice. And Dauid said to Saoul, “I shall definitely not be able to go in these, for I am not experienced (πεπείραμαι).” And they removed them from him.	And he girt David with his sword over his coat: and he made trial (ἐκοπίασε) walking [with them] once and again: and David said to Saul, I shall not be able to go with these, for I have not proved [them] (πεπείραμαι): so they remove them from him.

The Greek word ἐκοπίασε(ν), a form of κοπιάω (NETS: he grew tired), cuts right to the heart of the matter and highlights the humor of this boy laboring to move in a man’s battle gear. And πεπείραμαι a form of πειράω in the middle voice (e.g., “to be used to”) makes it clear that David did not disparage the king’s offer or the battle attire offered. I think the rabbis who translated the Septuagint were confronting forms of נָסָה (nāsâ) here, and grappled with nuances that the English translator of the Elpenor Septuagint ignored even in Greek.

This brings me full circle to μὴ πολλάκις, the apparent translation of הֲנִסָּ֬ה (nāsâ) in Job 4:2. Though the literal meaning is not often the English translators of both versions of the Septuagint treated this phrase as a rhetorical question: Have you often (NETS) or Hast thou been often (English Elpenor). This is a legitimate way to treat μὴ at the beginning of a clause:⁵

Introducing a rhetorical question which expects a negative answer:
μὴ φύλαξ τοῦ ἀδελφοῦ μού εἰμι ἐγώ;
am I my brother’s keeper? (Gen 4:9)

Though I might otherwise have questioned whether הֲנִסָּ֬ה (nāsâ) was the original word the rabbis found to translate, this exercise has made me more willing to assume that they recognized nuance in the Hebrew that I might miss in a more direct Greek translation. The rabbis didn’t hear Eliphaz requesting permission to speak if it would not cause Job too much distress. They heard an assertion, if not an accusation, that Job was unaccustomed to such distress.

Masoretic Text		Septuagint
Job 4:3-5 (Tanakh/KJV)	Job 4:3-5 (NET)	Job 4:3-5 (NETS)	Job 4:3-5 (English Elpenor)
Behold, thou hast instructed many, and thou hast strengthened the weak hands.	Look, you have instructed many; you have strengthened feeble hands.	So what, if you instructed many and encouraged the hands of the weak one,	For whereas thou hast instructed many, and hast strengthened the hands of the weak one,
Thy words have upholden him that was falling, and thou hast strengthened the feeble knees.	Your words have supported those who stumbled, and you have strengthened the knees that gave way.	lifted up the weak with your words and wrapped feeble knees in courage—	and hast supported the failing with words, and hast imparted courage to feeble knees.
But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled (וַתִּבָּהֵֽל).	But now the same thing comes to you, and you are discouraged; it strikes you, and you are terrified (bāhal, ותבהל).	but now distress has come upon you and touched you, and you acted in haste (ἐσπούδασας).	Yet now [that] pain has come upon thee, and touched thee, thou art troubled (ἐσπούδασας).

I looked back at the words when I first read the book of Job (Job 4:3-5 NASB):

Behold, you have taught many, And you have strengthened weak hands. Your words have helped the stumbling to stand, And you have strengthened feeble knees. But now it comes to you, and you are impatient; It touches you, and you are horrified.

I thought Eliphaz was reasoning calmly with Job, encouraging (if not praising him, but certainly encouraging) him to return again to the man he once was. This is embarrassing. Even beyond embarrassing, it is disconcerting because it is around this same time that I thought Jesus was a conceited know-it-all, rude, overly critical, laying word traps into which people would fall so He could berate them.

I was neither self-aware enough nor honest enough to acknowledge those beliefs at the time. I only became aware of them as I knew Him better and they were replaced by a better understanding of the Bible. (I certainly knew how I was supposed to feel about Jesus, and was as practiced as anyone, I suppose, in the fake it till you make it school of Christian teaching.) This time studying through the book of Job it seems fairly clear that Eliphaz accused Job of being an empty talker, a hypocrite, if you will, in the modern sense of the word.

The Hebrew word וַתִּבָּהֵֽל (bāhal), translated and thou art troubled (Tanakh/KJV), and you are terrified (NET), was ἐσπούδασας (a form of σπουδάζω), translated thou art troubled (English Elpenor) and you acted in haste (NETS). Being more familiar with forms of σπουδάζω in the New Testament, I thought this was an odd, even a questionable, choice. So I reviewed some of the verses containing forms of σπουδάζω:

[James, Cephas, and John] requested only that we remember the poor, the very thing I also was eager (ἐσπούδασα, another form of σπουδάζω) to do.⁶ I, therefore, the prisoner for the Lord, urge you to live worthily of the calling with which you have been called…making every effort (σπουδάζοντες, another form of σπουδάζω) to keep the unity of the Spirit in the bond of peace.⁷ Make every effort (σπούδασον, another form of σπουδάζω) to present yourself before God as a proven worker who does not need to be ashamed, teaching the message of truth accurately.⁸

Thus we must make every effort (Σπουδάσωμεν, another form of σπουδάζω) to enter that rest, so that no one may fall by following the same pattern of disobedience.⁹ Therefore, brothers and sisters, make every effort (σπουδάσατε, another form of σπουδάζω) to be sure of your calling and election. For by doing this you will never stumble into sin (ου μη ¹⁰ πταισητε ποτε; literally, “never stumble once”).¹¹ Therefore, dear friends, since you are waiting for these things, strive (σπουδάσατε, another form of σπουδάζω) to be found at peace, without spot or blemish, when you come into his presence.¹²

When I tried to obey these commands in my own strength, seeking to have my own righteousness derived from¹³ these very commands received as rules, I caused myself a level of anxiety similar to that which Eliphaz accused Job of having. I was making myself like that proverbial branch that is thrown out…and dries up¹⁴ by not remaining or abiding in Jesus. I was like one of those foolish Galatians…trying to finish by human effort. But the Lord rescued me from my folly. The only reason I don’t respond immediately to that level of anxiety in forms of σπουδάζω currently, is that He has begun to teach me to walk by the Spirit.

A table comparing the definitions of וַתִּבָּהֵֽל (bāhal) and σπουδάζω follows:

וַתִּבָּהֵֽל (bāhal)	σπουδάζω
to disturb, alarm, terrify, hurry, be disturbed, be anxious, be afraid, be hurried, be nervous	to hasten, hurry, use speed, act with speed; to be zealous, eager, diligent; to be busy, be persistent; to become mentally unsettled

Taken at face value, these words are more alike than I was fully appreciating. I considered Paul’s usage of ἐσπουδάσαμεν: But when we were separated from you, brothers and sisters, for a short time (in presence, not in affection) we became all the more fervent (ἐσπουδάσαμεν, another form of σπουδάζω) in our great desire to see you in person.¹⁵ There was probably more anxiety in Paul’s more fervent…desire than I allowed before undertaking this exercise: So when I could bear it no longer, I sent to find out about your faith, for fear that the tempter (ὁ πειράζων) somehow¹⁶ tempted (ἐπείρασεν) you and our toil had proven useless.¹⁷

I’ll conclude this essay with the chabad.org translation of Job 4:3-5 (Chabad Tanakh):

Behold, you have chastised many, and you have strengthened weak hands. Your words would pick up the stumbler, and you would strengthen buckling knees. Now when it comes to you, you weary; it touches you and you are frightened.

According to a note (5) in the NET Paul quoted from Genesis 15:6. A table below compares the Greek of Romans 4:3b to that of the Septuagint.

Romans 4:3b (NET Parallel Greek)	Genesis 15:6 (Septuagint BLB) Table	Genesis 15:6 (Septuagint Elpenor)
ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην	καὶ ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην	καὶ ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην
Romans 4:3b (NET)	Genesis 15:6 (NETS)	Genesis 15:6 (English Elpenor)
Abraham believed God, and it was credited to him as righteousness.	And Abram believed God, and it was reckoned to him as righteousness.	And Abram believed God, and it was counted to him for righteousness.

According to a note (22) in the NET Hebrews 11:18b was a quotation from Genesis 21:12b. A table below compares the Greek of Hebrews 11:18b to that of the Septuagint.

Hebrews 11:18b (NET Parallel Greek)	Genesis 21:12b (Septuagint BLB) Table	Genesis 21:12b (Septuagint Elpenor)
ὅτι ἐν Ἰσαὰκ κληθήσεται σοι σπέρμα	ὅτι ἐν Ισαακ κληθήσεταί σοι σπέρμα	ὅτι ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα
Hebrews 11:18b (NET)	Genesis 21:12b (NETS)	Genesis 21:12b (English Elpenor)
through Isaac descendants will carry on your name	for in Isaak offspring shall be named for you	for in Isaac shall thy seed be called

The table mentioned above follows:

Forms of נָסָה (nāsâ)
Reference	Hebrew	KJV / NET	Greek	NETS / English Elpenor
Genesis 22:1	נִסָּ֖ה	did tempt / tested	ἐπείραζεν / ἐπείρασε	tested / tempted
Exodus 15:25	נִסָּֽהוּ	he proved them / he tested them	ἐπείρασεν / ἐπείρασε	he tested / he proved
Exodus 16:4	אֲנַסֶּ֛נּוּ	I may prove them / I may test them	πειράσω	I might test / I may try
Exodus 17:2	תְּנַסּ֖וּן	do ye tempt / do you test	πειράζετε	are you testing / tempt ye
Exodus 17:7	נַסֹּתָ֤ם	they tempted / of their testing	τὸ πειράζειν	they tested / they tempted
Exodus 20:20	נַסּ֣וֹת	prove / test	τοῦ πειράσαι	to test / to try
Numbers 14:22	וַיְנַסּ֣וּ	and have tempted / and yet have tempted	καὶ ἐπείρασάν	and tested / and have tempted
Deuteronomy 4:34	הֲנִסָּ֣ה	hath…assayed / has…tried	ἐπείρασεν	ever attempted / has assayed
Deuteronomy 6:16	תְנַסּ֔וּ	Ye shall…tempt / You must…put…to the test	ἐκπειράσεις	You shall…tempt / Thou shalt…tempt
Deuteronomy 6:16	נִסִּיתֶ֖ם	ye tempted / you did	ἐξεπειράσασθε / ἐξεπειράσατε	you tempted / ye tempted him
Deuteronomy 8:2	לְנַסֹּֽתְךָ֗	to prove thee / he might…test you	ἐκπειράσῃ σε / πειράσῃ σε	test you / try thee
Deuteronomy 8:16	נַסֹּתֶ֔ךָ	he might prove thee / he might…test you	ἐκπειράσῃ σε	test you / thoroughly try thee
Deuteronomy 13:3	מְנַסֶּ֞ה	proveth / will be testing	πειράζει	is testing / tries
Deuteronomy 28:56	נִסְּתָ֤ה	would…adventure / would…think	πεῖραν	an attempt / has…assayed
Deuteronomy 33:8	נִסִּיתוֹ֙	thou didst prove / authority you challenged	ἐπείρασαν	they tempted
Judges 2:22	נַסּ֥וֹת	I may prove / test	τοῦ πειράσαι	to test / to prove
Judges 3:1	לְנַסּ֥וֹת	to prove / to test	πειράσαι	to test / to prove
Judges 3:4	לְנַסּ֥וֹת	to prove / to test	πειράσαι	to test / to prove
Judges 6:39	אֲנַסֶּ֚ה	let me prove / allow…test	πειράσω	I will make trial / I will…make…trial
1 Samuel 17:39	נִסָּה֒	he had…proved / he was…used to	ἐκοπίασεν / ἐκοπίασε	he grew tired / he made trial
1 Samuel 17:39	נִסִּ֑יתִי	I have…proved / I’m…used to	πεπείραμαι	I am…experienced / I have…proved [them]
1 Kings 10:1	לְנַסֹּת֖וֹ	to prove him / to challenge him	πειράσαι αὐτὸν	to test him / to try him
2 Chronicles 9:1	לְנַסּוֹת֩	to prove / to challenge	τοῦ πειράσαι	to test / to prove
2 Chronicles 32:31	לְנַ֨סּוֹת֔וֹ	to try him / to test him	τοῦ πειράσαι αὐτὸν	to test him / to try him
Job 4:2	הֲנִסָּ֬ה	we assay / someone should attempt	μὴ πολλάκις	Have you often / Hast thou been often
Psalm 26:2	וְנַסֵּ֑נִי	and prove me / and test me	καὶ πείρασόν με	and try me
Psalm 78:18	וַיְנַסּוּ	And they tempted / They willfully challenged	καὶ ἐξεπείρασαν	And they tested / And they tempted
Psalm 78:41	וַיְנַסּ֣וּ	and tempted / challenged	καὶ ἐπείρασαν	and tested / and tempted
Psalm 78:56	וַיְנַסּ֣וּ	Yet they tempted / Yet they challenged	καὶ ἐπείρασαν	And they tested / Yet they tempted
Psalm 95:9	נִ֖סּוּנִי	tempted me / challenged my authority	ἐπείρασαν	tried / tempted me
Psalm 106:14	וַיְנַסּוּ	and tempted / they challenged	καὶ ἐπείρασαν	and put…to the test / and tempted
Ecclesiastes 2:1	אֲנַסְּכָ֥ה	I will prove thee / I will try	πειράσω σε	let me test you / I will prove thee
Ecclesiastes 7:23	נִסִּ֣יתִי	have I proved / I have examined	ἐπείρασα	I tested / have I proved
Isaiah 7:12	אֲנַסֶּ֖ה	will I tempt / put…to a test	πειράσω	will I put…to the test / will I tempt
Daniel 1:12	נַס	Prove / test	πείρασον	Do test / Prove
Daniel 1:14	וַיְנַסֵּ֖ם	and proved them / and tested them	καὶ ἐπείρασεν αὐτοὺς	and tested them / and proved them

Tables comparing Job 4:1; 4:2; Genesis 22:1; 22:2; Exodus 17:2; 1 Samuel 17:38; 17:39; Job 4:3; 4:4 and 4:5 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 4:1; 4:2; Genesis 22:1; 22:2; Exodus 17:2; 1 Samuel (Reigns, Kings) 17:38; 17:39; Job 4:3; 4:4 and 4:5 in the Septuagint (BLB and Elpenor), and a table comparing the Greek of 1 Thessalonians 3:5 in the NET and KJV follow.

Job 4:1 (Tanakh)	Job 4:1 (KJV)	Job 4:1 (NET)
Then Eliphaz the Temanite answered and said,	Then Eliphaz the Temanite answered and said,	Then Eliphaz the Temanite answered:

Job 4:1 (Septuagint BLB)	Job 4:1 (Septuagint Elpenor)
ὑπολαβὼν δὲ Ελιφας ὁ Θαιμανίτης λέγει	ΥΠΟΛΑΒΩΝ δὲ ᾿Ελιφὰζ ὁ Θαιμανίτης λέγει
Job 4:1 (NETS)	Job 4:1 (English Elpenor)
Now Eliphaz the Thaimanite continued and said,	Then Eliphaz the Thaemanite answered and said,

Job 4:2 (Tanakh)	Job 4:2 (KJV)	Job 4:2 (NET)
If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?	If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?	“If someone should attempt a word with you, will you be impatient? But who can refrain from speaking?

Job 4:2 (Septuagint BLB)	Job 4:2 (Septuagint Elpenor)
μὴ πολλάκις σοι λελάληται ἐν κόπῳ ἰσχὺν δὲ ῥημάτων σου τίς ὑποίσει	μὴ πολλάκις σοι λελάληται ἐν κόπῳ; ἰσχὺν δὲ ῥημάτων σου τίς ὑποίσει
Job 4:2 (NETS)	Job 4:2 (English Elpenor)
“Have you often been addressed when in distress? But who can endure the force of your words?	Hast thou been often spoken to in distress? but who shall endure the force of thy words?

Genesis 22:1 (Tanakh)	Genesis 22:1 (KJV)	Genesis 22:1 (NET)
And it came to pass after these things, that G-d did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’	And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.	Some time after these things God tested Abraham. He said to him, “Abraham!” “Here I am!” Abraham replied.

Genesis 22:1 (Septuagint BLB)	Genesis 22:1 (Septuagint Elpenor)
καὶ ἐγένετο μετὰ τὰ ῥήματα ταῦτα ὁ θεὸς ἐπείραζεν τὸν Αβρααμ καὶ εἶπεν πρὸς αὐτόν Αβρααμ Αβρααμ ὁ δὲ εἶπεν ἰδοὺ ἐγώ	ΚΑΙ ἐγένετο μετὰ τὰ ρήματα ταῦτα ὁ Θεός ἐπείρασε τὸν ῾Αβραὰμ καὶ εἶπεν αὐτῷ· ῾Αβραάμ, ῾Αβραάμ. ὁ δὲ εἶπεν· ἰδοὺ ἐγώ
Genesis 22:1 (NETS)	Genesis 22:1 (English Elpenor)
And it came about after these matters that God tested Abraham and said to him, “Abraham, Abraham!” And he said, “Here I am.”	AND it came to pass after these things that God tempted Abraam, and said to him, Abraam, Abraam; and he said, Lo! I [am here].

Genesis 22:2 (Tanakh)	Genesis 22:2 (KJV)	Genesis 22:2 (NET)
And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’	And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.	God said, “Take your son—your only son, whom you love, Isaac—and go to the land of Moriah! Offer him up there as a burnt offering on one of the mountains which I will indicate to you.”

Genesis 22:2 (Septuagint BLB)	Genesis 22:2 (Septuagint Elpenor)
καὶ εἶπεν λαβὲ τὸν υἱόν σου τὸν ἀγαπητόν ὃν ἠγάπησας τὸν Ισαακ καὶ πορεύθητι εἰς τὴν γῆν τὴν ὑψηλὴν καὶ ἀνένεγκον αὐτὸν ἐκεῖ εἰς ὁλοκάρπωσιν ἐφ᾽ ἓν τῶν ὀρέων ὧν ἄν σοι εἴπω	καὶ εἶπε· λαβὲ τὸν υἱόν σου τὸν ἀγαπητόν, ὃν ἠγάπησας, τὸν ᾿Ισαάκ, καὶ πορεύθητι εἰς τὴν γῆν τὴν ὑψηλὴν καὶ ἀνένεγκον αὐτὸν ἐκεῖ εἰς ὁλοκάρπωσιν ἐφ᾿ ἓν τῶν ὀρέων, ὧν ἄν σοι εἴπω
Genesis 22:2 (NETS)	Genesis 22:2 (English Elpenor)
And he said, “Take your beloved son Isaak, whom you love, and go into the high land, and offer him as a whole burnt offering on one of the mountains, whichever I mention to you.”	And he said, Take thy son, the beloved one, whom thou hast loved– Isaac, and go into the high land, and offer him there for a whole-burnt-offering on one of the mountains which I will tell thee of.

Exodus 17:2 (Tanakh)	Exodus 17:2 (KJV)	Exodus 17:2 (NET)
Wherefore the people strove with Moses, and said: ‘Give us water that we may drink.’ And Moses said unto them: ‘Why strive ye with me? wherefore do ye try HaShem?’	Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD?	So the people contended with Moses, and they said, “Give us water to drink!” Moses said to them, “Why do you contend with me? Why do you test the Lord?”

Exodus 17:2 (Septuagint BLB)	Exodus 17:2 (Septuagint Elpenor)
καὶ ἐλοιδορεῖτο ὁ λαὸς πρὸς Μωυσῆν λέγοντες δὸς ἡμῖν ὕδωρ ἵνα πίωμεν καὶ εἶπεν αὐτοῖς Μωυσῆς τί λοιδορεῖσθέ μοι καὶ τί πειράζετε κύριον	καὶ ἐλοιδορεῖτο ὁ λαὸς πρὸς Μωυσῆν λέγοντες· δὸς ἡμῖν ὕδωρ, ἵνα πίωμεν. καὶ εἶπεν αὐτοῖς Μωυσῆς· τί λοιδορεῖσθέ μοι, καὶ τί πειράζετε Κύριον
Exodus 17:2 (NETS)	Exodus 17:2 (English Elpenor)
And the people were railing against Moyses, saying, “Give us water so that we may drink!” And Moyses said to them, “Why are you railing at me, and why are you testing the Lord?”	And the people reviled Moses, saying, Give us water, that we may drink; and Moses said to them, Why do ye revile me, and why tempt ye the Lord?

1 Samuel 17:38 (Tanakh)	1 Samuel 17:38 (KJV)	1 Samuel 17:38 (NET)
And Saul clad David with his apparel, and he put a helmet of brass upon his head, and he clad him with a coat of mail.	And Saul armed David with his armour, and he put an helmet of brass upon his head; also he armed him with a coat of mail.	Then Saul clothed David with his own fighting attire and put a bronze helmet on his head. He also put body armor on him.

1 Samuel 17:38 (Septuagint BLB)	1 Kings 17:38 (Septuagint Elpenor)
καὶ ἐνέδυσεν Σαουλ τὸν Δαυιδ μανδύαν καὶ περικεφαλαίαν χαλκῆν περὶ τὴν κεφαλὴν αὐτοῦ	καὶ ἐνέδυσε Σαοὺλ τὸν Δαυὶδ μανδύαν καὶ περικεφαλαίαν χαλκῆν περὶ τὴν κεφαλήν αὐτοῦ
1 Reigns 17:38 (NETS)	1 Kings 17:38 (English Elpenor)
And Saoul put a woolen cloak on Dauid, and a bronze helmet around his head,	And Saul clothed David with a military coat, and [put] his brazen helmet on his head.

1 Samuel 17:39 (Tanakh)	1 Samuel 17:39 (KJV)	1 Samuel 17:39 (NET)
And David girded his sword upon his apparel, and he essayed to go, but could not; for he had not tried it. And David said unto Saul: ‘I cannot go with these; for I have not tried them.’ And David put them off him.	And David girded his sword upon his armour, and he assayed to go; for he had not proved it. And David said unto Saul, I cannot go with these; for I have not proved them. And David put them off him.	David strapped on his sword over his fighting attire and tried to walk around, but he was not used to them. David said to Saul, “I can’t walk in these things, for I’m not used to them.” So David removed them.

1 Samuel 17:39 (Septuagint BLB)	1 Kings 17:39 (Septuagint Elpenor)
καὶ ἔζωσεν τὸν Δαυιδ τὴν ῥομφαίαν αὐτοῦ ἐπάνω τοῦ μανδύου αὐτοῦ καὶ ἐκοπίασεν περιπατήσας ἅπαξ καὶ δίς καὶ εἶπεν Δαυιδ πρὸς Σαουλ οὐ μὴ δύνωμαι πορευθῆναι ἐν τούτοις ὅτι οὐ πεπείραμαι καὶ ἀφαιροῦσιν αὐτὰ ἀπ᾽ αὐτοῦ	καὶ ἔζωσε τὸν Δαυὶδ τὴν ρομφαίαν αὐτοῦ ἐπάνω τοῦ μανδύου αὐτοῦ. καὶ ἐκοπίασε περιπατήσας ἅπαξ καὶ δίς· καὶ εἶπε Δαυὶδ πρὸς Σαούλ· οὐ μὴ δύνωμαι πορευθῆναι ἐν τούτοις, ὅτι οὐ πεπείραμαι. καὶ ἀφαιροῦσιν αὐτὰ ἀπ᾿ αὐτοῦ
1 Reigns 17:39 (NETS)	1 Kings 17:39 (English Elpenor)
and he girded Dauid with his sword over his woolen cloak, and he grew tired walking once and twice. And Dauid said to Saoul, “I shall definitely not be able to go in these, for I am not experienced.” And they removed them from him.	And he girt David with his sword over his coat: and he made trial walking [with them] once and again: and David said to Saul, I shall not be able to go with these, for I have not proved [them]: so they remove them from him.

Job 4:3 (Tanakh)	Job 4:3 (KJV)	Job 4:3 (NET)
Behold, thou hast instructed many, and thou hast strengthened the weak hands.	Behold, thou hast instructed many, and thou hast strengthened the weak hands.	Look, you have instructed many; you have strengthened feeble hands.

Job 4:3 (Septuagint BLB)	Job 4:3 (Septuagint Elpenor)
εἰ γὰρ σὺ ἐνουθέτησας πολλοὺς καὶ χεῖρας ἀσθενοῦς παρεκάλεσας	εἰ γὰρ σὺ ἐνουθέτησας πολλοὺς καὶ χεῖρας ἀσθενοῦς παρεκάλεσας
Job 4:3 (NETS)	Job 4:3 (English Elpenor)
So what, if you instructed many and encouraged the hands of the weak one,	For whereas thou hast instructed many, and hast strengthened the hands of the weak one,

Job 4:4 (Tanakh)	Job 4:4 (KJV)	Job 4:4 (NET)
Thy words have upholden him that was falling, and thou hast strengthened the feeble knees.	Thy words have upholden him that was falling, and thou hast strengthened the feeble knees.	Your words have supported those who stumbled, and you have strengthened the knees that gave way.

Job 4:4 (Septuagint BLB)	Job 4:4 (Septuagint Elpenor)
ἀσθενοῦντάς τε ἐξανέστησας ῥήμασιν γόνασίν τε ἀδυνατοῦσιν θάρσος περιέθηκας	ἀσθενοῦντάς τε ἐξανέστησας ρήμασι, γόνασί τε ἀδυνατοῦσι θάρσος περιέθηκας
Job 4:4 (NETS)	Job 4:4 (English Elpenor)
lifted up the weak with your words and wrapped feeble knees in courage—	and hast supported the failing with words, and hast imparted courage to feeble knees.

Job 4:5 (Tanakh)	Job 4:5 (KJV)	Job 4:5 (NET)
But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled.	But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled.	But now the same thing comes to you, and you are discouraged; it strikes you, and you are terrified.

Job 4:5 (Septuagint BLB)	Job 4:5 (Septuagint Elpenor)
νῦν δὲ ἥκει ἐπὶ σὲ πόνος καὶ ἥψατό σου σὺ δὲ ἐσπούδασας	νῦν δὲ ἥκει ἐπὶ σὲ πόνος καὶ ἥψατό σου, σὺ ἐσπούδασας
Job 4:5 (NETS)	Job 4:5 (English Elpenor)
but now distress has come upon you and touched you, and you acted in haste.	Yet now [that] pain has come upon thee, and touched thee, thou art troubled.

1 Thessalonians 3:5 (NET)	1 Thessalonians 3:5 (KJV)
So when I could bear it no longer, I sent to find out about your faith, for fear that the tempter somehow tempted you and our toil had proven useless.	For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain.

1 Thessalonians 3:5 (NET Parallel Greek)	1 Thessalonians 3:5 (Stephanus Textus Receptus)	1 Thessalonians 3:5 (Byzantine Majority Text)
διὰ τοῦτο καγὼ μηκέτι στέγων ἔπεμψα εἰς τὸ γνῶναι τὴν πίστιν ὑμῶν, μή πως ἐπείρασεν ὑμᾶς ὁ πειράζων καὶ εἰς κενὸν γένηται ὁ κόπος ἡμῶν	δια τουτο καγω μηκετι στεγων επεμψα εις το γνωναι την πιστιν υμων μηπως επειρασεν υμας ο πειραζων και εις κενον γενηται ο κοπος ημων	δια τουτο καγω μηκετι στεγων επεμψα εις το γνωναι την πιστιν υμων μηπως επειρασεν υμας ο πειραζων και εις κενον γενηται ο κοπος ημων

Nothing True, Part 4

¹ Job 2:11 (NETS) Table

² Job 4:2a (NASB)

³ Job 3:13b, 14 (English Elpenor)

⁴ Romans 4:3 (NET)

⁵ From the definition of μὴ in the Koine Greek Lexicon online.

⁶ Galatians 2:10 (NET)

⁷ Ephesians 4:1, 3 (NET)

⁸ 2 Timothy 2:15 (NET)

⁹ Hebrews 4:11 (NET)

¹⁰ “The Subjunctive of Emphatic Negation,” He Takes Away, Part 3

¹¹ 2 Peter 1:10 (NET)

¹² 2 Peter 3:14 (NET)

¹³ Philippians 3:9 (NET)

¹⁴ John 15:6b (NET) Table

¹⁵ 1 Thessalonians 2:17 (NET)

¹⁶ The NET parallel Greek text and NA²⁸ had μή (NET: for fear that) πως (NET: somehow) here, where the Stephanus Textus Receptus and Byzantine Majority Text had μηπως (KJV: lest by some means).

¹⁷ 1 Thessalonians 3:5 (NET)

The Lost Son of Perdition, Part 4

Posted on October 31, 2020 by admin

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Mr. Gill commented:^[17]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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