Psalm 22, Part 13

Posted on July 30, 2022 by admin

This is a continuing look into Psalm 22 as the music in Jesus’ heart as He endured the cross. The tone of the psalm seems to change abruptly.

Masoretic Text		Septuagint
Psalm 22:22 (Tanakh/KJV)	Psalm 22:22 (NET)	Psalm 21:23 (NETS)	Psalm 21:23 (English Elpenor)
I will declare thy name unto my brethren (לְאֶחָ֑י): in the midst of the congregation will I praise thee.	I will declare your name to my countrymen (‘āḥ, לאחי). In the middle of the assembly I will praise you.	I will tell of your name to my kindred (τοῗς ἀδελφοῗς μου); in the midst of an assembly I will sing a hymn to you:	I will declare thy name to my brethren (τοῖς ἀδελφοῖς μου): in the midst of the church will I sing praise to thee.

The Hebrew word translated my brethren (Tanakh, KJV) and my countrymen (NET) was לְאֶחָ֑י (‘āḥ). It was translated τοῗς ἀδελφοῗς μου (BLB) and τοῖς ἀδελφοῖς μου (Elpenor) in the Septuagint.

For it was fitting for him, for whom and through whom all things exist, in bringing many sons to glory, to make the pioneer of their salvation perfect through sufferings. For indeed he who makes holy and those being made holy all have the same origin, and so he is not ashamed to call them brothers and sisters (ἀδελφοὺς, a form of ἀδελφός), saying, “I will proclaim your name to my brothers (ἀδελφοῖς, another form of ἀδελφός); in the midst of the assembly I will praise you.”¹

Paul wrote (Romans 8:28, 29 NET):

And we know that all things work together for good for those who love God, who are called according to his purpose, because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters (ἀδελφοῖς, another form of ἀδελφός).

And Matthew wrote (Matthew 28:1-10 NET):

Now after the Sabbath, at dawn on the first day of the week, Mary² Magdalene and the other Mary went to look at the tomb. Suddenly there was a severe earthquake, for an angel of the Lord descending from heaven came and³ rolled away the stone⁴ and sat on it. His appearance⁵ was like lightning, and his clothes were white as⁶ snow. The guards were shaken and became⁷ like⁸ dead men because they were so afraid of him. But the angel said to the women, “Do not be afraid; I know that you are looking for Jesus, who was crucified. He is not here, for he has been raised, just as he said. Come and see the place where he⁹ was lying. Then go quickly and tell his disciples, ‘He has been raised from the dead. He is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!” So they left¹⁰ the tomb quickly, with fear and great joy, and ran to tell his disciples. But¹¹ Jesus¹² met¹³ them, saying, “Greetings!” They came to him, held on to his feet and worshiped him. Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”¹⁴

Then go quickly and tell his disciples (τοῖς μαθηταῖς αὐτοῦ), the angel said. It was accurate and descriptive. The women knew who he meant. They ran to tell his disciples (τοῖς μαθηταῖς αὐτοῦ), Matthew wrote. In the Stephanus Textus Receptus and Byzantine Majority Text Matthew repeated one more time: And as they went to tell his disciples (τοῖς μαθηταῖς αὐτοῦ), behold, Jesus met them.¹⁵ But Jesus said, Go and tell my brothers (τοῖς ἀδελφοῖς μου).

This was before the Holy Spirit was given at Pentecost. This is when I might have imagined some kind of reprimand or rebuke. Granted, Jesus actually believed the Scripture that said, “‘I will strike the shepherd, and the sheep of the flock will be scattered.’”¹⁶ He was probably less likely to reprove his disciples for their “failure” to man up and disobey this Scripture than my misplaced pride and ego would be.

Of course, He didn’t call his disciples my brothers (τοῖς ἀδελφοῖς μου) because of anything they had done, but because of what He had faithfully accomplished for them on the cross. There appears to have been some confusion about what happened that morning (Mark 16:8-11 NET):

Then [Mary Magdalene, Mary the mother of James, and Salome] went out and ran from the tomb, for¹⁷ terror and bewilderment had seized them. And they said¹⁸ nothing to anyone, because they were afraid.

Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons. She went out and told those who were with him, while they were mourning¹⁹ and weeping. And when they heard that he was alive and had been seen by her, they did not believe.

Luke added (Luke 24:8-12 NET):

Then the women remembered [Jesus’] words, and when they returned from the tomb, they told all these things to the eleven and to all the rest. Now it was Mary Magdalene, Joanna, Mary the²⁰ mother of James, and the other women with them who²¹ told these things to the apostles. But these words seemed like pure nonsense to them, and they did not believe them. But Peter got up and ran to the tomb. He bent down and saw only the strips of linen cloth; then he went home, wondering what had happened [Table].

John filled in many of the details (John 20:1-17 NET):

Now very early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been moved away from the entrance. So she went running to Simon Peter and the other disciple whom Jesus loved and told them, “They have taken the Lord from the tomb, and we don’t know where they have put him!” Then Peter and the other disciple set out to go to the tomb. The two were running together, but the other disciple ran faster than Peter and reached the tomb first. He bent down and saw the strips of linen cloth lying there, but he did not go in. Then Simon²² Peter, who had been following him, arrived and went right into the tomb. He saw the strips of linen cloth lying there, and the face cloth, which had been around Jesus’ head, not lying with the strips of linen cloth but rolled up in a place by itself. Then the other disciple, who had reached the tomb first, came in, and he saw and believed. (For they did not yet understand the scripture that Jesus must rise from the dead.)

So the disciples went back to their homes.²³ But Mary stood outside the tomb²⁴ weeping. As she wept, she bent down and looked into the tomb. And she saw two angels in white sitting where Jesus’ body had been lying, one at the head and one at the feet. They said to her, “Woman, why are you weeping?” Mary replied, “They have taken my Lord away, and I do not know where they have put him!” When²⁵ she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus.²⁶

Jesus²⁷ said to her, “Woman, why are you weeping? Who are you looking for?” Because she thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.” Jesus²⁸ said to her, “Mary.”²⁹ She turned and said to him in Aramaic,³⁰ “Rabboni” (which means “Teacher”). Jesus³¹ replied, “Do not touch me, for I have not yet ascended to my³² Father. Go to my brothers (τοὺς ἀδελφούς μου ) and tell them, ‘I am ascending to my Father (τὸν πατέρα μου) and your Father (πατέρα ὑμῶν), to my God and your God.’”

I pause here to highlight that Jesus called his disciples my brothers (τοὺς ἀδελφούς μου). Beyond this he called God my Father (τὸν πατέρα μου) and your Father (πατέρα ὑμῶν). This is quite different from what He said to those Judeans who had believed him:³³ You people are from your father the devil (ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου), and you want to do what your father (τοῦ πατρὸς ὑμῶν) desires.³⁴ Here, too, it is not because of anything his disciples had done but what Jesus had accomplished for them on the cross.

John continued (John 20:18-22 NET):

Mary³⁵ Magdalene came and informed the disciples, “I have seen³⁶ the Lord!” And she told them what Jesus had said to her.

On the evening of that day, the first day of the week, the disciples had gathered together and locked the doors of the place because they were afraid of the Jewish leaders. Jesus came and stood among them and said to them, “Peace be with you.” When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord [Table]. So Jesus said to them again, “Peace be with you. Just as the Father has sent me, I also send you.” And after he said this, he breathed on them and said, “Receive the Holy Spirit.

I pause here to highlight how Jesus reprised the scene from creation when the Lord God formed the man from the soil of the ground and breathed into his nostrils the breath of life, and the man became a living being.³⁷ So also it is written, Paul contrasted these events, “The first man, Adam, became a living person”; the last Adam became a life-giving spirit.³⁸

John continued, quoting Jesus (John 20:23 NET):

If you forgive (ἀφῆτε, a form of ἀφίημι) anyone’s sins, they are forgiven (ἀφέωνται); if you retain anyone’s sins, they are retained.”

Jesus taught us to pray: and forgive (ἄφες) us our debts, as we ourselves have forgiven (ἀφήκαμεν, another form of ἀφίημι) our debtors.³⁹ Then He explained: For if you forgive (ἀφῆτε, a form of ἀφίημι) others their sins, your heavenly Father will also forgive (ἀφήσει, another form of ἀφίημι) you. But if you do not forgive (ἀφῆτε, a form of ἀφίημι) others, your Father will not forgive (ἀφήσει, another form of ἀφίημι) you your sins [Table].⁴⁰

John continued (John 20:24-29 NET):

Now Thomas (called Didymus), one of the Twelve, was not with them when Jesus came [Table]. The other disciples told him, “We have seen the Lord!” But he replied, “Unless I see the wounds from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!”

Eight days later the disciples were again together in the house, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, “Peace be with you!” Then he said to Thomas, “Put your finger here, and examine my hands. Extend your hand and put it into my side. Do not continue in your unbelief, but believe.” Thomas⁴¹ replied to him, “My Lord and my God!” Jesus said to him, “Have you believed because you have seen me?⁴² Blessed are the people who have not seen and yet have believed.”

Mark wrote (Mark 16:14 NET):

Then⁴³ he appeared to the Eleven themselves, while they were eating, and he rebuked (ὠνείδισεν, a form of ὀνειδίζω) them for their unbelief and hardness of heart because they did not believe those who had seen him resurrected.

I’ve heard that Peter was the source for Mark’s Gospel account. It is interesting to consider that Peter, who did not make any mental connection to Jesus’ teaching when he entered the empty tomb, recalled Jesus’ rebuke for unbelief while John, who believed when he entered the empty tomb, illustrated the love of Christ that surpasses knowledge,⁴⁴ showing how often Jesus intervened with personal appearances to cause his unbelieving brothers to believe.

Likewise, only Mark’s Gospel reveals that the women said nothing to anyone, because they were afraid.⁴⁵ This was presumably before they encountered Jesus and left the tomb quickly, with fear and great joy, and ran to tell his disciples.⁴⁶ Putting these accounts together helps me see that Jesus’ love for his female brothers who came early that Sunday morning to the tomb was the same. He didn’t wait around for his brothers to meet Him in Galilee: “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”⁴⁷ Going to Galilee to meet Jesus was not the act that defined Jesus’ brothers.

Jesus spoke the words, “my brothers,” and made it so, overwhelming their unbelief (even Mary Magdalene came at the appointed time seeking a corpse rather than a living God) with his presence. And we know that all things work together for good for those who love God, who are called according to his purpose,⁴⁸ Paul wrote. And I, when I am lifted up from the earth, Jesus promised, will draw all people to myself.⁴⁹

Paul wrote (1 Corinthians 15:1-11 NET):

Now I want to make clear for you, brothers and sisters (ἀδελφοί, another form of ἀδελφός), the gospel that I preached to you, that you received and on which you stand, and by which you are being saved, if you hold firmly to the message I preached to you—unless you believed in vain. For I passed on to you as of first importance what I also received—that Christ died for our sins according to the scriptures, and that he was buried, and that he was raised on the third day according to the scriptures [Table], and that he appeared to Cephas, then to the twelve. Then he appeared to more than 500 of the brothers and sisters at one time, most of whom are still alive, though some have fallen asleep [Table]. Then he appeared to James, then to all the apostles. Last of all, as though to one born at the wrong time, he appeared to me also. For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them—yet not I, but⁵⁰ the grace of God with me. Whether then it was I or they, this is the way we preach and this is the way you believed.

A table comparing the Greek of Hebrews 2:12 and that of Psalm 22:22 (21:23) in the Septuagint follows:

Hebrews 2:12 (NET Parallel Greek)	Psalm 22:22 (Septuagint BLB)	Psalm 21:23 (Septuagint Elpenor)
ἀπαγγελῶ τὸ ὄνομα σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε	διηγήσομαι τὸ ὄνομά σου τοῗς ἀδελφοῗς μου ἐν μέσῳ ἐκκλησίας ὑμνήσω σε	διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε
Hebrews 2:12 (NET)	Psalm 21:23 (NETS)	Psalm 21:23 (English Elpenor)
I will proclaim your name to my brothers; in the midst of the assembly I will praise you.	I will tell of your name to my kindred; in the midst of an assembly I will sing a hymn to you:	I will declare thy name to my brethren: in the midst of the church will I sing praise to thee.

A table comparing the Greek of Matthew 26:31b and that of Zechariah 13:7 in the Septuagint follows:

Matthew 26:31b (NET Parallel Greek)	Zechariah 13:7b (Septuagint BLB)	Zechariah 13:7b (Septuagint Elpenor)
πατάξω τὸν ποιμένα, καὶ διασκορπισθήσονται τὰ πρόβατα τῆς ποίμνης	πατάξατε τοὺς ποιμένας καὶ ἐκσπάσατε τὰ πρόβατα	πατάξατε τοὺς ποιμένας καὶ ἐκσπάσατε τὰ πρόβατα
Matthew 26:31b (NET)	Zechariah 13:7b (NETS)	Zechariah 13:7b (English Elpenor)
I will strike the shepherd, and the sheep of the flock will be scattered.	Smite the shepherds, and remove the sheep	smite the shepherds, and draw out the sheep

Tables comparing Psalm 22:22 and Zechariah 13:7 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 22:22 (21:23) and Zechariah 13:7 in the Septuagint (BLB and Elpenor), and tables comparing Matthew 28:1-4; 28:6; 28:8-10; Mark 16:8; 16:10; Luke 24:10; John 20:6; 20:10, 11; 20:14-17; 20:18; 20:28, 29; Mark 16:14 and 1 Corinthians 15:10 in the NET and KJV follow.

Psalm 22:22 (Tanakh)	Psalm 22:22 (KJV)	Psalm 22:22 (NET)
I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.	I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.	I will declare your name to my countrymen. In the middle of the assembly I will praise you.

Psalm 22:22 (Septuagint BLB)	Psalm 21:23 (Septuagint Elpenor)
διηγήσομαι τὸ ὄνομά σου τοῗς ἀδελφοῗς μου ἐν μέσῳ ἐκκλησίας ὑμνήσω σε	διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε
Psalm 21:23 (NETS)	Psalm 21:23 (English Elpenor)
I will tell of your name to my kindred; in the midst of an assembly I will sing a hymn to you:	I will declare thy name to my brethren: in the midst of the church will I sing praise to thee.

Zechariah 13:7 (Tanakh)	Zechariah 13:7 (KJV)	Zechariah 13:7 (NET)
Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.	Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.	“Awake, sword, against my shepherd, against the man who is my associate,” says the Lord of Heaven’s Armies. “Strike the shepherd that the flock may be scattered; I will turn my hand against the insignificant ones.

Zechariah 13:7 (Septuagint BLB)	Zechariah 13:7 (Septuagint Elpenor)
ῥομφαία ἐξεγέρθητι ἐπὶ τοὺς ποιμένας μου καὶ ἐπ᾽ ἄνδρα πολίτην μου λέγει κύριος παντοκράτωρ πατάξατε τοὺς ποιμένας καὶ ἐκσπάσατε τὰ πρόβατα καὶ ἐπάξω τὴν χεῗρά μου ἐπὶ τοὺς ποιμένας	Ῥομφαία ἐξεγέρθητι ἐπὶ τοὺς ποιμένας μου καὶ ἐπὶ ἄνδρα πολίτην μου, λέγει Κύριος παντοκράτωρ· πατάξατε τοὺς ποιμένας καὶ ἐκσπάσατε τὰ πρόβατα, καὶ ἐπάξω τὴν χεῖρά μου ἐπὶ τοὺς ποιμένας
Zechariah 13:7 (NETS)	Zechariah 13:7 (English Elpenor)
“Awake, O sword, against my shepherds and against his fellow citizen,” says the Lord Almighty. Smite the shepherds, and remove the sheep, and I will bring my hand against the shepherds.	Awake, O sword, against my shepherds, and against the man [who is] my citizen, saith the Lord Almighty: smite the shepherds, and draw out the sheep: and I will bring mine hand upon the little ones.

Matthew 28:1-4 (NET)	Matthew 28:1-4 (KJV)
Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.	In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὀψὲ δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων ἦλθεν \|Μαριὰμ\| ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον	οψε δε σαββατων τη επιφωσκουση εις μιαν σαββατων ηλθεν μαρια η μαγδαληνη και η αλλη μαρια θεωρησαι τον ταφον	οψε δε σαββατων τη επιφωσκουση εις μιαν σαββατων ηλθεν μαρια η μαγδαληνη και η αλλη μαρια θεωρησαι τον ταφον

Suddenly there was a severe earthquake, for an angel of the Lord descending from heaven came and rolled away the stone and sat on it.

And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἰδοὺ σεισμὸς ἐγένετο μέγας· ἄγγελος γὰρ κυρίου καταβὰς ἐξ οὐρανοῦ καὶ προσελθὼν ἀπεκύλισεν τὸν λίθον καὶ ἐκάθητο ἐπάνω αὐτοῦ	και ιδου σεισμος εγενετο μεγας αγγελος γαρ κυριου καταβας εξ ουρανου προσελθων απεκυλισεν τον λιθον απο της θυρας και εκαθητο επανω αυτου	και ιδου σεισμος εγενετο μεγας αγγελος γαρ κυριου καταβας εξ ουρανου προσελθων απεκυλισεν τον λιθον απο της θυρας και εκαθητο επανω αυτου

His appearance was like lightning, and his clothes were white as snow.

His countenance was like lightning, and his raiment white as snow:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἦν δὲ ἡ εἰδέα αὐτοῦ ὡς ἀστραπὴ καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡς χιών	ην δε η ιδεα αυτου ως αστραπη και το ενδυμα αυτου λευκον ωσει χιων	ην δε η ιδεα αυτου ως αστραπη και το ενδυμα αυτου λευκον ωσει χιων

The guards were shaken and became like dead men because they were so afraid of him.

And for fear of him the keepers did shake, and became as dead men.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπὸ δὲ τοῦ φόβου αὐτοῦ ἐσείσθησαν οἱ τηροῦντες καὶ ἐγενήθησαν ὡς νεκροί	απο δε του φοβου αυτου εσεισθησαν οι τηρουντες και εγενοντο ωσει νεκροι	απο δε του φοβου αυτου εσεισθησαν οι τηρουντες και εγενοντο ωσει νεκροι

Matthew 28:6 (NET)	Matthew 28:6 (KJV)
He is not here, for he has been raised, just as he said. Come and see the place where he was lying.	He is not here: for he is risen, as he said. Come, see the place where the Lord lay.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐκ ἔστιν ὧδε, ἠγέρθη γὰρ καθὼς εἶπεν· δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο	ουκ εστιν ωδε ηγερθη γαρ καθως ειπεν δευτε ιδετε τον τοπον οπου εκειτο ο κυριος	ουκ εστιν ωδε ηγερθη γαρ καθως ειπεν δευτε ιδετε τον τοπον οπου εκειτο ο κυριος

Matthew 28:8-10 (NET)	Matthew 28:8-10 (KJV)
So they left the tomb quickly, with fear and great joy, and ran to tell his disciples.	And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ἀπελθοῦσαι ταχὺ ἀπὸ τοῦ μνημείου μετὰ φόβου καὶ χαρᾶς μεγάλης ἔδραμον ἀπαγγεῖλαι τοῖς μαθηταῖς αὐτοῦ	και εξελθουσαι ταχυ απο του μνημειου μετα φοβου και χαρας μεγαλης εδραμον απαγγειλαι τοις μαθηταις αυτου	και εξελθουσαι ταχυ απο του μνημειου μετα φοβου και χαρας μεγαλης εδραμον απαγγειλαι τοις μαθηταις αυτου

But Jesus met them, saying, “Greetings!” They came to him, held on to his feet and worshiped him.

And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἰδοὺ Ἰησοῦς ὑπήντησεν αὐταῖς λέγων· χαίρετε. αἱ δὲ προσελθοῦσαι ἐκράτησαν αὐτοῦ τοὺς πόδας καὶ προσεκύνησαν αὐτῷ	ως δε επορευοντο απαγγειλαι τοις μαθηταις αυτου και ιδου ο ιησους απηντησεν αυταις λεγων χαιρετε αι δε προσελθουσαι εκρατησαν αυτου τους ποδας και προσεκυνησαν αυτω	ως δε επορευοντο απαγγειλαι τοις μαθηταις αυτου και ιδου ιησους απηντησεν αυταις λεγων χαιρετε αι δε προσελθουσαι εκρατησαν αυτου τους ποδας και προσεκυνησαν αυτω

Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”

Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τότε λέγει αὐταῖς ὁ Ἰησοῦς· μὴ φοβεῖσθε· ὑπάγετε ἀπαγγείλατε τοῖς ἀδελφοῖς μου ἵνα ἀπέλθωσιν εἰς τὴν Γαλιλαίαν, κακεῖ με ὄψονται	τοτε λεγει αυταις ο ιησους μη φοβεισθε υπαγετε απαγγειλατε τοις αδελφοις μου ινα απελθωσιν εις την γαλιλαιαν κακει με οψονται	τοτε λεγει αυταις ο ιησους μη φοβεισθε υπαγετε απαγγειλατε τοις αδελφοις μου ινα απελθωσιν εις την γαλιλαιαν και εκει με οψονται

Mark 16:8 (NET)	Mark 16:8 (KJV)
Then they went out and ran from the tomb, for terror and bewilderment had seized them. And they said nothing to anyone, because they were afraid.	And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐξελθοῦσαι ἔφυγον ἀπὸ τοῦ μνημείου, εἶχεν γὰρ αὐτὰς τρόμος καὶ ἔκστασις· καὶ οὐδενὶ οὐδὲν εἶπαν· ἐφοβοῦντο γάρ	και εξελθουσαι ταχυ εφυγον απο του μνημειου ειχεν δε αυτας τρομος και εκστασις και ουδενι ουδεν ειπον εφοβουντο γαρ	και εξελθουσαι εφυγον απο του μνημειου ειχεν δε αυτας τρομος και εκστασις και ουδενι ουδεν ειπον εφοβουντο γαρ

Mark 16:10 (NET)	Mark 16:10 (KJV)
She went out and told those who were with him, while they were mourning and weeping.	And she went and told them that had been with him, as they mourned and wept.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐκείνη πορευθεῖσα ἀπήγγειλεν τοῖς μετ᾿ αὐτοῦ γενομένοις πενθοῦσι καὶ κλαίουσιν	εκεινη πορευθεισα απηγγειλεν τοις μετ αυτου γενομενοις πενθουσιν και κλαιουσιν	εκεινη πορευθεισα απηγγειλεν τοις μετ αυτου γενομενοις πενθουσιν και κλαιουσιν

Luke 24:10 (NET)	Luke 24:10 (KJV)
Now it was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told these things to the apostles.	It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἦσαν δὲ ἡ Μαγδαληνὴ Μαρία καὶ Ἰωάννα καὶ Μαρία ἡ Ἰακώβου καὶ αἱ λοιπαὶ σὺν αὐταῖς. ἔλεγον πρὸς τοὺς ἀποστόλους ταῦτα	ησαν δε η μαγδαληνη μαρια και ιωαννα και μαρια ιακωβου και αι λοιπαι συν αυταις αι ελεγον προς τους αποστολους ταυτα	ησαν δε η μαγδαληνη μαρια και ιωαννα και μαρια η ιακωβου και αι λοιπαι συν αυταις αι ελεγον προς τους αποστολους ταυτα

John 20:6 (NET)	John 20:6 (KJV)
Then Simon Peter, who had been following him, arrived and went right into the tomb. He saw the strips of linen cloth lying there,	Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔρχεται οὖν καὶ Σίμων Πέτρος ἀκολουθῶν αὐτῷ καὶ εἰσῆλθεν εἰς τὸ μνημεῖον, καὶ θεωρεῖ τὰ ὀθόνια κείμενα	ερχεται ουν σιμων πετρος ακολουθων αυτω και εισηλθεν εις το μνημειον και θεωρει τα οθονια κειμενα	ερχεται ουν σιμων πετρος ακολουθων αυτω και εισηλθεν εις το μνημειον και θεωρει τα οθονια κειμενα

John 20:10, 11 (NET)	John 20:10, 11 (KJV)
So the disciples went back to their homes.	Then the disciples went away again unto their own home.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπῆλθον οὖν πάλιν πρὸς αὐτοὺς οἱ μαθηταί	απηλθον ουν παλιν προς εαυτους οι μαθηται	απηλθον ουν παλιν προς εαυτους οι μαθηται

But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb.

But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Μαρία δὲ εἱστήκει πρὸς τῷ μνημείῳ ἔξω κλαίουσα. ὡς οὖν ἔκλαιεν, παρέκυψεν εἰς τὸ μνημεῖον	μαρια δε ειστηκει προς το μνημειον κλαιουσα εξω ως ουν εκλαιεν παρεκυψεν εις το μνημειον	μαρια δε ειστηκει προς το μνημειον κλαιουσα εξω ως ουν εκλαιεν παρεκυψεν εις το μνημειον

John 20:14-17 (NET)	John 20:14-17 (KJV)
When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus.	And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ταῦτα εἰποῦσα ἐστράφη εἰς τὰ ὀπίσω καὶ θεωρεῖ τὸν Ἰησοῦν ἑστῶτα καὶ οὐκ ᾔδει ὅτι Ἰησοῦς ἐστιν	και ταυτα ειπουσα εστραφη εις τα οπισω και θεωρει τον ιησουν εστωτα και ουκ ηδει οτι ο ιησους εστιν	και ταυτα ειπουσα εστραφη εις τα οπισω και θεωρει τον ιησουν εστωτα και ουκ ηδει οτι ιησους εστιν

Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.”

Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῇ Ἰησοῦς· γύναι, τί κλαίεις; τίνα ζητεῖς; ἐκείνη δοκοῦσα ὅτι ὁ κηπουρός ἐστιν λέγει αὐτῷ· κύριε, εἰ σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ ἔθηκας αὐτόν, καγὼ αὐτὸν ἀρῶ	λεγει αυτη ο ιησους γυναι τι κλαιεις τινα ζητεις εκεινη δοκουσα οτι ο κηπουρος εστιν λεγει αυτω κυριε ει συ εβαστασας αυτον ειπε μοι που αυτον εθηκας καγω αυτον αρω	λεγει αυτη ο ιησους γυναι τι κλαιεις τινα ζητεις εκεινη δοκουσα οτι ο κηπουρος εστιν λεγει αυτω κυριε ει συ εβαστασας αυτον ειπε μοι που εθηκας αυτον καγω αυτον αρω

Jesus said to her, “Mary.” She turned and said to him in Aramaic, “Rabboni” (which means “Teacher”).

Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῇ Ἰησοῦς· Μαριάμ. στραφεῖσα ἐκείνη λέγει αὐτῷ Ἑβραϊστί· ραββουνι (ὃ λέγεται διδάσκαλε).	λεγει αυτη ο ιησους μαρια στραφεισα εκεινη λεγει αυτω ραββουνι ο λεγεται διδασκαλε	λεγει αυτη ο ιησους μαρια στραφεισα εκεινη λεγει αυτω ραββουνι ο λεγεται διδασκαλε

Jesus replied, “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῇ Ἰησοῦς· μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς· ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν	λεγει αυτη ο ιησους μη μου απτου ουπω γαρ αναβεβηκα προς τον πατερα μου πορευου δε προς τους αδελφους μου και ειπε αυτοις αναβαινω προς τον πατερα μου και πατερα υμων και θεον μου και θεον υμων	λεγει αυτη ο ιησους μη μου απτου ουπω γαρ αναβεβηκα προς τον πατερα μου πορευου δε προς τους αδελφους μου και ειπε αυτοις αναβαινω προς τον πατερα μου και πατερα υμων και θεον μου και θεον υμων

John 20:18 (NET)	John 20:18 (KJV)
Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them what Jesus had said to her.	Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔρχεται Μαριὰμ ἡ Μαγδαληνὴ ἀγγέλλουσα τοῖς μαθηταῖς ὅτι ἑώρακα τὸν κύριον, καὶ ταῦτα εἶπεν αὐτῇ	ερχεται μαρια η μαγδαληνη απαγγελλουσα τοις μαθηταις οτι εωρακεν τον κυριον και ταυτα ειπεν αυτη	ερχεται μαρια η μαγδαληνη απαγγελλουσα τοις μαθηταις οτι εωρακεν τον κυριον και ταυτα ειπεν αυτη

John 20:28, 29 (NET)	John 20:28, 29 (KJV)
Thomas replied to him, “My Lord and my God!”	And Thomas answered and said unto him, My Lord and my God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπεκρίθη Θωμᾶς καὶ εἶπεν αὐτῷ· ὁ κύριος μου καὶ ὁ θεός μου	και απεκριθη ο θωμας και ειπεν αυτω ο κυριος μου και ο θεος μου	και απεκριθη θωμας και ειπεν αυτω ο κυριος μου και ο θεος μου

Jesus said to him, “Have you believed because you have seen me? Blessed are the people who have not seen and yet have believed.”

Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῷ \|ὁ\| Ἰησοῦς· ὅτι ἑώρακας με πεπίστευκας; μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες	λεγει αυτω ο ιησους οτι εωρακας με θωμα πεπιστευκας μακαριοι οι μη ιδοντες και πιστευσαντες	λεγει αυτω ο ιησους οτι εωρακας με πεπιστευκας μακαριοι οι μη ιδοντες και πιστευσαντες

Mark 16:14 (NET)	Mark 16:14 (KJV)
Then he appeared to the Eleven themselves, while they were eating, and he rebuked them for their unbelief and hardness of heart because they did not believe those who had seen him resurrected.	Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
῞Υστερον [δὲ] ἀνακειμένοις αὐτοῖς τοῖς ἕνδεκα ἐφανερώθη καὶ ὠνείδισεν τὴν ἀπιστίαν αὐτῶν καὶ σκληροκαρδίαν ὅτι τοῖς θεασαμένοις αὐτὸν ἐγηγερμένον οὐκ ἐπίστευσαν	υστερον ανακειμενοις αυτοις τοις ενδεκα εφανερωθη και ωνειδισεν την απιστιαν αυτων και σκληροκαρδιαν οτι τοις θεασαμενοις αυτον εγηγερμενον ουκ επιστευσαν	υστερον ανακειμενοις αυτοις τοις ενδεκα εφανερωθη και ωνειδισεν την απιστιαν αυτων και σκληροκαρδιαν οτι τοις θεασαμενοις αυτον εγηγερμενον ουκ επιστευσαν

1 Corinthians 15:10 (NET)	1 Corinthians 15:10 (KJV)
But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them—yet not I, but the grace of God with me.	But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
χάριτι δὲ θεοῦ εἰμι ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη, ἀλλὰ περισσότερον αὐτῶν πάντων ἐκοπίασα, οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ [ἡ] σὺν ἐμοί	χαριτι δε θεου ειμι ο ειμι και η χαρις αυτου η εις εμε ου κενη εγενηθη αλλα περισσοτερον αυτων παντων εκοπιασα ουκ εγω δε αλλ η χαρις του θεου η συν εμοι	χαριτι δε θεου ειμι ο ειμι και η χαρις αυτου η εις εμε ου κενη εγενηθη αλλα περισσοτερον αυτων παντων εκοπιασα ουκ εγω δε αλλ η χαρις του θεου η συν εμοι

Psalm 22, Part 14

Back to Forgiveness and my Religious Mind

Back to Wonders and False Wonders, Part 1

¹ Hebrews 2:10-12 (NET)

² The NET parallel Greek text and NA²⁸ had Μαριὰμ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μαρια.

³ The NET parallel Greek text and NA²⁸ had καὶ preceding came. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁴ The Stephanus Textus Receptus and Byzantine Majority Text had απο της θυρας (KJV: from the door) here. The NET parallel Greek text and NA²⁸ did not.

⁵ The NET parallel Greek text and NA²⁸ had εἰδέα here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιδεα (KJV: countenance).

⁶ The NET parallel Greek text and NA²⁸ had ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ωσει.

⁷ The NET parallel Greek text and NA²⁸ had ἐγενήθησαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εγενοντο.

⁸ The NET parallel Greek text and NA²⁸ had ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ωσει (KJV: as).

⁹ The Stephanus Textus Receptus and Byzantine Majority Text had ο κυριος (KJV: the Lord) here. The NET parallel Greek text and NA²⁸ did not.

¹⁰ The NET parallel Greek text and NA²⁸ had ἀπελθοῦσαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had εξελθουσαι (KJV: they departed).

¹¹ The Stephanus Textus Receptus and Byzantine Majority Text had ως δε επορευοντο απαγγειλαι τοις μαθηταις αυτου (KJV: And as they went to tell his disciples) preceding but (KJV: behold). The NET parallel Greek text and NA²⁸ did not.

¹² The Stephanus Textus Receptus had the article ο preceding Jesus. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹³ The NET parallel Greek text and NA²⁸ had ὑπήντησεν (a form of ὑπαντάω) here, where the Stephanus Textus Receptus and Byzantine Majority Text had απηντησεν.

¹⁴ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had κακεῖ here, where the Byzantine Majority Text had και εκει.

¹⁵ Matthew 28:9a (KJV)

¹⁶ Matthew 26:31b (NET) Table

¹⁷ The NET parallel Greek text and NA²⁸ had γὰρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

¹⁸ The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

¹⁹ The NET parallel Greek text had πενθοῦσι here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had πενθοῦσιν (KJV: they mourned).

²⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article ἡ preceding mother of James. The Stephanus Textus Receptus did not.

²¹ The Stephanus Textus Receptus and Byzantine Majority Text had αι (KJV: which) here. The NET parallel Greek text and NA²⁸ did not.

²² The NET parallel Greek text and NA²⁸ had καὶ (not translated in the NET) preceding Simon. The Stephanus Textus Receptus and Byzantine Majority Text did not.

²³ The NET parallel Greek text and NA²⁸ had αὐτοὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had εαυτους (KJV: their own home).

²⁴ The NET parallel Greek text and NA²⁸ had τῷ μνημείῳ in the dative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had το μνημειον (KJV: at the sepulchre) in the accusative case.

²⁵ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

²⁶ The Stephanus Textus Receptus had the article ο preceding Jesus. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

²⁷ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus. The NET parallel Greek text and NA²⁸ did not.

²⁸ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus. The NET parallel Greek text and NA²⁸ did not.

²⁹ The NET parallel Greek text and NA²⁸ had Μαριάμ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μαρια.

³⁰ The NET parallel Greek text and NA²⁸ had Ἑβραϊστί here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³¹ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus. The NET parallel Greek text and NA²⁸ did not.

³² The Stephanus Textus Receptus and Byzantine Majority Text had μου here. The NET parallel Greek text and NA²⁸ did not.

³³ John 8:31a (NET)

³⁴ John 8:44a (NET) Table

³⁵ The NET parallel Greek text and NA²⁸ had Μαριὰμ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μαρια.

³⁶ The NET parallel Greek text and NA²⁸ had ἑώρακα in the 1^st person here, where the Stephanus Textus Receptus and Byzantine Majority Text had εωρακεν (KJV: she had seen) in the 3^rd person. The conjunction ὅτι, which preceded both ἑώρακα and εωρακεν, was treated as an introduction to “a direct speech (In English, it is not translated except by quotation marks)” in the NET and was translated that in the KJV.

³⁷ Genesis 2:7 (NET) Table

³⁸ 1 Corinthians 15:45 (NET)

³⁹ Matthew 6:12 (NET) Table

⁴⁰ Matthew 6:14, 15 (NET)

⁴¹ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not. The Stephanus Textus Receptus had the article ο preceding Thomas. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁴² The Stephanus Textus Receptus had θωμα (KJV: Thomas) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁴³ The NET parallel Greek text and NA²⁸ had δὲ (not translated in the NET) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁴⁴ Ephesians 3:19 (NET)

⁴⁵ Mark 16:8b (NET)

⁴⁶ Matthew 28:8 (NET)

⁴⁷ Matthew 28:10 (NET)

⁴⁸ Romans 8:28 (NET)

⁴⁹ John 12:32 (NET)

⁵⁰ The NET parallel Greek text had ἀλλὰ here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had ἀλλ’.

Father, Son and Holy Spirit – Part 5

Posted on June 23, 2022 by admin

This is a continuation of my intent to become much more familiar with the Greek translation of יְהֹוָ֨ה (Yᵊhōvâ) and יֱהֹוִה֙ (yᵊhōvâ) in the Septuagint. There were no occurrences of either in Genesis 1:1-27.

Masoretic Text		Septuagint
Genesis 1:28 (Tanakh) Table	Genesis 1:28 (NET)	Genesis 1:28 (NETS) Table	Genesis 1:28 (English Elpenor)
And G-d (אֱלֹהִים֒) blessed them [man: male and female]; and G-d (אֱלֹהִ֗ים) said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth’.	God (‘ĕlōhîm, אלהים) blessed them [humankind] and [Note 57: God (‘ĕlōhîm, אלהים) said] to them, “Be fruitful and multiply! Fill the earth and subdue it! Rule over the fish of the sea and the birds of the air and every creature that moves on the ground.”	And God (ὁ θεὸς) blessed them [humankind], saying, “Increase, and multiply, and fill the earth, and subdue it, and rule the fish of the sea and the birds of the sky and all the cattle and all the earth and all the creeping things that creep upon the earth.”	And God (ὁ Θεός) blessed them [man: male and female], saying, Increase and multiply, and fill the earth and subdue it, and have dominion over the fish of the seas and flying creatures of heaven, and all the cattle and all the earth, and all the reptiles that creep on the earth.

Here is another example of the graciousness of God’s word: He gives the gifts He deems appropriate to whomever He chooses to give them. The Hebrew word translated blessed was וַיְבָ֣רֶךְ (bāraḵ) and was translated ηὐλόγησεν and εὐλόγησεν (both forms of εὐλογέω) in the Septuagint. But the graciousness of God’s word didn’t end here.

Masoretic Text		Septuagint
Genesis 1:29, 30 (Tanakh)	Genesis 1:29, 30 (NET)	Genesis 1:29, 30 (NETS)	Genesis 1:29, 30 (English Elpenor)
And G-d (אֱלֹהִ֗ים) said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed–to you it shall be for food [Table];	Then God (‘ĕlōhîm, אלהים) said, “I now give you every seed-bearing plant on the face of the entire earth and every tree that has fruit with seed in it. They will be yours for food.	And God (ὁ θεός) said, “See, I have given to you any herbage, sowable, seeding seed, which is over all the earth, and any tree that has in itself fruit of sowable seed—to you it shall be for food— [Table]	And God (ὁ Θεός) said, Behold I have given to you every seed-bearing herb sowing seed which is upon all the earth, and every tree which has in itself the fruit of seed that is sown, to you it shall be for food.
and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, I have given every green herb for food’ And it was so [Table].	And to all the animals of the earth, and to every bird of the air, and to all the creatures that move on the ground—everything that has living breath in it—I give every green plant for food.” It was so.	and to all the wild animals of the earth and to all the birds of the sky and to every creeping thing that creeps on the earth that has in itself the animating force of life,—and all green herbage for food.” And it became so [Table].	And to all the wild beasts of the earth, and to all the flying creatures of heaven, and to every reptile creeping on the earth, which has in itself the breath of life, even every green plant for food; and it was so.

The Hebrew word translated I have given (Tanakh) and give (NET) was נָתַ֨תִּי (nāṯan). It was translated δέδωκα (a form of δίδωμι) in the Septuagint. I tend to understand this giving as a continuation of the blessing, and another example of the graciousness of God’s word. But the addition of the phrase, And it was so, is the form I’ve recognized¹ as describing the power of God’s word: He spoke and it happened as He said.

Masoretic Text		Septuagint
Genesis 1:31 (Tanakh) Table	Genesis 1:31 (NET)	Genesis 1:31 (NETS) Table	Genesis 1:31 (English Elpenor)
And G-d (אֱלֹהִים֙) saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.	God (‘ĕlōhîm, אלהים) saw all that he had made—and it was very good! There was evening, and there was morning, the sixth day.	And God (ὁ θεὸς) saw all the things that he had made, and see, they were exceedingly good. And it came to be evening, and it came to be morning, a sixth day.	And God (ὁ Θεὸς) saw all the things that he had made, and, behold, they were very good. And there was evening and there was morning, the sixth day.

Here on the sixth day the qualifier ט֖וֹב (ṭôḇ), translated καλά (a form of καλός) in the Septuagint and good in English, was modified by מְאֹ֑ד (mᵊ’ōḏ) in Hebrew, λίαν in the Septuagint and very in English.

Masoretic Text		Septuagint
Genesis 2:1-3 (Tanakh)	Genesis 2:1-3 (NET)	Genesis 2:1-3 (NETS)	Genesis 2:1-3 (English Elpenor)
And the heaven and the earth were finished, and all the host of them [Table].	The heavens and the earth were completed with everything that was in them.	And the sky and the earth were finished, and all their arrangement [Table].	AND the heavens and the earth were finished, and the whole world of them.
And on the seventh day G-d (אֱלֹהִים֙) finished His work which He had made; and He rested on the seventh day from all His work which He had made [Table].	By the seventh day God (‘ĕlōhîm, אלהים) finished the work that he had been doing, and he ceased on the seventh day all the work that he had been doing.	And on the sixth day God (ὁ θεὸς) finished his works that he had made, and he left off on the seventh day from all his works that he had made [Table].	And God (ὁ Θεὸς) finished on the sixth day his works which he made, and he ceased on the seventh day from all his works which he made.
And G-d (אֱלֹהִים֙) blessed the seventh day, and hallowed it; because that in it He rested from all His work which G-d (אֱלֹהִ֖ים) in creating had made [Table].	God (‘ĕlōhîm, אלהים) blessed the seventh day and made it holy because on it he ceased all the work that he (‘ĕlōhîm, אלהים) had been doing in creation.	And God (ὁ θεὸς) blessed the seventh day and hallowed it, because on it he left off from all his works that God (ὁ θεὸς) had begun to make [Table].	And God (ὁ Θεὸς) blessed the seventh day and sanctified it, because in it he ceased from all his works which God (ὁ Θεὸς) began to do.

Here is another example of the graciousness of God’s word: He gives the gifts He deems appropriate to whomever He chooses to give them. The Hebrew word translated blessed was וַיְבָ֤רֶךְ (bāraḵ) and was translated ηὐλόγησεν and εὐλόγησεν (both forms of εὐλογέω) in the Septuagint. Here it seems the gift of blessing was given to the seventh day of the week.

Masoretic Text		Septuagint
Exodus 20:8-11 (Tanakh)	Exodus 20:8-11 (NET)	Exodus 20:8-11 (NETS)	Exodus 20:8-11 (English Elpenor)
Remember the sabbath day, to keep it holy [Table].	“Remember the Sabbath day to set it apart as holy.	Remember the day of the sabbaths to consecrate it [Table].	Remember the sabbath day to keep it holy.
Six days shalt thou labour, and do all thy work [Table];	For six days you may labor and do all your work,	For six days you shall labor and do all your labor [Table],	Six days thou shalt labour, and shalt perform all thy work.
but the seventh day is a sabbath unto HaShem (לַֽיהֹוָ֣ה) thy G-d (אֱלֹהֶ֗יךָ), in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates [Table];	but the seventh day is a Sabbath to the Lord (Yᵊhōvâ, ליהוה) your God (‘ĕlōhîm, אלהיך); on it you shall not do any work, you, or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates.	but on the seventh day there is Sabbata to the Lord (κυρίῳ) your God (τῷ θεῷ σου). You shall not do in it any labor, you and your son and your daughter, your male slave and your female slave, your ox and your draft animal and any animal of yours and the guest who resides among you [Table].	But on the seventh day is the sabbath of the Lord (Κυρίῳ) thy God (τῷ Θεῷ σου); on it thou shalt do no work, thou, nor thy son, nor thy daughter, thy servant nor thy maidservant, thine ox nor thine ass, nor any cattle of thine, nor the stranger that sojourns with thee.
in six days HaShem (יְהֹוָ֜ה) made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore HaShem (יְהֹוָ֛ה) blessed the sabbath day, and hallowed it [Table].	For in six days the Lord (Yᵊhōvâ, יהוה) made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the Lord (Yᵊhōvâ, יהוה) blessed the Sabbath day and set it apart as holy.	For in six days the Lord (κύριος) made the heaven and the earth and the sea and all things in them, and he rested on the seventh day and consecrated it. For this reason the Lord (κύριος) blessed the seventh day and consecrated it [Table].	For in six days the Lord (Κύριος) made the heaven and the earth, and the sea and all things in them, and rested on the seventh day; therefore the Lord (Κύριος) blessed the seventh day, and hallowed it.

Will I perceive this as an unwarranted intrusion into my plans and schemes, or as a welcome respite from subsistence?

Jesus faced religious authorities who tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them.² I, too, recall after a long week at my subsistence job hearing that god was just more work I should have been doing all along. The Sabbath was made for people, Jesus instructed the Pharisees, not people for the Sabbath.³

And so we sinful people needed some extra instruction to understand to whom this gracious gift was given. Here in the law the sabbath was unto לַֽיהֹוָ֣ה (Yᵊhōvâ) אֱלֹהֶ֗יךָ (‘ĕlōhîm) because יְהֹוָ֜ה (Yᵊhōvâ) made heaven and earth in six days, and rested on the seventh day; wherefore יְהֹוָ֛ה (Yᵊhōvâ) blessed the sabbath day. The introduction of יהוה (Yᵊhōvâ) אֱלֹהִ֖ים (‘ĕlōhîm) in Genesis follows.

Masoretic Text		Septuagint
Genesis 2:4 (Tanakh)	Genesis 2:4 (NET)	Genesis 2:4 (NETS)	Genesis 2:4 (English Elpenor)
These are the generations of the heaven and of the earth when they were created, in the day that HaShem (יְהֹוָ֥ה) G-d (אֱלֹהִ֖ים) made earth and heaven.	This is the account of the heavens and the earth when they were created—when the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) made the earth and heavens.	This is the book of the origin of heaven and earth, when it originated, on the day that God (ὁ θεὸς) made the sky and the earth	This [is] the book of the generation of heaven and earth, when they were made, in the day in which the Lord (Κύριος) God (ὁ Θεὸς) made the heaven and the earth,

The Elpenor Septuagint had the Greek word Κύριος here for the Hebrew יהוה (Yᵊhōvâ). The BLB Septuagint did not.

Masoretic Text		Septuagint
Genesis 2:5-7 (Tanakh)	Genesis 2:5-7 (NET)	Genesis 2:5-7 (NETS)	Genesis 2:5-7 (English Elpenor)
No shrub of the field was yet in the earth, and no herb of the field had yet sprung up; for HaShem (יְהֹוָ֤ה) G-d (אֱלֹהִים֙) had not caused it to rain upon the earth, and there was not a man to till the ground;	Now no shrub of the field had yet grown on the earth, and no plant of the field had yet sprouted, for the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) had not caused it to rain on the earth, and there was no man to cultivate the ground.	and all verdue of the field before it came to be upon the earth and all herbage of the field before it sprang up, for God (ὁ θεὸς) had not sent rain upon the earth, and there was not a human to till the earth,	and every herb of the field before it was on the earth, and all the grass of the field before it sprang up, for God (ὁ Θεὸς) had not rained on the earth, and there was not a man to cultivate it.
but there went up a mist from the earth, and watered the whole face of the ground.	Springs would well up from the earth and water the whole surface of the ground.	yet a spring would rise from the earth and water the whole face of the earth.	But there rose a fountain out of the earth, and watered the whole face of the earth.
Then HaShem (יְהֹוָ֨ה) G-d (אלהים) formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul [Table].	The Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) formed the man from the soil of the ground and breathed into his nostrils the breath of life, and the man became a living being.	And God (ὁ θεὸς) formed man, dust from the earth, and breathed into his face a breath of life, and the man became a living being [Table].	And God (ὁ Θεὸς) formed the man [of] dust of the earth, and breathed upon his face the breath of life, and the man became a living soul.

None of these occurrences of יְהֹוָ֨ה (Yᵊhōvâ) in the Masoretic text was corroborated by the Septuagint.

Paul contrasted Adam and Christ (1 Corinthians 15:45-49 NET):

So also it is written, “The first man, Adam, became a living person”; the last Adam became a life-giving spirit. However, the spiritual did not come first, but the natural, and then the spiritual. The first man is from the earth, made of dust; the second man is from heaven [Table]. Like the one made of dust, so too are those made of dust, and like the one from heaven, so too those who are heavenly. And just as we have borne the image of the man of dust, let us also bear the image of the man of heaven [Table].

A table comparing the Greek of Paul’s quotation in 1 Corinthians 15:45 to that of Genesis 2:7 in the Septuagint follows:

1 Corinthians 15:45b (NET Parallel Greek)	Genesis 2:7b (Septuagint BLB)	Genesis 2:7b (Septuagint Elpenor)
ἐγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν,	ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν	ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν
1 Corinthians 15:45b (NET)	Genesis 2:7b (NETS)	Genesis 2:7b (English Elpenor)
“The first man, Adam, became a living person”;	the man became a living being.	the man became a living soul.

The Hebrew word translated man in Genesis 2:7 was הָֽאָדָ֗ם (‘āḏām).

Tables comparing Genesis 2:4; 2:5 and 2:6 in the Tanakh, KJV and NET; and tables comparing Genesis 2:4; 2:5 and 2:6 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek follow.

Genesis 2:4 (Tanakh)	Genesis 2:4 (KJV)	Genesis 2:4 (NET)
These are the generations of the heaven and of the earth when they were created, in the day that HaShem G-d made earth and heaven.	These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,	This is the account of the heavens and the earth when they were created—when the Lord God made the earth and heavens.

Genesis 2:4 (Septuagint BLB)	Genesis 2:4 (Septuagint Elpenor)
αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς ὅτε ἐγένετο ᾗ ἡμέρᾳ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν	Αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς, ὅτε ἐγένετο· ᾗ ἡμέρᾳ ἐποίησε Κύριος ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν
Genesis 2:4 (NETS)	Genesis 2:4 (English Elpenor)
This is the book of the origin of heaven and earth, when it originated, on the day that God made the sky and the earth	This [is] the book of the generation of heaven and earth, when they were made, in the day in which the Lord God made the heaven and the earth,

Genesis 2:5 (Tanakh)	Genesis 2:5 (KJV)	Genesis 2:5 (NET)
No shrub of the field was yet in the earth, and no herb of the field had yet sprung up; for HaShem G-d had not caused it to rain upon the earth, and there was not a man to till the ground;	And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.	Now no shrub of the field had yet grown on the earth, and no plant of the field had yet sprouted, for the Lord God had not caused it to rain on the earth, and there was no man to cultivate the ground.

Genesis 2:5 (Septuagint BLB)	Genesis 2:5 (Septuagint Elpenor)
καὶ πᾶν χλωρὸν ἀγροῦ πρὸ τοῦ γενέσθαι ἐπὶ τῆς γῆς καὶ πάντα χόρτον ἀγροῦ πρὸ τοῦ ἀνατεῗλαι οὐ γὰρ ἔβρεξεν ὁ θεὸς ἐπὶ τὴν γῆν καὶ ἄνθρωπος οὐκ ἦν ἐργάζεσθαι τὴν γῆν	καὶ πᾶν χλωρὸν ἀγροῦ πρὸ τοῦ γενέσθαι ἐπὶ τῆς γῆς καὶ πάντα χόρτον ἀγροῦ πρὸ τοῦ ἀνατεῖλαι· οὐ γὰρ ἔβρεξεν ὁ Θεὸς ἐπὶ τὴν γῆν, καὶ ἄνθρωπος οὐκ ἦν ἐργάζεσθαι αὐτήν
Genesis 2:5 (NETS)	Genesis 2:5 (English Elpenor)
and all verdue of the field before it came to be upon the earth and all herbage of the field before it sprang up, for God had not sent rain upon the earth, and there was not a human to till the earth,	and every herb of the field before it was on the earth, and all the grass of the field before it sprang up, for God had not rained on the earth, and there was not a man to cultivate it.

Genesis 2:6 (Tanakh)	Genesis 2:6 (KJV)	Genesis 2:6 (NET)
but there went up a mist from the earth, and watered the whole face of the ground.	But there went up a mist from the earth, and watered the whole face of the ground.	Springs would well up from the earth and water the whole surface of the ground.

Genesis 2:6 (Septuagint BLB)	Genesis 2:6 (Septuagint Elpenor)
πηγὴ δὲ ἀνέβαινεν ἐκ τῆς γῆς καὶ ἐπότιζεν πᾶν τὸ πρόσωπον τῆς γῆς	πηγὴ δὲ ἀνέβαινεν ἐκ τῆς γῆς καὶ ἐπότιζε πᾶν τὸ πρόσωπον τῆς γῆς
Genesis 2:6 (NETS)	Genesis 2:6 (English Elpenor)
yet a spring would rise from the earth and water the whole face of the earth.	But there rose a fountain out of the earth, and watered the whole face of the earth.

Father, Son and Holy Spirit – Part 6

¹ Genesis 1:3 and Genesis 1:9 (in the Masoretic text)

² Matthew 23:4 (NET) Table

³ Mark 2:27 (NET) Table

A Monotonous Cycle Revisited, Part 4

Posted on June 27, 2020 by admin

Cain complained to יְהֹוָ֑ה (y^ehôvâh):

Masoretic Text		Septuagint
Genesis 4:14 (Tanakh)	Genesis 4:14 (NET)	Genesis 4:14 (NETS)	Genesis 4:14 (English Elpenor)
Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive (נָ֤ע) and a wanderer (וָנָד֙) in the earth; and it will come to pass, that whosoever findeth me will slay me.’	Look, you are driving me off the land today, and I must hide from your presence. I will be a homeless (nûaʽ, נע) wanderer (nûd, ונד) on the earth; whoever finds me will kill me!”	If today you are driving me out from off the earth and I shall be hidden from your face, then I shall be groaning (στένων) and trembling (τρέμων) on the earth, and it will be that anyone who finds me will kill me.”	If thou castest me out this day from the face of the earth, and I shall be hidden from thy presence, and I shall be groaning (στένων) and trembling (τρέμων) upon the earth, then it will be that any one that finds me shall slay me.

The Hebrew word in the Masoretic text translated fugitive in the Tanakh was נָ֤ע (nûaʽ) and wanderer was וָנָד֙ (nûd). I ran both (without vowel points) through Morfix.

Morfix
Hebrew	NET/Tanakh	Forms	Definition
נע	homeless/fugitive	נָע	to move; to advance; to fluctuate, to range
נע	homeless/fugitive	נָע	moving, mobile

Morfix
Hebrew	NET/Tanakh	Forms	Definition
ונד	wanderer	נֵד	(literary) pillar of water, wall of water
ונד	wanderer	נָד	(flowery) to wander, to roam; (literary) to move back and forth

The Septuagint had στένων (a form of στένω), translated groaning, and τρέμων (a form of τρέμω), translated trembling. Given that one of the things we are told about Cain after this is that he was building a city, it seems prudent to question the fidelity of the Masoretic text here, not because Cain said it. Cain could have predicted his future in error. But Cain was merely quoting [Table] יהוה (y^ehôvâh).

Masoretic Text		Septuagint
Genesis 4:12 (Tanakh)	Genesis 4:12 (NET)	Genesis 4:12 (NETS)	Genesis 4:12 (English Elpenor)
When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive (נָ֥ע) and a wanderer (וָנָ֖ד) shalt thou be in the earth.’	When you try to cultivate the ground it will no longer yield its best for you. You will be a homeless (nûaʽ, נע) wanderer (nûd, ונד) on the earth.”	For you will till the earth, and it will not continue to yield its strength to you; you will be groaning (στένων) and trembling (τρέμων) on the earth.”	When thou tillest the earth, then it shall not continue to give its strength to thee: thou shalt be groaning (στένων) and trembling (τρέμων) on the earth.

Perhaps one could argue that Cain disobeyed a command to become a fugitive and a wanderer by building a city rather than that he proved divine foreknowledge false. But given that Cain was already groaning and trembling that whosoever findeth me will slay me, the rabbis seem to have a better argument than the Masoretes for more original text. The murderer, Cain, had become acutely aware how easy it was to kill or be killed.

The writer of Hebrews wrote of Jesus (Hebrews 2:14, 15 NET):

Therefore, since the children share in flesh and blood, he likewise shared in their humanity, so that through death he could destroy the one who holds the power of death (that is, the devil), and set free those who were held in slavery all their lives by their fear of death.

The Lord (y^ehôvâh, יְהֹוָ֗ה) responded to Cain’s groaning and trembling.

Masoretic Text		Septuagint
Genesis 4:15, 16 (Tanakh)	Genesis 4:15, 16 (NET)	Genesis 4:15, 16 (NETS)	Genesis 4:15, 16 (English Elpenor)
And HaShem said unto him: ‘Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.’ And HaShem set a sign for Cain, lest any finding him should smite him.	But the Lord said to him, “All right then, if anyone kills Cain, Cain will be avenged seven times as much.” Then the Lord put a special mark on Cain so that no one who found him would strike him down.	And the Lord God said to him, “Not so! Anyone who kills Kain will let loose seven acts of vengeance.” And the Lord God allocated a sign to Kain so that no one who found him would do away with him.	And the Lord God said to him, Not so, any one that slays Cain shall suffer seven-fold vengeance; and the Lord God set a mark upon Cain that no one that found him might slay him.
And Cain went out from the presence of HaShem, and dwelt in the land of Nod, on the east of Eden.	So Cain went out from the presence of the Lord and lived in the land of Nod, east of Eden.	Then Kain went away from the presence of God and lived in the land of Naid over against Edem.	So Cain went forth from the presence of God and dwelt in the land of Nod over against Edem.

If Cain had come groaning and trembling to me, I’m in no position to promise to kill his murderer and six of his murderers’ family or friends. I probably would have responded something like, “You made the world this way, live in it.” And I may have thought that was the best course of action for Cain’s own benefit. The prodigal son came to his senses suffering in the world he had made for himself (Luke 15:14-19 NET).

Then after he had spent everything, a severe famine took place in that country, and he began to be in need [Table]. So he went and worked for one of the citizens of that country, who sent him to his fields to feed pigs. He was longing to eat the carob pods the pigs were eating, but no one gave him anything. But when he came to his senses he said, ‘How many of my father’s hired workers have food enough to spare, but here I am dying from hunger! [Table] I will get up and go to my father and say to him, “Father, I have sinned against heaven and against you. I am no longer worthy to be called your son; treat me like one of your hired workers.”’ [Table]

Does such insight come, I wonder, apart from the word of God, a father’s teaching about the word of God or the indwelling Holy Spirit? especially when it involves something more than running away from home? Cain was banished from the presence of the Lord (y^ehôvâh, יהוה). His situation was more like that of sinners born after the law was given.

Masoretic Text		Septuagint
Isaiah 59:1-4 (Tanakh)	Isaiah 59:1-4 (NET)	Isaiah 59:1-4 (NETS)	Isaiah 59:1-4 (English Elpenor)
Behold, the LORD’s hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear:	Look, the Lord’s hand is not too weak to deliver you; his ear is not too deaf to hear you.	Is not the Lord’s hand strong to save? Or has he made his ear heavy so as not to listen?	Has the hand of the Lord no power to save? or has he made his ear heavy, so that he should not hear?
But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.	But your sinful acts have alienated you from your God; your sins have caused him to reject you and not listen to your prayers.	Rather, your sinful acts separate between you and God, and because of your sins he has turned his face away from you so as not to show mercy.	Nay, your iniquities separate between you and God, and because of your sins has he turned away [his] face from you, so as not to have mercy [upon you].
For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness.	For your hands are stained with blood and your fingers with sin; your lips speak lies, your tongue utters malicious words.	For your hands have been defiled with blood, and your fingers with sins, and your lips have spoken lawlessness, and your tongue plots unrighteousness.	For your hands are defiled with blood, and your fingers with sins; your lips also have spoken iniquity, and your tongue meditates unrighteousness.
None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity.	No one is concerned about justice; no one sets forth his case truthfully. They depend on false words and tell lies; they conceive of oppression and give birth to sin.	No one speaks righteous things, nor is there true judgment; they trust in vanities, and they speak empty words, because they conceive trouble and give birth to lawlessness.	None speaks justly, neither is there true judgment: they trust in vanities, and speak empty [words]; for they conceive trouble, and bring forth iniquity.

Though the law was not yet given, this promise of vengeance on anyone who would kill Cain was intended to function, I assume, as a deterrent. We hope the punishments of law will function this way in those who have not yet received (through faith in Jesus Christ) God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control,^[1] the righteousness of God, the fruit of his Spirit. Paul wrote (Romans 13:1-4 NET):

Let every person be subject to the governing authorities. For there is no authority except by^[2] God’s appointment, and the authorities^[3] that exist have been instituted by God.^[4] So the person who resists such authority resists the ordinance of God, and those who resist will incur^[5] judgment (for rulers cause no fear for good conduct^[6] but for bad^[7]). Do you desire not to fear authority? Do good and you will receive its commendation because it is God’s servant for your well-being. But be afraid if you do wrong because government does not bear the sword for nothing. It is God’s servant to administer punishment on the person who does wrong.

Unable to farm for a living, Cain built the city of Enoch.

Masoretic Text		Septuagint
Genesis 4:17b (Tanakh)	Genesis 4:17b (NET)	Genesis 4:17b (NETS)	Genesis 4:17b (English Elpenor)
and he builded a city, and called the name of the city after the name of his son Enoch.	Cain was building a city, and he named the city after his son Enoch.	and he was building a city and named the city after the name of his son Henoch.	and he built a city; and he named the city after the name of his son, Enoch.

Time passed.

Masoretic Text		Septuagint
Genesis 4:18 (Tanakh)	Genesis 4:18 (NET)	Genesis 4:18 (NETS)	Genesis 4:18 (English Elpenor)
And unto Enoch was born Irad; and Irad begot Mehujael; and Mehujael begot Methushael; and Methushael begot Lamech.	To Enoch was born Irad, and Irad was the father of Mehujael. Mehujael was the father of Methushael, and Methushael was the father of Lamech.	Then to Henoch was born Gaidad, and Gaidad was the father of Maiel, and Maiel the father of Mathousala, and Mathousala the father of Lamech.	And to Enoch was born Gaidad; and Gaidad begot Maleleel; and Maleleel begot Mathusala; and Mathusala begot Lamech.

Lamech recalled part of the story of the mark of Cain.

Masoretic Text		Septuagint
Genesis 4:23, 24 (Tanakh)	Genesis 4:23, 24 (NET)	Genesis 4:23, 24 (NETS)	Genesis 4:23, 24 (English Elpenor)
And Lamech said unto his wives: Adah and Zillah, hear my voice; ye wives of Lamech, hearken unto my speech; for I have slain a man for wounding (לְפִצְעִ֔י) me, and a young man for bruising (לְחַבֻּֽרָתִֽי) me;	Lamech said to his wives, “Adah and Zillah, listen to me! You wives of Lamech, hear my words! I have killed a man for wounding (petsaʽ, לפצעי) me, a young man for hurting (chabbûrâh, לחברתי) me.	Now Lamech said to his own wives: “Ada and Sella, hear my voice; you wives of Lamech, listen to my words, because I have killed a man for a wound (τραῦμα) to me, and a young man for a welt (μώλωπα) to me,	And Lamech said to his wives, Ada and Sella, Hear my voice, ye wives of Lamech, consider my words, because I have slain a man to my sorrow (τραῦμα) and a youth to my grief (μώλωπα).
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.	If Cain is to be avenged seven times as much, then Lamech seventy-seven times!”	because seven times vengeance has been exacted by Kain, but by Lamech seventy times seven.”	Because vengeance has been exacted seven times on Cain’s behalf, on Lamech’s [it shall be] seventy times seven.

The English translation of the Elpenor Septuagint—because I have slain a man to my sorrow and a youth to my grief—is similar to the KJV translation of the Masoretic text—for I have slain a man to my wounding, and a young man to my hurt. They leave me with an impression of Lamech as an ironic moral philosopher lamenting his murders. But that makes his next statement difficult to unravel: Because vengeance has been exacted seven times on Cain’s behalf, on Lamech’s [it shall be] seventy times seven (Elpenor English) or If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.

I asked a friend for her understanding of Lamech’s statement, unaffected by translations other than the KJV. She apparently took to my wounding and to my hurt as King James English for wounding me and bruising me. She also assumed a man and a young man were one and the same person.

“I believe the avenger system is already at work,” she wrote. “A descendent of Able accosted Lamech to avenge his father’s or grandfather’s or great-grandfather’s death. Lamech is severely wounded, but in the process kills the avenger. Lamech has not killed in anger as Cain did, but in self-defense. Therefore, he says God will put a higher protective value upon his life than that of Cain.”

It seems more natural to me to accept the alternative translations that portray Lamech as a murderous egoist. Cain’s groaning and trembling has vanished from Lamech’s memory. Though one might argue that his egoism is propelled by his fear of death, he didn’t wait for God to take vengeance on his murderer or hope that the threat of vengeance would act as a deterrent. He took lethal action himself at every provocation: I have slain a man for wounding me, and a young man for bruising me. He and his followers made the world God destroyed in the flood.

Masoretic Text		Septuagint
Genesis 6:11-13 (Tanakh)	Genesis 6:11-13 (NET)	Genesis 6:11-13 (NETS)	Genesis 6:11-13 (English Elpenor)
And the earth was corrupt before G-d, and the earth was filled with violence.	The earth was ruined in the sight of God; the earth was filled with violence.	Now the earth was corrupt before God, and the earth was full of wrongdoing.	But the earth was corrupted before God, and the earth was filled with iniquity.
And G-d saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth.	God saw the earth, and indeed it was ruined, for all living creatures on the earth were sinful.	And the Lord God saw the earth, and it was ruined, for all flesh had ruined his way upon the earth.	And the Lord God saw the earth, and it was corrupted; because all flesh had corrupted its way upon the earth.
And G-d said unto Noah: ‘The end of all flesh is come before Me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.	So God said to Noah, “I have decided that all living creatures must die, for the earth is filled with violence because of them. Now I am about to destroy them and the earth.	And God said to Noe, “The time of all humankind has come before me, for the earth has become full of wrongdoing by reason of them, and see, I am going to ruin them and the earth.	And the Lord God said to Noe, A period of all men is come before me; because the earth has been filled with iniquity by them, and, behold, I destroy them and the earth.

It matters very little whether Lamech was the bleeding edge of this wave of violence, wrongdoing and iniquity or its hapless victim, killing only in self-defense. Either interpretation serves as a marker to presage this coming destruction.

Paul wrote believers in Rome (Romans 5:12-19 NET):

So then, just as sin entered the world through one man and death through sin, and so death spread to all people because all sinned—for before the law was given, sin was in the world, but there is no accounting for sin when there is no law. Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type of the coming one) transgressed [Table]. But the gracious gift is not like the transgression. For if the many died through the transgression of the one man, how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many! And the gift is not like the one who sinned. For judgment, resulting from the one transgression, led to condemnation, but the gracious gift from the many failures led to justification. For if, by the transgression of the one man, death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Consequently, just as condemnation for all people came through one transgression, so too through the one righteous act came righteousness leading to life for all people. For just as through the disobedience of the one man many were constituted sinners, so also through the obedience of one man many will be constituted righteous.

So also it is written, Paul wrote believers in Corinth, “The first man, Adam, became a living person”; the last Adam became a life-giving spirit.^[8] Now this is what I am saying, brothers and sisters, he continued, Flesh and blood cannot inherit the kingdom of God.^[9] As Jesus told Nicodemus: What is born of the flesh is flesh, and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all be born from above.’^[10]

A table comparing Paul’s quotation from Genesis 2:7 in the Septuagint follows.

1 Corinthians 15:45a (NET Parallel Greek)	Genesis 2:7b (Septuagint BLB)	Genesis 2:7b (Septuagint Elpenor)
ἐγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν	ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν	ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν
1 Corinthians 15:45a (NET)	Genesis 2:7b (NETS)	Genesis 2:7b (English Elpenor)
The first man, Adam, became a living person	the man became a living being	the man became a living soul

Tables comparing Genesis 4:14; 4:15; 4:16; 4:17; 4:18; 4:23; 4:24; Isaiah 59:1; 59:2; 59:3; 59:4; Genesis 6:11; 6:12; 6:13 and 2:7 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 4:14; 4:15; 4:16; 4:17; 4:18; 4:23; 4:24; Isaiah 59:1; 59:2; 59:3; 59:4; Genesis 6:11; 6:12; 6:13 and 2:7 in the Septuagint (BLB and Elpenor), and tables of comparing Romans 13:1-3 in the NET and KJV follow.

Genesis 4:14 (Tanakh)	Genesis 4:14 (KJV)	Genesis 4:14 (NET)
Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’	Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.	Look, you are driving me off the land today, and I must hide from your presence. I will be a homeless wanderer on the earth; whoever finds me will kill me!”

Genesis 4:14 (Septuagint BLB)	Genesis 4:14 (Septuagint Elpenor)
εἰ ἐκβάλλεις με σήμερον ἀπὸ προσώπου τῆς γῆς καὶ ἀπὸ τοῦ προσώπου σου κρυβήσομαι καὶ ἔσομαι στένων καὶ τρέμων ἐπὶ τῆς γῆς καὶ ἔσται πᾶς ὁ εὑρίσκων με ἀποκτενεῗ με	εἰ ἐκβάλλεις με σήμερον ἀπὸ προσώπου τῆς γῆς καὶ ἀπὸ τοῦ προσώπου σου κρυβήσομαι, καὶ ἔσομαι στένων καὶ τρέμων ἐπὶ τῆς γῆς, καὶ ἔσται πᾶς ὁ εὑρίσκων με, ἀποκτενεῖ με
Genesis 4:14 (NETS)	Genesis 4:14 (English Elpenor)
If today you are driving me out from off the earth and I shall be hidden from your face, then I shall be groaning and trembling on the earth, and it will be that anyone who finds me will kill me.”	If thou castest me out this day from the face of the earth, and I shall be hidden from thy presence, and I shall be groaning and trembling upon the earth, then it will be that any one that finds me shall slay me.

Genesis 4:15 (Tanakh)	Genesis 4:15 (KJV)	Genesis 4:15 (NET)
And HaShem said unto him: ‘Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.’ And HaShem set a sign for Cain, lest any finding him should smite him.	And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.	But the Lord said to him, “All right then, if anyone kills Cain, Cain will be avenged seven times as much.” Then the Lord put a special mark on Cain so that no one who found him would strike him down.

Genesis 4:15 (Septuagint BLB)	Genesis 4:15 (Septuagint Elpenor)
καὶ εἶπεν αὐτῷ κύριος ὁ θεός οὐχ οὕτως πᾶς ὁ ἀποκτείνας Καιν ἑπτὰ ἐκδικούμενα παραλύσει καὶ ἔθετο κύριος ὁ θεὸς σημεῗον τῷ Καιν τοῦ μὴ ἀνελεῗν αὐτὸν πάντα τὸν εὑρίσκοντα αὐτόν	καὶ εἶπεν αὐτῷ Κύριος ὁ Θεός· οὐχ οὕτως, πᾶς ὁ ἀποκτείνας Κάϊν ἑπτὰ ἐκδικούμενα παραλύσει. καὶ ἔθετο Κύριος ὁ Θεὸς σημεῖον τῷ Κάϊν τοῦ μὴ ἀνελεῖν αὐτὸν πάντα τὸν εὑρίσκοντα αὐτόν.
Genesis 4:15 (NETS)	Genesis 4:15 (English Elpenor)
And the Lord God said to him, “Not so! Anyone who kills Kain will let loose seven acts of vengeance.” And the Lord God allocated a sign to Kain so that no one who found him would do away with him.	And the Lord God said to him, Not so, any one that slays Cain shall suffer seven-fold vengeance; and the Lord God set a mark upon Cain that no one that found him might slay him.

Genesis 4:16 (Tanakh)	Genesis 4:16 (KJV)	Genesis 4:16 (NET)
And Cain went out from the presence of HaShem, and dwelt in the land of Nod, on the east of Eden.	And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.	So Cain went out from the presence of the Lord and lived in the land of Nod, east of Eden.

Genesis 4:16 (Septuagint BLB)	Genesis 4:16 (Septuagint Elpenor)
ἐξῆλθεν δὲ Καιν ἀπὸ προσώπου τοῦ θεοῦ καὶ ᾤκησεν ἐν γῇ Ναιδ κατέναντι Εδεμ	ἐξῆλθε δὲ Κάϊν ἀπὸ προσώπου τοῦ Θεοῦ καὶ ᾤκησεν ἐν γῇ Ναὶδ κατέναντι ᾿Εδέμ
Genesis 4:16 (NETS)	Genesis 4:16 (English Elpenor)
Then Kain went away from the presence of God and lived in the land of Naid over against Edem.	So Cain went forth from the presence of God and dwelt in the land of Nod over against Edem.

Genesis 4:17 (Tanakh)	Genesis 4:17 (KJV)	Genesis 4:17 (NET)
And Cain knew his wife; and she conceived, and bore Enoch; and he builded a city, and called the name of the city after the name of his son Enoch.	And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.	Cain was intimate with his wife, and she became pregnant and gave birth to Enoch. Cain was building a city, and he named the city after his son Enoch.

Genesis 4:17 (Septuagint BLB)	Genesis 4:17 (Septuagint Elpenor)
καὶ ἔγνω Καιν τὴν γυναῗκα αὐτοῦ καὶ συλλαβοῦσα ἔτεκεν τὸν Ενωχ καὶ ἦν οἰκοδομῶν πόλιν καὶ ἐπωνόμασεν τὴν πόλιν ἐπὶ τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ενωχ	Καὶ ἔγνω Κάϊν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκε τὸν ᾿Ενώχ. καὶ ἦν οἰκοδομῶν πόλιν καὶ ἐπωνόμασε τὴν πόλιν ἐπὶ τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ, ᾿Ενώχ
Genesis 4:17 (NETS)	Genesis 4:17 (English Elpenor)
And Kain knew his wife, and after she had conceived she bore Henoch, and he was building a city and named the city after the name of his son Henoch.	And Cain knew his wife, and having conceived she bore Enoch; and he built a city; and he named the city after the name of his son, Enoch.

Genesis 4:18 (Tanakh)	Genesis 4:18 (KJV)	Genesis 4:18 (NET)
And unto Enoch was born Irad; and Irad begot Mehujael; and Mehujael begot Methushael; and Methushael begot Lamech.	And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.	To Enoch was born Irad, and Irad was the father of Mehujael. Mehujael was the father of Methushael, and Methushael was the father of Lamech.

Genesis 4:18 (Septuagint BLB)	Genesis 4:18 (Septuagint Elpenor)
ἐγενήθη δὲ τῷ Ενωχ Γαιδαδ καὶ Γαιδαδ ἐγέννησεν τὸν Μαιηλ καὶ Μαιηλ ἐγέννησεν τὸν Μαθουσαλα καὶ Μαθουσαλα ἐγέννησεν τὸν Λαμεχ	ἐγεννήθη δὲ τῷ ᾿Ενὼχ Γαϊδάδ, καὶ Γαϊδὰδ ἐγέννησε τὸν Μαλελεήλ, καὶ Μαλελεὴλ ἐγέννησε τὸν Μαθουσάλα, καὶ Μαθουσάλα ἐγέννησε τὸν Λάμεχ
Genesis 4:18 (NETS)	Genesis 4:18 (English Elpenor)
Then to Henoch was born Gaidad, and Gaidad was the father of Maiel, and Maiel the father of Mathousala, and Mathousala the father of Lamech.	And to Enoch was born Gaidad; and Gaidad begot Maleleel; and Maleleel begot Mathusala; and Mathusala begot Lamech.

Genesis 4:23 (Tanakh)	Genesis 4:23 (KJV)	Genesis 4:23 (NET)
And Lamech said unto his wives: Adah and Zillah, hear my voice; ye wives of Lamech, hearken unto my speech; for I have slain a man for wounding me, and a young man for bruising me;	And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt.	Lamech said to his wives, “Adah and Zillah, listen to me! You wives of Lamech, hear my words! I have killed a man for wounding me, a young man for hurting me.

Genesis 4:23 (Septuagint BLB)	Genesis 4:23 (Septuagint Elpenor)
εἶπεν δὲ Λαμεχ ταῗς ἑαυτοῦ γυναιξίν Αδα καὶ Σελλα ἀκούσατέ μου τῆς φωνῆς γυναῗκες Λαμεχ ἐνωτίσασθέ μου τοὺς λόγους ὅτι ἄνδρα ἀπέκτεινα εἰς τραῦμα ἐμοὶ καὶ νεανίσκον εἰς μώλωπα ἐμοί	εἶπε δὲ Λάμεχ ταῖς ἑαυτοῦ γυναιξίν· ᾿Αδὰ καὶ Σελλά, ἀκούσατέ μου τῆς φωνῆς, γυναῖκες Λάμεχ, ἐνωτίσασθέ μου τοὺς λόγους, ὅτι ἄνδρα ἀπέκτεινα εἰς τραῦμα ἐμοὶ καὶ νεανίσκον εἰς μώλωπα ἐμοί
Genesis 4:23 (NETS)	Genesis 4:23 (English Elpenor)
Now Lamech said to his own wives: “Ada and Sella, hear my voice; you wives of Lamech, listen to my words, because I have killed a man for a wound to me, and a young man for a welt to me,	And Lamech said to his wives, Ada and Sella, Hear my voice, ye wives of Lamech, consider my words, because I have slain a man to my sorrow and a youth to my grief.

Genesis 4:24 (Tanakh)	Genesis 4:24 (KJV)	Genesis 4:24 (NET)
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.	If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.	If Cain is to be avenged seven times as much, then Lamech seventy-seven times!”

Genesis 4:24 (Septuagint BLB)	Genesis 4:24 (Septuagint Elpenor)
ὅτι ἑπτάκις ἐκδεδίκηται ἐκ Καιν ἐκ δὲ Λαμεχ ἑβδομηκοντάκις ἑπτά	ὅτι ἑπτάκις ἐκδεδίκηται ἐκ Κάϊν, ἐκ δὲ Λάμεχ ἑβδομηκοντάκις ἑπτά
Genesis 4:24 (NETS)	Genesis 4:24 (English Elpenor)
because seven times vengeance has been exacted by Kain, but by Lamech seventy times seven.”	Because vengeance has been exacted seven times on Cain’s behalf, on Lamech’s [it shall be] seventy times seven.

Isaiah 59:1 (Tanakh)	Isaiah 59:1 (KJV)	Isaiah 59:1 (NET)
Behold, the LORD’s hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear:	Behold, the LORD’S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear:	Look, the Lord’s hand is not too weak to deliver you; his ear is not too deaf to hear you.

Isaiah 59:1 (Septuagint BLB)	Isaiah 59:1 (Septuagint Elpenor)
μὴ οὐκ ἰσχύει ἡ χεὶρ κυρίου τοῦ σῶσαι ἢ ἐβάρυνεν τὸ οὖς αὐτοῦ τοῦ μὴ εἰσακοῦσαι	ΜΗ οὐκ ἰσχύει ἡ χεὶρ Κυρίου τοῦ σῶσαί; ἢ ἐβάρυνε τὸ οὖς αὐτοῦ τοῦ μὴ εἰσακοῦσαι
Isaiah 59:1 (NETS)	Isaiah 59:1 (English Elpenor)
Is not the Lord’s hand strong to save? Or has he made his ear heavy so as not to listen?	Has the hand of the Lord no power to save? or has he made his ear heavy, so that he should not hear?

Isaiah 59:2 (Tanakh)	Isaiah 59:2 (KJV)	Isaiah 59:2 (NET)
But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.	But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.	But your sinful acts have alienated you from your God; your sins have caused him to reject you and not listen to your prayers.

Isaiah 59:2 (Septuagint BLB)	Isaiah 59:2 (Septuagint Elpenor)
ἀλλὰ τὰ ἁμαρτήματα ὑμῶν διιστῶσιν ἀνὰ μέσον ὑμῶν καὶ τοῦ θεοῦ καὶ διὰ τὰς ἁμαρτίας ὑμῶν ἀπέστρεψεν τὸ πρόσωπον αὐτοῦ ἀφ᾽ ὑμῶν τοῦ μὴ ἐλεῆσαι	ἀλλὰ τὰ ἁμαρτήματα ὑμῶν διϊστῶσιν ἀναμέσον ὑμῶν καὶ ἀναμέσον τοῦ Θεοῦ, καὶ διὰ τὰς ἁμαρτίας ὑμῶν ἀπέστρεψε τὸ πρόσωπον αὐτοῦ ἀφ᾿ ὑμῶν τοῦ μὴ ἐλεῆσαι
Isaiah 59:2 (NETS)	Isaiah 59:2 (English Elpenor)
Rather, your sinful acts separate between you and God, and because of your sins he has turned his face away from you so as not to show mercy.	Nay, your iniquities separate between you and God, and because of your sins has he turned away [his] face from you, so as not to have mercy [upon you].

Isaiah 59:3 (Tanakh)	Isaiah 59:3 (KJV)	Isaiah 59:3 (NET)
For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness.	For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness.	For your hands are stained with blood and your fingers with sin; your lips speak lies, your tongue utters malicious words.

Isaiah 59:3 (Septuagint BLB)	Isaiah 59:3 (Septuagint Elpenor)
αἱ γὰρ χεῗρες ὑμῶν μεμολυμμέναι αἵματι καὶ οἱ δάκτυλοι ὑμῶν ἐν ἁμαρτίαις τὰ δὲ χείλη ὑμῶν ἐλάλησεν ἀνομίαν καὶ ἡ γλῶσσα ὑμῶν ἀδικίαν μελετᾷ	αἱ γὰρ χεῖρες ὑμῶν μεμολυσμέναι αἵματι καὶ οἱ δάκτυλοι ὑμῶν ἐν ἁμαρτίαις, τὰ δὲ χείλη ὑμῶν ἐλάλησεν ἀνομίαν, καὶ ἡ γλῶσσα ὑμῶν ἀδικίαν μελετᾷ
Isaiah 59:3 (NETS)	Isaiah 59:3 (English Elpenor)
For your hands have been defiled with blood, and your fingers with sins, and your lips have spoken lawlessness, and your tongue plots unrighteousness.	For your hands are defiled with blood, and your fingers with sins; your lips also have spoken iniquity, and your tongue meditates unrighteousness.

Isaiah 59:4 (Tanakh)	Isaiah 59:4 (KJV)	Isaiah 59:4 (NET)
None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity.	None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity.	No one is concerned about justice; no one sets forth his case truthfully. They depend on false words and tell lies; they conceive of oppression and give birth to sin.

Isaiah 59:4 (Septuagint BLB)	Isaiah 59:4 (Septuagint Elpenor)
οὐδεὶς λαλεῗ δίκαια οὐδὲ ἔστιν κρίσις ἀληθινή πεποίθασιν ἐπὶ ματαίοις καὶ λαλοῦσιν κενά ὅτι κύουσιν πόνον καὶ τίκτουσιν ἀνομίαν	οὐθεὶς λαλεῖ δίκαια, οὐδέ ἐστι κρίσις ἀληθινή· πεποίθασιν ἐπὶ ματαίοις καὶ λαλοῦσι κενά, ὅτι κύουσι πόνον καὶ τίκτουσιν ἀνομίαν
Isaiah 59:4 (NETS)	Isaiah 59:4 (English Elpenor)
No one speaks righteous things, nor is there true judgment; they trust in vanities, and they speak empty words, because they conceive trouble and give birth to lawlessness.	None speaks justly, neither is there true judgment: they trust in vanities, and speak empty [words]; for they conceive trouble, and bring forth iniquity.

Genesis 6:11 (Tanakh)	Genesis 6:11 (KJV)	Genesis 6:11 (NET)
And the earth was corrupt before G-d, and the earth was filled with violence.	The earth also was corrupt before God, and the earth was filled with violence.	The earth was ruined in the sight of God; the earth was filled with violence.

Genesis 6:11 (Septuagint BLB)	Genesis 6:11 (Septuagint Elpenor)
ἐφθάρη δὲ ἡ γῆ ἐναντίον τοῦ θεοῦ καὶ ἐπλήσθη ἡ γῆ ἀδικίας	ἐφθάρη δὲ ἡ γῆ ἐναντίον τοῦ Θεοῦ, καὶ ἐπλήσθη ἡ γῆ ἀδικίας
Genesis 6:11 (NETS)	Genesis 6:11 (English Elpenor)
Now the earth was corrupt before God, and the earth was full of wrongdoing.	But the earth was corrupted before God, and the earth was filled with iniquity.

Genesis 6:12 (Tanakh)	Genesis 6:12 (KJV)	Genesis 6:12 (NET)
And G-d saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth.	And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.	God saw the earth, and indeed it was ruined, for all living creatures on the earth were sinful.

Genesis 6:12 (Septuagint BLB)	Genesis 6:12 (Septuagint Elpenor)
καὶ εἶδεν κύριος ὁ θεὸς τὴν γῆν καὶ ἦν κατεφθαρμένη ὅτι κατέφθειρεν πᾶσα σὰρξ τὴν ὁδὸν αὐτοῦ ἐπὶ τῆς γῆς	καὶ εἶδε Κύριος ὁ Θεὸς τὴν γῆν, καὶ ἦν κατεφθαρμένη, ὅτι κατέφθειρε πᾶσα σὰρξ τὴν ὁδὸν αὐτοῦ ἐπὶ τῆς γῆς
Genesis 6:12 (NETS)	Genesis 6:12 (English Elpenor)
And the Lord God saw the earth, and it was ruined, for all flesh had ruined his way upon the earth.	And the Lord God saw the earth, and it was corrupted; because all flesh had corrupted its way upon the earth.

Genesis 6:13 (Tanakh)	Genesis 6:13 (KJV)	Genesis 6:13 (NET)
And G-d said unto Noah: ‘The end of all flesh is come before Me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.	And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.	So God said to Noah, “I have decided that all living creatures must die, for the earth is filled with violence because of them. Now I am about to destroy them and the earth.

Genesis 6:13 (Septuagint BLB)	Genesis 6:13 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεὸς πρὸς Νωε καιρὸς παντὸς ἀνθρώπου ἥκει ἐναντίον μου ὅτι ἐπλήσθη ἡ γῆ ἀδικίας ἀπ᾽ αὐτῶν καὶ ἰδοὺ ἐγὼ καταφθείρω αὐτοὺς καὶ τὴν γῆν	καὶ εἶπε Κύριος ὁ Θεὸς τῷ Νῶε· καιρὸς παντὸς ἀνθρώπου ἥκει ἐναντίον μου, ὅτι ἐπλήσθη ἡ γῆ ἀδικίας ἀπ᾿ αὐτῶν, καὶ ἰδοὺ ἐγὼ καταφθείρω αὐτοὺς καὶ τὴν γῆν
Genesis 6:13 (NETS)	Genesis 6:13 (English Elpenor)
And God said to Noe, “The time of all humankind has come before me, for the earth has become full of wrongdoing by reason of them, and see, I am going to ruin them and the earth.	And the Lord God said to Noe, A period of all men is come before me; because the earth has been filled with iniquity by them, and, behold, I destroy them and the earth.

Genesis 2:7 (Tanakh)	Genesis 2:7 (KJV)	Genesis 2:7 (NET)
Then HaShem G-d formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.	And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.	The Lord God formed the man from the soil of the ground and breathed into his nostrils the breath of life, and the man became a living being.

Genesis 2:7 (Septuagint BLB)	Genesis 2:7 (Septuagint Elpenor)
καὶ ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν	καὶ ἔπλασεν ὁ Θεὸς τὸν ἄνθρωπον, χοῦν ἀπὸ τῆς γῆς, καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν
Genesis 2:7 (NETS)	Genesis 2:7 (English Elpenor)
And God formed man, dust from the earth, and breathed into his face a breath of life, and the man became a living being.	And God formed the man [of] dust of the earth, and breathed upon his face the breath of life, and the man became a living soul.

Romans 13:1-3 (NET)	Romans 13:1-3 (KJV)
Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, and the authorities that exist have been instituted by God.	Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω. οὐ γὰρ ἔστιν ἐξουσία εἰ μὴ ὑπὸ θεοῦ, αἱ δὲ οὖσαι ὑπὸ θεοῦ τεταγμέναι εἰσίν	πασα ψυχη εξουσιαις υπερεχουσαις υποτασσεσθω ου γαρ εστιν εξουσια ει μη απο θεου αι δε ουσαι εξουσιαι υπο του θεου τεταγμεναι εισιν	πασα ψυχη εξουσιαις υπερεχουσαις υποτασσεσθω ου γαρ εστιν εξουσια ει μη υπο θεου αι δε ουσαι εξουσιαι υπο του θεου τεταγμεναι εισιν

So the person who resists such authority resists the ordinance of God, and those who resist will incur judgment

Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὥστε ὁ ἀντιτασσόμενος τῇ ἐξουσίᾳ τῇ τοῦ θεοῦ διαταγῇ ἀνθέστηκεν, οἱ δὲ ἀνθεστηκότες ἑαυτοῖς κρίμα λήμψονται	ωστε ο αντιτασσομενος τη εξουσια τη του θεου διαταγη ανθεστηκεν οι δε ανθεστηκοτες εαυτοις κριμα ληψονται	ωστε ο αντιτασσομενος τη εξουσια τη του θεου διαταγη ανθεστηκεν οι δε ανθεστηκοτες εαυτοις κριμα ληψονται

(for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation

For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
(οἱ γὰρ ἄρχοντες οὐκ εἰσὶν φόβος τῷ ἀγαθῷ ἔργῳ ἀλλὰ τῷ κακῷ). θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν· τὸ ἀγαθὸν ποίει, καὶ ἕξεις ἔπαινον ἐξ αὐτῆς	οι γαρ αρχοντες ουκ εισιν φοβος των αγαθων εργων αλλα των κακων θελεις δε μη φοβεισθαι την εξουσιαν το αγαθον ποιει και εξεις επαινον εξ αυτης	οι γαρ αρχοντες ουκ εισιν φοβος των αγαθων εργων αλλα των κακων θελεις δε μη φοβεισθαι την εξουσιαν το αγαθον ποιει και εξεις επαινον εξ αυτης