Nothing True, Part 3

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

Masoretic Text

Septuagint

Job 4:1, 2 (Tanakh/KJV)

Job 4:1, 2 (NET)

Job 4:1, 2 (NETS)

Job 4:1, 2 (English Elpenor)

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

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

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

Masoretic Text

Septuagint

Genesis 22:1, 2 (Tanakh)

Genesis 22:1, 2 (NET)

Genesis 22:1, 2 (NETS)

Genesis 22:1, 2 (English Elpenor)

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

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

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

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

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

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

Masoretic Text

Septuagint

Exodus 17:2 (Tanakh)

Exodus 17:2 (NET)

Exodus 17:2 (NETS)

Exodus 17:2 (English Elpenor)

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

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

Masoretic Text

Septuagint

1 Samuel 17:38, 39 (Tanakh)

1 Samuel 17:38, 39 (NET)

1 Reigns 17:38, 39 (NETS)

1 Kings 17:38, 39 (English Elpenor)

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

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

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

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

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

Masoretic Text

Septuagint

Job 4:3-5 (Tanakh/KJV)

Job 4:3-5 (NET)

Job 4:3-5 (NETS)

Job 4:3-5 (English Elpenor)

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

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

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

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

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

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

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

Thus we must make every effort (Σπουδάσωμεν, another form of σπουδάζω) to enter that rest, so that no one may fall by following the same pattern of disobedience.9 Therefore, brothers and sisters, make every effort (σπουδάσατε, another form of σπουδάζω) to be sure of your calling and election. For by doing this you will never stumble into sin (ου μη10 πταισητε ποτε; literally, “never stumble once”).11 Therefore, dear friends, since you are waiting for these things, strive (σπουδάσατε, another form of σπουδάζω) to be found at peace, without spot or blemish, when you come into his presence.12

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

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

וַתִּבָּהֵֽל (bāhal)

σπουδάζω

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

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

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

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

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

Romans 4:3b (NET Parallel Greek)

Genesis 15:6 (Septuagint BLB) Table

Genesis 15:6 (Septuagint Elpenor)

ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην

Romans 4:3b (NET)

Genesis 15:6 (NETS)

Genesis 15:6 (English Elpenor)

Abraham believed God, and it was credited to him as righteousness. And Abram believed God, and it was reckoned to him as righteousness. And Abram believed God, and it was counted to him for righteousness.

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

Hebrews 11:18b (NET Parallel Greek)

Genesis 21:12b (Septuagint BLB) Table

Genesis 21:12b (Septuagint Elpenor)

ὅτι ἐν Ἰσαὰκ κληθήσεται σοι σπέρμα ὅτι ἐν Ισαακ κληθήσεταί σοι σπέρμα ὅτι ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα

Hebrews 11:18b (NET)

Genesis 21:12b (NETS)

Genesis 21:12b (English Elpenor)

through Isaac descendants will carry on your name for in Isaak offspring shall be named for you for in Isaac shall thy seed be called

The table mentioned above follows:

Forms of נָסָה (nāsâ)

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

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

Job 4:1 (Tanakh)

Job 4:1 (KJV)

Job 4:1 (NET)

Then Eliphaz the Temanite answered and said, Then Eliphaz the Temanite answered and said, Then Eliphaz the Temanite answered:

Job 4:1 (Septuagint BLB)

Job 4:1 (Septuagint Elpenor)

ὑπολαβὼν δὲ Ελιφας ὁ Θαιμανίτης λέγει ΥΠΟΛΑΒΩΝ δὲ ᾿Ελιφὰζ ὁ Θαιμανίτης λέγει

Job 4:1 (NETS)

Job 4:1 (English Elpenor)

Now Eliphaz the Thaimanite continued and said, Then Eliphaz the Thaemanite answered and said,

Job 4:2 (Tanakh)

Job 4:2 (KJV)

Job 4:2 (NET)

If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking? If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking? “If someone should attempt a word with you, will you be impatient? But who can refrain from speaking?

Job 4:2 (Septuagint BLB)

Job 4:2 (Septuagint Elpenor)

μὴ πολλάκις σοι λελάληται ἐν κόπῳ ἰσχὺν δὲ ῥημάτων σου τίς ὑποίσει μὴ πολλάκις σοι λελάληται ἐν κόπῳ; ἰσχὺν δὲ ῥημάτων σου τίς ὑποίσει

Job 4:2 (NETS)

Job 4:2 (English Elpenor)

“Have you often been addressed when in distress? But who can endure the force of your words? Hast thou been often spoken to in distress? but who shall endure the force of thy words?

Genesis 22:1 (Tanakh)

Genesis 22:1 (KJV)

Genesis 22:1 (NET)

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

Genesis 22:1 (Septuagint BLB)

Genesis 22:1 (Septuagint Elpenor)

καὶ ἐγένετο μετὰ τὰ ῥήματα ταῦτα ὁ θεὸς ἐπείραζεν τὸν Αβρααμ καὶ εἶπεν πρὸς αὐτόν Αβρααμ Αβρααμ ὁ δὲ εἶπεν ἰδοὺ ἐγώ ΚΑΙ ἐγένετο μετὰ τὰ ρήματα ταῦτα ὁ Θεός ἐπείρασε τὸν ῾Αβραὰμ καὶ εἶπεν αὐτῷ· ῾Αβραάμ, ῾Αβραάμ. ὁ δὲ εἶπεν· ἰδοὺ ἐγώ

Genesis 22:1 (NETS)

Genesis 22:1 (English Elpenor)

And it came about after these matters that God tested Abraham and said to him, “Abraham, Abraham!” And he said, “Here I am.” AND it came to pass after these things that God tempted Abraam, and said to him, Abraam, Abraam; and he said, Lo! I [am here].

Genesis 22:2 (Tanakh)

Genesis 22:2 (KJV)

Genesis 22:2 (NET)

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

Genesis 22:2 (Septuagint BLB)

Genesis 22:2 (Septuagint Elpenor)

καὶ εἶπεν λαβὲ τὸν υἱόν σου τὸν ἀγαπητόν ὃν ἠγάπησας τὸν Ισαακ καὶ πορεύθητι εἰς τὴν γῆν τὴν ὑψηλὴν καὶ ἀνένεγκον αὐτὸν ἐκεῖ εἰς ὁλοκάρπωσιν ἐφ᾽ ἓν τῶν ὀρέων ὧν ἄν σοι εἴπω καὶ εἶπε· λαβὲ τὸν υἱόν σου τὸν ἀγαπητόν, ὃν ἠγάπησας, τὸν ᾿Ισαάκ, καὶ πορεύθητι εἰς τὴν γῆν τὴν ὑψηλὴν καὶ ἀνένεγκον αὐτὸν ἐκεῖ εἰς ὁλοκάρπωσιν ἐφ᾿ ἓν τῶν ὀρέων, ὧν ἄν σοι εἴπω

Genesis 22:2 (NETS)

Genesis 22:2 (English Elpenor)

And he said, “Take your beloved son Isaak, whom you love, and go into the high land, and offer him as a whole burnt offering on one of the mountains, whichever I mention to you.” And he said, Take thy son, the beloved one, whom thou hast loved– Isaac, and go into the high land, and offer him there for a whole-burnt-offering on one of the mountains which I will tell thee of.

Exodus 17:2 (Tanakh)

Exodus 17:2 (KJV)

Exodus 17:2 (NET)

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

Exodus 17:2 (Septuagint BLB)

Exodus 17:2 (Septuagint Elpenor)

καὶ ἐλοιδορεῖτο ὁ λαὸς πρὸς Μωυσῆν λέγοντες δὸς ἡμῖν ὕδωρ ἵνα πίωμεν καὶ εἶπεν αὐτοῖς Μωυσῆς τί λοιδορεῖσθέ μοι καὶ τί πειράζετε κύριον καὶ ἐλοιδορεῖτο ὁ λαὸς πρὸς Μωυσῆν λέγοντες· δὸς ἡμῖν ὕδωρ, ἵνα πίωμεν. καὶ εἶπεν αὐτοῖς Μωυσῆς· τί λοιδορεῖσθέ μοι, καὶ τί πειράζετε Κύριον

Exodus 17:2 (NETS)

Exodus 17:2 (English Elpenor)

And the people were railing against Moyses, saying, “Give us water so that we may drink!” And Moyses said to them, “Why are you railing at me, and why are you testing the Lord?” And the people reviled Moses, saying, Give us water, that we may drink; and Moses said to them, Why do ye revile me, and why tempt ye the Lord?

1 Samuel 17:38 (Tanakh)

1 Samuel 17:38 (KJV)

1 Samuel 17:38 (NET)

And Saul clad David with his apparel, and he put a helmet of brass upon his head, and he clad him with a coat of mail. And Saul armed David with his armour, and he put an helmet of brass upon his head; also he armed him with a coat of mail. Then Saul clothed David with his own fighting attire and put a bronze helmet on his head. He also put body armor on him.

1 Samuel 17:38 (Septuagint BLB)

1 Kings 17:38 (Septuagint Elpenor)

καὶ ἐνέδυσεν Σαουλ τὸν Δαυιδ μανδύαν καὶ περικεφαλαίαν χαλκῆν περὶ τὴν κεφαλὴν αὐτοῦ καὶ ἐνέδυσε Σαοὺλ τὸν Δαυὶδ μανδύαν καὶ περικεφαλαίαν χαλκῆν περὶ τὴν κεφαλήν αὐτοῦ

1 Reigns 17:38 (NETS)

1 Kings 17:38 (English Elpenor)

And Saoul put a woolen cloak on Dauid, and a bronze helmet around his head, And Saul clothed David with a military coat, and [put] his brazen helmet on his head.

1 Samuel 17:39 (Tanakh)

1 Samuel 17:39 (KJV)

1 Samuel 17:39 (NET)

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

1 Samuel 17:39 (Septuagint BLB)

1 Kings 17:39 (Septuagint Elpenor)

καὶ ἔζωσεν τὸν Δαυιδ τὴν ῥομφαίαν αὐτοῦ ἐπάνω τοῦ μανδύου αὐτοῦ καὶ ἐκοπίασεν περιπατήσας ἅπαξ καὶ δίς καὶ εἶπεν Δαυιδ πρὸς Σαουλ οὐ μὴ δύνωμαι πορευθῆναι ἐν τούτοις ὅτι οὐ πεπείραμαι καὶ ἀφαιροῦσιν αὐτὰ ἀπ᾽ αὐτοῦ καὶ ἔζωσε τὸν Δαυὶδ τὴν ρομφαίαν αὐτοῦ ἐπάνω τοῦ μανδύου αὐτοῦ. καὶ ἐκοπίασε περιπατήσας ἅπαξ καὶ δίς· καὶ εἶπε Δαυὶδ πρὸς Σαούλ· οὐ μὴ δύνωμαι πορευθῆναι ἐν τούτοις, ὅτι οὐ πεπείραμαι. καὶ ἀφαιροῦσιν αὐτὰ ἀπ᾿ αὐτοῦ

1 Reigns 17:39 (NETS)

1 Kings 17:39 (English Elpenor)

and he girded Dauid with his sword over his woolen cloak, and he grew tired walking once and twice. And Dauid said to Saoul, “I shall definitely not be able to go in these, for I am not experienced.” And they removed them from him. And he girt David with his sword over his coat: and he made trial walking [with them] once and again: and David said to Saul, I shall not be able to go with these, for I have not proved [them]: so they remove them from him.

Job 4:3 (Tanakh)

Job 4:3 (KJV)

Job 4:3 (NET)

Behold, thou hast instructed many, and thou hast strengthened the weak hands. Behold, thou hast instructed many, and thou hast strengthened the weak hands. Look, you have instructed many; you have strengthened feeble hands.

Job 4:3 (Septuagint BLB)

Job 4:3 (Septuagint Elpenor)

εἰ γὰρ σὺ ἐνουθέτησας πολλοὺς καὶ χεῖρας ἀσθενοῦς παρεκάλεσας εἰ γὰρ σὺ ἐνουθέτησας πολλοὺς καὶ χεῖρας ἀσθενοῦς παρεκάλεσας

Job 4:3 (NETS)

Job 4:3 (English Elpenor)

So what, if you instructed many and encouraged the hands of the weak one, For whereas thou hast instructed many, and hast strengthened the hands of the weak one,

Job 4:4 (Tanakh)

Job 4:4 (KJV)

Job 4:4 (NET)

Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. Your words have supported those who stumbled, and you have strengthened the knees that gave way.

Job 4:4 (Septuagint BLB)

Job 4:4 (Septuagint Elpenor)

ἀσθενοῦντάς τε ἐξανέστησας ῥήμασιν γόνασίν τε ἀδυνατοῦσιν θάρσος περιέθηκας ἀσθενοῦντάς τε ἐξανέστησας ρήμασι, γόνασί τε ἀδυνατοῦσι θάρσος περιέθηκας

Job 4:4 (NETS)

Job 4:4 (English Elpenor)

lifted up the weak with your words and wrapped feeble knees in courage— and hast supported the failing with words, and hast imparted courage to feeble knees.

Job 4:5 (Tanakh)

Job 4:5 (KJV)

Job 4:5 (NET)

But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled. But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled. But now the same thing comes to you, and you are discouraged; it strikes you, and you are terrified.

Job 4:5 (Septuagint BLB)

Job 4:5 (Septuagint Elpenor)

νῦν δὲ ἥκει ἐπὶ σὲ πόνος καὶ ἥψατό σου σὺ δὲ ἐσπούδασας νῦν δὲ ἥκει ἐπὶ σὲ πόνος καὶ ἥψατό σου, σὺ ἐσπούδασας

Job 4:5 (NETS)

Job 4:5 (English Elpenor)

but now distress has come upon you and touched you, and you acted in haste. Yet now [that] pain has come upon thee, and touched thee, thou art troubled.

1 Thessalonians 3:5 (NET)

1 Thessalonians 3:5 (KJV)

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

1 Thessalonians 3:5 (NET Parallel Greek)

1 Thessalonians 3:5 (Stephanus Textus Receptus)

1 Thessalonians 3:5 (Byzantine Majority Text)

διὰ τοῦτο καγὼ μηκέτι στέγων ἔπεμψα εἰς τὸ γνῶναι τὴν πίστιν ὑμῶν, μή πως ἐπείρασεν ὑμᾶς ὁ πειράζων καὶ εἰς κενὸν γένηται ὁ κόπος ἡμῶν δια τουτο καγω μηκετι στεγων επεμψα εις το γνωναι την πιστιν υμων μηπως επειρασεν υμας ο πειραζων και εις κενον γενηται ο κοπος ημων δια τουτο καγω μηκετι στεγων επεμψα εις το γνωναι την πιστιν υμων μηπως επειρασεν υμας ο πειραζων και εις κενον γενηται ο κοπος ημων

1 Job 2:11 (NETS) Table

2 Job 4:2a (NASB)

3 Job 3:13b, 14 (English Elpenor)

4 Romans 4:3 (NET)

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

6 Galatians 2:10 (NET)

7 Ephesians 4:1, 3 (NET)

8 2 Timothy 2:15 (NET)

9 Hebrews 4:11 (NET)

11 2 Peter 1:10 (NET)

12 2 Peter 3:14 (NET)

14 John 15:6b (NET) Table

15 1 Thessalonians 2:17 (NET)

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

17 1 Thessalonians 3:5 (NET)

Who Am I? Part 4

I spend a large portion of my Christmas holiday with three post-Christian women I’ll call Grandmother, Mother and Daughter because of their relationship to one another.  I call them post-Christian because they were all professing Christians at one time.  Grandmother still calls herself a Christian.  She means a non-Buddhist, non-Hindu, non-Jew, non-Muslim who believes in Jesus.  Her ex-husband was a Baptist Sunday school teacher who abused her, and Mother as a child.  Daughter is the most non-Christian, vocally pagan of the three with Mother falling somewhere between.  Their transformation began with a desire for a more feminine God.  I regret now not taking Mother’s question more seriously.  I didn’t understand at the time that this desire would lead through Mother Earth to a Mother Goddess and on to full-fledged paganism.

I pointed out that yehôvâh (יהוה) created male and female: God (ʼĕlôhı̂ym, אלהים) created humankind in his own image, in the image of God (ʼĕlôhı̂ym, אלהים) he created them, male and female he created them.[1]  I talked about the meaning of El Shaddai (ʼêl, אל; shadday, שדי) and a few other references to God as feminine.  But I emphasized that the general understanding of God as masculine was due primarily to the fact that we are all feminine in relation to the operation of his grace through Jesus Christ.

I am accepted among them as the kindly, odd, somewhat benighted, old man who studies the Bible in his spare time, so ordinary conversation—what’ve you been up to?—offers many opportunities.  A recent conversation with Grandmother and Daughter turned naturally to Jesus’ dying thoughts on the cross.  I read Psalm 22 aloud.  Daughter was visibly, tearfully moved and vocally overwhelmed that David could write such exact knowledge so many centuries before Jesus was born.

I spoke of God having mercy on whoever he chooses to have mercy and hardening whoever he chooses to harden.  I said I had been considering how, and told them the story of two prophets, Nathan and John the Baptist.  When Pharisees and Sadduccees, religious leaders, came to be baptized for repentance (Matthew 3:11, 12; Mark 1:4-8; Luke 3:15-17) John said, You offspring of vipers!  Who warned you to flee from the coming wrath?[2]  And he challenged them to put their works religion to the test: Therefore produce fruit that proves your repentance[3]

What I didn’t say but will record here for my own memory’s sake, whether these particular Pharisees and Sadduccees were directly responsible or not, John’s words were not secret and would have tended to harden the resolve of the religious elite to kill Jesus: the Lord (yehôvâh, ויהוה) desired to crush him (e.g., Jesus).  On the other hand yehôvâh desired David’s repentance and sent Nathan to that effect.

He was sent after King David had committed adultery with Bathsheba and then had her husband killed to cover it up.  Nathan told David a story (2 Samuel 12:1-6) about a rich man who had entertained a traveler with a meal.  The rich man hadn’t served up any of his own sheep or cattle, but the one ewe lamb he took from a poor man.  Then David became very angry at this man.[4]  You are that man![5] Nathan said to him.

“Did he kill him?” Daughter asked.  I was actually surprised that she had forgotten the story.

No, I answered, I have sinned against the Lord![6] David said and then he wrote the 51st Psalm.  I got to read Psalm 51 aloud to them.  When I finished Grandmother responded to a look on Daughter’s face at the line—Look, I was guilty of sin from birth, a sinner the moment my mother conceived me.[7]

“I don’t believe that either,” Grandmother said.

This is a point to concede by the way.  If it offends or hurts your feelings, welcome to the human race.  Being guilty of sin from birth, a sinner the moment my mother conceived me is equivalent to being born of the flesh of Adam (Romans 5:12-21; 1 Corinthians 15:42-58).  You do not want a relentless God who will pursue you with goodness and mercy all the days of your life to spend that time convincing you the hard way that you are a sinner instead (John 16:7-11).

Goodness and mercy, by the way is the NKJV translation of Psalm 23:6a.  In the NET it was translated goodness and faithfulness (chêsêd , וחסד).

chêsêd Hebrew KJV NET Tanakh Septuagint
Psalm 23:6a וחסד mercy faithfulness mercy ἔλεός[8]


Daughter
informed me that my religion has a lot of guilt in it as she praised me for my adherence to it, and insisted that we, she and her pagan friends, desperately need a canon (i.e., of written scripture).

On Yule I learned that Mother had been taking drugs.  I wasn’t personally that aware of the winter solstice.  Daughter and Mother wished one another happy Yule in the car as I drove them to rehab.  It’s probably the only reason I knew anything at all.

I hadn’t known the night before that Mother had informed Daughter she was abusing drugs.  Daughter called me the next morning when Mother hesitated to actually commit herself to rehab.  In the car on the way Daughter was jubilant and excited that Mother was doing the right thing.  Yes, rehab is better than sitting home alone shooting dope, but I was much more somber and subdued.

At her home I had sat with her, held her and listened to her enough to convince myself that Mother had no interest in repentance.  Daughter was right.  My presence alone persuaded Mother to shower, dress and leave with us for the rehab facility.  But in the car I felt like I was delivering her up for more hardening.  In my admittedly limited experience I know no one who has returned to faith in Christ from the higher power mysticism of a twelve-step program.  I watched sadly the full realization of incarceration creep across her face as she was taken from us.  No matter what I say or how much I protest, Mother and Daughter believe I live a life of rules, while they are free.

I gave them My statutes, yehôvâh explained in the philosopher’s dream chapter of Ezekiel the prophet, and informed them of My ordinances, by which, if a man observes them, he will live.[9] I call it the philosopher’s dream chapter because yehôvâh explained so much of his own understanding of Israel’s history there.  Then the twelve-year-old Jesus had this chapter at his disposal to renew and refresh his now human mind.

The Hebrew word translated My statutes was chûqqâh (חקותי).  It was translated προστάγματά in the Septuagint.  The Hebrew word translated My ordinances was mishpâṭ (משפטי), and δικαιώματά, a form of δικαίωμα, in the Septuagint.  This was translated the righteous requirements in: Therefore if the uncircumcised man obeys the righteous requirements (δικαιώματα, a form of δικαίωμα) of the law, will not his uncircumcision be regarded as circumcision?[10]

In the same chapter yehôvâh explained: I also gave them statutes that were not good and ordinances by which they could not live.[11]  Here the Hebrew word translated statutes was chôq (חקים); chûqqâh is the feminine of chôq according to Strong’s Concordance.  It was still translated προστάγματα in the Septuagint.  And again, the word translated ordinances was mishpâṭ (ומשפטים) in Hebrew and δικαιώματα in the Septuagint.  I don’t think these are different statutes or different ordinances.

The commandmentwas intended to bring life.[12]  The law is holy, and the commandment is holy, righteous, and good.[13]  But if a law had been given that was able to give life, then righteousness would certainly have come by the law.[14]  God achieved what the law could not do because it was weakened through the flesh.[15]  For sin, seizing the opportunity through the commandment, deceived me and through it I died.[16]  For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin.  For I don’t understand what I am doing.  For I do not do what I want – instead, I do what I hate.[17]

Also I gave them My Sabbaths, yehôvâh said in the philosopher’s dream chapter, to be a sign between Me and them, that they might know that I am the Lord (yehôvâh, יהוה) who sanctifies them.[18]

In practice many professing faith in Jesus do not believe that yehôvâh/Jesus sanctifies[19] them.  We trust Him for justification only, primarily forgiveness.  We believe our sanctification is a measure of our own good works, obedience accomplished in our own strength for our own glory.  We do not believe that here and now a Sabbath rest remains for the people of God.  For the one who enters God’s rest has also rested from his works, just as God did from his own works.[20]  I have been crucified with Christ, and it is no longer I who live, but Christ lives in me.  So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.[21]  Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience[22] (ἀπειθείας, a form of ἀπείθεια; literally, disbeliefDo we then nullify the law through faith?  Absolutely not!  Instead we uphold the law.[23]

I want to consider the movie The Host as a Holy Spirit metaphor for one who does not yet experience Him.  There are many spoilers here and as a metaphor the film is fatally flawed.  But in the hope of communicating some small portion of the Ineffable, here goes.

“The earth is at peace,” a resistance leader named Jebediah (William Hurt) narrates the beginning of the film.  “There is no hunger.  There is no violence.  The environment is healed.  Honesty, courtesy and kindness are practiced by all.  Our world has never been more perfect.  Only it is no longer our world.  We’ve been invaded by an alien race.  They occupy the bodies of almost all human beings on the planet.  The few humans who have survived are on the run.”

Then we are introduced to Melanie (Saoirse Ronan) fleeing her enemies: honesty, courtesy and kindness.  Following her earthly father’s example, she attempts suicide but lives, despite her best efforts, only to be possessed by Wanderer (also Saoirse Ronan).  Melanie’s old human survives to fight Wanderer for control of their body.

The Seeker (Diane Kruger) interviews Wanderer to glean Melanie’s memories for knowledge of other old humans in the resistance underground.  When she decides that Melanie’s old human is too strong for Wanderer, she plans to put Wanderer in a more compliant host, search Melanie’s memories herself and then let Melanie die the death she wanted.  But Wanderer has begun to love Melanie.  They flee The Seeker together.

Melanie tricks Wanderer into the desert and leads her to Uncle Jebediah and the underground resistance.  Uncle Jeb uses all of his authority as a leader to keep others in the resistance from killing the obviously possessed Melanie/Wanderer.  Even Melanie’s lover Jared (Max Irons) has no sympathy for her at first.  In a get-to-know-you walk-and-talk Uncle Jeb shortens Wanderer’s name to Wanda.

Melanie begins to love Wanda as she witnesses Wanda’s concern for the people Melanie loves, even some she hates or is indifferent toward.  The metaphor breaks down, of course.  The holy spirits, called souls in the film, are many and varied, and some or not as holy as Wanda.  The Seeker ironically becomes almost human in her fears that she personally is losing control to her host Lacey (also Diane Kruger) and that the holy spirits may ultimately lose their possession of the humans.  In the end The Host becomes Satan’s wet dream as The Seeker’s fears become flesh: holy spirits collaborate with the resistance to rid humans of the holy spirits.

 

Mother is on the verge of bankruptcy.  I helped her in a similar position nearly twenty years ago.  She called me before I left for Christmas.  I offered to help again.  She accepted.  As I drove the hundred miles or so to my own mother’s house the evening after Mother committed herself to rehab I understood why we hadn’t met to review her finances yet.  I recalled the things I’ve said and done with Grandmother, Mother and Daughter, fretted over some things I hadn’t said or done and heard Darth Vader echoing in my head, saying, “Now his failure is complete.”

As far as I know I am the believer of record in their lives.  I will give an account of this stewardship before Jesus.  As the enormity of my failure to live a life that commends others to Jesus inundated me in crushing waves, the image of my mother scrubbing the basement floor on her hands and knees popped into my mind.  Of all the things she had said or done, of all the things I might have complained that she hadn’t said or done, this simple image stuck with me.

I had overdosed on some hallucinogen.  I had thrown up all night long on her basement floor.  My mother cleaning up after me became a living metaphor of my life.  I had returned to drugs because a simple taste a few days earlier brought back the feeling I had lost since my early days of trusting Jesus again.  I made many more bad decisions along the way.  But my mother never gave up on me.

As I drove through the dark hills thinking perhaps I had been spared from helping Mother again financially, the admonition of my penny-pinching father came to mind:

If you can bear to hear the truth you’ve spoken
Twisted by knaves to make a trap for fools,
Or watch the things you gave your life to, broken,
And stoop and build ’em up with worn-out tools:

If you can make one heap of all your winnings
And risk it on one turn of pitch-and-toss,
And lose, and start again at your beginnings
And never breathe a word about your loss;
If you can force your heart and nerve and sinew
To serve your turn long after they are gone,
And so hold on when there is nothing in you
Except the Will which says to them: ‘Hold on!’

The words weren’t his but Rudyard Kipling’s.[24]  A man like me would be a fool to attempt Kipling’s vision of manhood apart from the Holy Spirit.  But the image of my mother’s loving persistence and my father’s words of counsel gave me some hope that I was there, the right person at the right place and time.  And that image and those words carried me through that dark night until the continuous infusion of the Holy Spirit’s love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and control took over again the next morning.


[1] Genesis 1:27 (NET)

[2] Matthew 3:7 (NET)

[3] Matthew 3:8 (NET)

[4] 2 Samuel 12:5a (NET) Table

[5] 2 Samuel 12:7a (NET) Table

[6] 2 Samuel 12:13a (NET) Table

[7] Psalm 51:5 (NET) Table

[8] In the Septuagint both chêsêd (וחסד) and ṭôb (טוב) were translated by the one Greek word ἔλεός.

[9] Ezekiel 20:11 (NASB)

[10] Romans 2:26 (NET) Table

[11] Ezekiel 20:25 (NASB)

[12] Romans 7:10 (NET)

[13] Romans 7:12 (NET)

[14] Galatians 3:21b (NET)

[15] Romans 8:3a (NET)

[16] Romans 7:11 (NET)

[17] Romans 7:14, 15 (NET)

[18] Ezekiel 20:12 (NASB)

[19] When I struggled the most with this concept my Pastor was from the Christian and Missionary Alliance.  Today, as I scanned their webpage titled “Sanctification,” nothing jumps out at me as problematic except my own spiritual tic.  My flesh and my religious mind hear obedience in step 3 “to A Spirit-Filled Life”—“We maintain a continuous relationship with Jesus through obedience to His Word”—as a trigger word, calling me back to a DIY works religion.  But now I just translate obedience back into Greek, ὑπακοή, attentive hearkening, and the trigger obey disappears.  I remain (μείνατε, a form of μένω) in Jesus through faith instead (which is the actual word used in John 15:1-11 the Scriptural source of step 3).

[Addendum 1/26/2017] I’m not so sure Paul would agree that 1 Corinthians 3:1-4 “clearly teaches that there are two kinds of Christians.”

[20] Hebrews 4:9, 10 (NET)

[21] Galatians 2:20 (NET)

[22] Hebrews 4:11 (NET)

[23] Romans 3:31 (NET)

[24] If, by Rudyard Kipling