The Book of Life, Part 2

Posted on May 25, 2022 by admin

To the angel of the church in Sardis write the following: “This is the solemn pronouncement of the one who holds the seven¹ spirits of God and the seven stars: ‘I know your deeds, that you have a reputation² (ὄνομα) that you are alive, but in reality you are dead.³

This angel (ἀγγέλῳ) may be the human messenger of God to the Sardis Church. This message is addressed to a singular you: your (σου) deeds, you have (ἔχεις). It is probably most prudent for human messengers to assume it is addressed to them and for members of their congregations to assume it is addressed to them as individuals. It is worth noting that ὄνομα was used here in the sense of reputation, that for which one is known, falsely in this particular instance.

But⁴ you have (ἔχεις) a few individuals (ὀνόματα, a form of ὄνομα) in⁵ Sardis who have not stained their clothes, and they will walk with me dressed in white because they are worthy.⁶

Here, however, I would assume that you have (ἔχεις) referred to the church in Sardis as a singular collective. And here, also, ὀνόματα, a plural form of ὄνομα was translated individuals, names understood as persons. The pertinent verse for a consideration of the book of life follows (Revelation 3:5 NET).

The one who conquers (νικῶν) will be dressed like them⁷ [i.e., the names in Sardis who have not stained their clothes] in white clothing, and I will never erase his name (ὄνομα) from the book of life (τῆς βίβλου τῆς ζωῆς), but will declare⁸ his name (ὄνομα) before my Father and before his angels.

This is an encouraging promise: Jesus (Revelation 1:12-18) will never (οὐ μὴ) erase (ἐξαλείψω) [the] name [of t]he one who conquers…from the book of life. This is called the subjunctive of emphatic negation,⁹ though ἐξαλείψω in this particular occurrence is in the future tense and indicative mood. It harmonizes perfectly with the Lord’s wish…for all come to repentance.¹⁰ The implication, however, that one who does not conquer may not be so blessed, coupled with the statement—If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire¹¹—leaves a different impression.

This is as good a place as any to point out that name (ὄνομα) is not found in Revelation 20:15 in the Greek texts [see Table below] but was added by the translators. If I consider the different usages of ὄνομα in the previous passage, I begin to wonder if Jesus will declare the personal name of the one who conquers…before my Father and before his angels, or the reputation of the one who conquers. Likewise, is it the personal name of the one who conquers He will never erase…from the book of life? Or is it the reputation of the one who conquers that He will never erase…from the book of life?

I have thought that the book of life lists the names of those who will not be thrown into the lake of fire. Perhaps it contains the true reputation or character of the one who conquers instead. If I limited myself to considering only Revelation 3:1-5, I would assume that the one who conquers completes his or her deeds in the sight of Jesus’¹² God,¹³ remembers what he or she has received and heard, obeys it, and repents,¹⁴ and doesn’t dribble food or drink on his or her clothing.

A little familiarity with Isaiah, however, persuades me that stained…clothes has more to do with sin than with sloppy eating or drinking (Isaiah 1:18 ESV Table):

Come now, let us reason together, says the Lord: though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool.

The Revelation of Jesus Christ is fairly explicit about those whose place will be in the lake of fire (Revelation 21:8 NET):

But as for the¹⁵ cowards, unbelievers,¹⁶ detestable persons, murderers, the sexually immoral, and those who practice magic spells,¹⁷ idol worshipers, and all those who lie, their place will be in the lake that burns with fire and sulfur. That is the second¹⁸ death.¹⁹

So, I tend to add not being or doing these things to the list of requirements that defines the one who conquers. Without discounting any of these achievements, I recognize from many other statements in the Bible that the path to these achievements is not through my adherence to rules. That would be hypocrisy, the work of an actor.

I suspect that this sort of do-it-yourself religion was the reason Jesus told John to write to the angel of the church in Sardis,²⁰ I have not found your deeds complete (πεπληρωμένα, a form of πληρόω) in the sight of my God.²¹ Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill (πληρῶσαι, another form of πληρόω) them,²² Jesus promised.

The path to all of these achievements is through Jesus Christ (John 14:5-7 NET):

Thomas said, “Lord, we don’t know where you are going. How²³ can we know the way?” Jesus replied, “I am the way, and the truth, and the life. No one comes to the Father except through me. If you have known²⁴ me, you will know²⁵ my Father too. And from now on you do know him and have seen him.”

All of these achievements are the work of God through Our Lord Jesus Christ (John 3:3, 5-8 NET):

Jesus replied, “I tell you the solemn truth, unless a person is born from above, he cannot see the kingdom of God [Table]…I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God [Table]. 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.’ The wind blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.”

When asked, “What should we do, brothers?” Peter said to them, “Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.”²⁶

Paul wrote (Galatians 5:16-18 NET):

But I say, live by the Spirit and you will not carry out the desires of the flesh. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want [Table]. But if you are led by the Spirit, you are not under the law.

And again (Romans 8:1-4 NET):

There is therefore now no condemnation for those who are in Christ Jesus. For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death [Table]. For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled (πληρωθῇ, another form of πληρόω) in us, who do not walk according to the flesh but according to the Spirit.

I admit that here and now I think of the sin he condemned (κατέκρινεν, a form of κατακρίνω) in my flesh as imprisoned there. The coward and unbeliever imprisoned in my flesh don’t prevent me from trusting Jesus or receiving his faith in God’s word. The detestable person imprisoned in my flesh doesn’t prevent Him from sharing his holiness with me. The murderer imprisoned in my flesh is not free to go on a killing spree. The sexual predator imprisoned in my flesh is restrained from victimizing women, men, girls, boys and animals, or making a religious rite of victimizing them. The magical thinking idol worshiper imprisoned in my flesh cannot stop me from hearing the Word of God, nor can the liar imprisoned there dissuade me from the truth of his word.

Still, the ultimate destination of all this sin he condemned in my flesh is the lake of fire²⁷ along with Death and Hades,²⁸ the place of the dead. It’s a very hopeful thing that when Jesus raises me up at²⁹ the last day³⁰ I’ll no longer be burdened with all this sinful residue. While I can appreciate in a hypothetical sense that those who define themselves by, or take pride in, the sin he condemned in their flesh may not perceive things quite this way, I see no reason to despair over the persistence of human sinfulness while I trust in the persistence of the One who does not wish for any to perish but for all to come to repentance.³¹I’m willing to continue, expecting the book of life to be something more than a list of personal names (ὀνοματογραφία) of those who will not be thrown into the lake of fire.³²

Thus far the Greek words translated the book were τῇ βίβλῳ (Revelation 20:15) and τῆς βίβλου (Revelation 3:5), forms of βίβλος. Now I’ll consider an occurrence of τὸ βιβλίον (Revelation 17:8 NET).

The³³ beast you saw was, and is not, but is about to come up from the abyss and then go to destruction. The inhabitants of the earth—all those whose names³⁴ have not been written in (ἐπὶ) the book of life (τὸ βιβλίον τῆς ζωῆς) since the foundation of the world—will be astounded³⁵ when they see that³⁶ the beast was, and is not, but is to come.³⁷

The words all those appear to have been added by the translators. They have no counterpart in the Greek text. So, The inhabitants of the earth…whose names have not been written in the book of life since the foundation of the world—will be astounded. If I understand the singular τὸ ὄνομα (translated: names) as reputation or character, then I can assume it is the reputation or character of the one who conquers which has been written in the book of life since the foundation of the world and that those who do net yet possess this character, those who have not yet lived this reputation, those who have not yet received God’s salvation in Jesus Christ, will be astounded.

The alternative, that the names, τα ονοματα, are personal names implies that there are inhabitants of the earth for whom God never cared but predestined to be thrown into the lake of fire since the foundation of the world. Since that would make the Lord’s wish..for all to come to repentance³⁸ not merely sentimental but a bald-faced lie, I will continue to consider that it is the reputation or character of the one who conquers which has been written in the book of life since the foundation of the world.

I’ll pick this up in another essay. The table mentioned above follows:

A note (41) in the NET reads: “The word ‘name’ is not in the Greek text, but is implied.”

Revelation 20:15 (NET)	Revelation 20:15 (KJV)
If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.	And whosoever was not found written in the book of life was cast into the lake of fire.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ εἴ τις οὐχ εὑρέθη ἐν τῇ βίβλῳ τῆς ζωῆς γεγραμμένος, ἐβλήθη εἰς τὴν λίμνην τοῦ πυρός	και ει τις ουχ ευρεθη εν τη βιβλω της ζωης γεγραμμενος εβληθη εις την λιμνην του πυρος	και ει τις ουχ ευρεθη εν τω βιβλιω της ζωης γεγραμμενος εβληθη εις την λιμνην του πυρος

Tables comparing Revelation 3:1; 3:4; 3:5; 3:2; 3:3; 21:8; John 14:5; 14:7 and Revelation 17:8 in the NET and KJV follow.

Revelation 3:1 (NET)	Revelation 3:1 (KJV)
“To the angel of the church in Sardis write the following: “This is the solemn pronouncement of the one who holds the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation that you are alive, but in reality you are dead.	And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ τῷ ἀγγέλῳ τῆς ἐν Σάρδεσιν ἐκκλησίας γράψον· Τάδε λέγει ὁ ἔχων τὰ ἑπτὰ πνεύματα τοῦ θεοῦ καὶ τοὺς ἑπτὰ ἀστέρας· οἶδα σου τὰ ἔργα ὅτι ὄνομα ἔχεις ὅτι ζῇς, καὶ νεκρὸς εἶ	και τω αγγελω της εν σαρδεσιν εκκλησιας γραψον ταδε λεγει ο εχων τα πνευματα του θεου και τους επτα αστερας οιδα σου τα εργα οτι το ονομα εχεις οτι ζης και νεκρος ει	και τω αγγελω της εν σαρδεσιν εκκλησιας γραψον ταδε λεγει ο εχων τα επτα πνευματα του θεου και τους επτα αστερας οιδα σου τα εργα οτι ονομα εχεις οτι ζης και νεκρος ει

Revelation 3:4 (NET)	Revelation 3:4 (KJV)
But you have a few individuals in Sardis who have not stained their clothes, and they will walk with me dressed in white because they are worthy.	Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ ἔχεις ὀλίγα ὀνόματα ἐν Σάρδεσιν ἃ οὐκ ἐμόλυναν τὰ ἱμάτια αὐτῶν, καὶ περιπατήσουσιν μετ᾿ ἐμοῦ ἐν λευκοῖς, ὅτι ἄξιοι εἰσιν	εχεις ολιγα ονοματα και εν σαρδεσιν α ουκ εμολυναν τα ιματια αυτων και περιπατησουσιν μετ εμου εν λευκοις οτι αξιοι εισιν	αλλ ολιγα εχεις ονοματα εν σαρδεσιν α ουκ εμολυναν τα ιματια αυτων και περιπατησουσιν μετ εμου εν λευκοις οτι αξιοι εισιν

Revelation 3:5 (NET)	Revelation 3:5 (KJV)
The one who conquers will be dressed like them in white clothing, and I will never erase his name from the book of life, but will declare his name before my Father and before his angels.	He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὁ νικῶν οὕτως περιβαλεῖται ἐν ἱματίοις λευκοῖς καὶ οὐ μὴ ἐξαλείψω τὸ ὄνομα αὐτοῦ ἐκ τῆς βίβλου τῆς ζωῆς καὶ ὁμολογήσω τὸ ὄνομα αὐτοῦ ἐνώπιον τοῦ πατρός μου καὶ ἐνώπιον τῶν ἀγγέλων αὐτοῦ	ο νικων ουτος περιβαλειται εν ιματιοις λευκοις και ου μη εξαλειψω το ονομα αυτου εκ της βιβλου της ζωης και εξομολογησομαι το ονομα αυτου ενωπιον του πατρος μου και ενωπιον των αγγελων αυτου	ο νικων ουτος περιβαλειται εν ιματιοις λευκοις και ου μη εξαλειψω το ονομα αυτου εκ της βιβλου της ζωης και ομολογησω το ονομα αυτου ενωπιον του πατρος μου και ενωπιον των αγγελων αυτου

Revelation 3:2 (NET)	Revelation 3:2 (KJV)
Wake up then, and strengthen what remains that was about to die, because I have not found your deeds complete in the sight of my God.	Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
γίνου γρηγορῶν καὶ στήρισον τὰ λοιπὰ ἃ ἔμελλον ἀποθανεῖν, οὐ γὰρ εὕρηκα σου \|τὰ\| ἔργα πεπληρωμένα ἐνώπιον τοῦ θεοῦ μου	γινου γρηγορων και στηριξον τα λοιπα α μελλει αποθανειν ου γαρ ευρηκα σου τα εργα πεπληρωμενα ενωπιον του θεου	γινου γρηγορων και στηρισον τα λοιπα α εμελλες αποβαλλειν ου γαρ ευρηκα σου τα εργα πεπληρωμενα ενωπιον του θεου μου

Revelation 3:3 (NET)	Revelation 3:3 (KJV)
Therefore, remember what you received and heard, and obey it, and repent. If you do not wake up, I will come like a thief, and you will never know at what hour I will come against you.	Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μνημόνευε οὖν πῶς εἴληφας καὶ ἤκουσας καὶ τήρει καὶ μετανόησον. ἐὰν οὖν μὴ γρηγορήσῃς, ἥξω ὡς κλέπτης, καὶ οὐ μὴ γνῷς ποίαν ὥραν ἥξω ἐπὶ σέ	μνημονευε ουν πως ειληφας και ηκουσας και τηρει και μετανοησον εαν ουν μη γρηγορησης ηξω επι σε ως κλεπτης και ου μη γνως ποιαν ωραν ηξω επι σε	μνημονευε ουν πως ειληφας και ηκουσας και τηρει και μετανοησον εαν ουν μη γρηγορησης ηξω επι σε ως κλεπτης και ου μη γνως ποιαν ωραν ηξω επι σε

Revelation 21:8 (NET)	Revelation 21:8 (KJV)
But as for the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, idol worshipers, and all those who lie, their place will be in the lake that burns with fire and sulfur. That is the second death.	But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοῖς δὲ δειλοῖς καὶ ἀπίστοις καὶ ἐβδελυγμένοις καὶ φονεῦσιν καὶ πόρνοις καὶ φαρμάκοις καὶ εἰδωλολάτραις καὶ πᾶσιν τοῖς ψευδέσιν τὸ μέρος αὐτῶν ἐν τῇ λίμνῃ τῇ καιομένῃ πυρὶ καὶ θείῳ, ὅ ἐστιν ὁ θάνατος ὁ δεύτερος	δειλοις δε και απιστοις και εβδελυγμενοις και φονευσιν και πορνοις και φαρμακευσιν και ειδωλολατραις και πασιν τοις ψευδεσιν το μερος αυτων εν τη λιμνη τη καιομενη πυρι και θειω ο εστιν δευτερος θανατος	τοις δε δειλοις και απιστοις και αμαρτωλοις και εβδελυγμενοις και φονευσιν και πορνοις και φαρμακοις και ειδωλολατραις και πασιν τοις ψευδεσιν το μερος αυτων εν τη λιμνη τη καιομενη πυρι και θειω ο εστιν ο θανατος ο δευτερος

John 14:5 (NET)	John 14:5 (KJV)
Thomas said, “Lord, we don’t know where you are going. How can we know the way?”	Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Λέγει αὐτῷ Θωμᾶς· κύριε, οὐκ οἴδαμεν ποῦ ὑπάγεις· πῶς \|δυνάμεθα\| τὴν ὁδὸν \|εἰδέναι\|	λεγει αυτω θωμας κυριε ουκ οιδαμεν που υπαγεις και πως δυναμεθα την οδον ειδεναι	λεγει αυτω θωμας κυριε ουκ οιδαμεν που υπαγεις και πως δυναμεθα την οδον ειδεναι

John 14:7 (NET)	John 14:7 (KJV)
If you have known me, you will know my Father too. And from now on you do know him and have seen him.”	If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ \|ἐγνώκατε\| με, καὶ τὸν πατέρα μου \|γνώσεσθε. καὶ\| ἀπ᾿ ἄρτι γινώσκετε αὐτὸν καὶ ἑωράκατε \|αὐτόν\|	ει εγνωκειτε με και τον πατερα μου εγνωκειτε αν και απ αρτι γινωσκετε αυτον και εωρακατε αυτον	ει εγνωκειτε με και τον πατερα μου εγνωκειτε αν και απ αρτι γινωσκετε αυτον και εωρακατε αυτον

Revelation 17:8 (NET)	Revelation 17:8 (KJV)
The beast you saw was, and is not, but is about to come up from the abyss and then go to destruction. The inhabitants of the earth—all those whose names have not been written in the book of life since the foundation of the world—will be astounded when they see that the beast was, and is not, but is to come.	The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τὸ θηρίον ὃ εἶδες ἦν καὶ οὐκ ἔστιν καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου καὶ εἰς ἀπώλειαν ὑπάγει, καὶ θαυμασθήσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται τὸ ὄνομα ἐπὶ τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου, βλεπόντων τὸ θηρίον ὅτι ἦν καὶ οὐκ ἔστιν καὶ παρέσται	θηριον ο ειδες ην και ουκ εστιν και μελλει αναβαινειν εκ της αβυσσου και εις απωλειαν υπαγειν και θαυμασονται οι κατοικουντες επι της γης ων ου γεγραπται τα ονοματα επι το βιβλιον της ζωης απο καταβολης κοσμου βλεποντες το θηριον ο τι ην και ουκ εστιν καιπερ εστιν	το θηριον ο ειδες ην και ουκ εστιν και μελλει αναβαινειν εκ της αβυσσου και εις απωλειαν υπαγειν και θαυμασονται οι κατοικουντες επι της γης ων ου γεγραπται τα ονοματα επι το βιβλιον της ζωης απο καταβολης κοσμου βλεποντων οτι ην το θηριον και ουκ εστιν και παρεσται

The Book of Life, Part 3

Back to Who Am I? Part 16

¹ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἑπτὰ here. The Stephanus Textus Receptus did not.

² The Stephanus Textus Receptus had the article το preceding reputation (KJV: name). The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

³ Revelation 3:1 (NET)

⁴ The NET parallel Greek text had ἀλλὰ here, where the NA²⁸ and Byzantine Majority Text had ἀλλ’. The Stephanus Textus Receptus had neither.

⁵ The Stephanus Textus Receptus had και (KJV: even) preceding in. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁶ Revelation 3:4 (NET)

⁷ The NET parallel Greek text and NA²⁸ had οὕτως here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουτος (KJV: the same).

⁸ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ὁμολογήσω here, where the Stephanus Textus Receptus had εξομολογησομαι (KJV: I will confess).

⁹ Subjunctive of Emphatic Negation

a) This is a way to strongly deny that something will happen. It is the strongest way to negate something in Greek.

b) It is formed by using a double negative (ou mh) with an aorist subjunctive verb (or possibly future indicative). While ou plus the indicative denies a certainty, ou mh plus the subjunctive denies even the potentiality.

c) It is translated “certainly not” or “never”, with the English future tense

¹⁰ 2 Peter 3:9b (NET) Table

¹¹ Revelation 20:15 (NET)

¹² The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had μου here. The Stephanus Textus Receptus did not (KJV: God).

¹³ Revelation 3:2b

¹⁴ Revelation 3:3a

¹⁵ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article τοῖς here. The Stephanus Textus Receptus did not.

¹⁶ The Byzantine Majority Text had και αμαρτωλοις (“and sinners”) following unbelievers. The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus did not.

¹⁷ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had φαρμάκοις here, where the Stephanus Textus Receptus had φαρμακευσιν (KJV: sorcerers).

¹⁸ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article ὁ preceding second. The Stephanus Textus Receptus did not.

¹⁹ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article ὁ preceding death. The Stephanus Textus Receptus did not.

²⁰ Revelation 3:1a (NET)

²¹ Revelation 3:2b (NET)

²² Matthew 5:17 (NET)

²³ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: and) preceding how. The NET parallel Greek text and NA²⁸ did not.

²⁴ The NET parallel Greek text and NA²⁸ had ἐγνώκατε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εγνωκειτε (KJV: ye had known).

²⁵ The NET parallel Greek text and NA²⁸ had γνώσεσθε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εγνωκειτε αν (KJV: ye should have known).

²⁶ Acts 2:37b, 38 (NET) Table

²⁷ Revelation 21:8

²⁸ Revelation 20:14 Table

²⁹ The NET parallel Greek text and NA²⁸ had ἐν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³⁰ John 6:40b (NET)

³¹ 2 Peter 3:9b (NET) Table

³² Revelation 20:15 (NET)

³³ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article Τὸ preceding beast. The Stephanus Textus Receptus did not.

³⁴ The NET parallel Greek text and NA²⁸ had τὸ ὄνομα here, where the Stephanus Textus Receptus and Byzantine Majority Text had τα ονοματα.

³⁵ The NET parallel Greek text and NA²⁸ had θαυμασθήσονται here, where the Stephanus Textus Receptus and Byzantine Majority Text had θαυμασονται (KJV: shall wonder).

³⁶ The NET parallel Greek text and NA²⁸ had ὅτι here, where the Stephanus Textus Receptus and Byzantine Majority Text had ο τι.

A note (23) in the NET reads: Some translations take the ὅτι (hoti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).

³⁷ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had παρέσται here, where the Stephanus Textus Receptus had καιπερ εστιν (KJV: and yet is).

³⁸ 2 Peter 3:9b (NET) Table

Psalm 22, Part 2

Posted on July 13, 2020 by admin

News coverage is heavily biased toward the activities of criminals, politicians and activists, a minority of people. Yet this minority report can have an exaggerated influence on the socially constructed reality of a majority of people, especially if they are sequestered at home. It seems worthwhile to mention that I drove through Richmond and Washington on the Fourth of July, New York and Boston on the fifth, and Atlanta on the eleventh without incident. People along the way in hotels, motels, gas stations, restaurants and rest areas from Orlando to Boston and back again were as kind and courteous to one another as ever, maybe a little more overtly kind since we all hide our smiles behind masks now. Granted, I’m still associated with the travel/tourism industry but no longer stay or work at resort hotels.

Paul characterized those filled by the Spirit as (Ephesians 5:18b-20a NET):

speaking to one another in^[1] psalms, hymns, and spiritual songs, singing and making music in your hearts to the Lord [Table], always giving thanks to God the Father for all things…

Accepting this as valid description of literal phenomena, I’ll continue to explore Psalm 22 as the music in Jesus’ heart as He endured the cross.

Masoretic Text		Septuagint
Psalm 22:6 (Tanakh)	Psalm 22:6 (NET)	Psalm 21:7 (NETS)	Psalm 21:7 (Elpenor English)
But I am a worm (תוֹלַ֣עַת), and no man; a reproach of men, and despised of the people.	But I am a worm (tôlâʽ, תולעת), not a man; people insult me and despise me.	But as for me, I am a worm (σκώληξ) and not human, a reproach of mankind and despised by people.	But I am a worm (σκώληξ), and not a man; a reproach of men, and scorn of the people.

At first blush the idea that Jesus called Himself a worm (tôlâʽ, תוֹלַ֣עַת; Septuagint: σκώληξ) is so repugnant I’m tempted to abandon the whole project. The beauty of it only becomes apparent studying the Scriptures. Yes, the first occurrence was worms [Table] in the manna left over until the morning:

Masoretic Text		Septuagint
Exodus 16:20 (Tanakh)	Exodus 16:20 (NET)	Exodus 16:20 (NETS)	Exodus 16:20 (Elpenor English)
Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms (תּֽוֹלָעִ֖ים), and rotted; and Moses was wroth with them.	But they did not listen to Moses; some kept part of it until morning, and it was full of worms (tôlâʽ, תולעים) and began to stink, and Moses was angry with them.	And they did not listen to Moyses, but certain ones left some of it to the morning. And it bred worms (σκώληκας) and stank, and Moyses was irritated with them.	But they did not hearken to Moses, but some left of it till the morning; and it bred worms (σκώληκας) and stank: and Moses was irritated with them.

The twenty-six other occurrences in Exodus were translated scarlet in the KJV. Here, as an example, is part of the offering for the Tabernacle:

Masoretic Text		Septuagint
Exodus 25:4 (Tanakh)	Exodus 25:4 (NET)	Exodus 25:4 (NETS)	Exodus 25:4 (Elpenor English)
and blue, and purple, and scarlet (וְתוֹלַ֥עַת and שָׁנִ֖י), and fine linen, and goats’ hair;	blue, purple, scarlet (tôlâʽ, ותולעת and shânı̂y, שני), fine linen, goats’ hair,	blue, purple, double scarlet (κόκκινον διπλοῦν) and twisted linen and goat’s hair	and blue, and purple, and double scarlet (κόκκινον διπλοῦν), and fine spun linen, and goats’ hair,

According to Strong’s Concordance the rest of the occurrences of וְתוֹלַ֥עַת (tôlâʽ) in Exodus are accompanied by שָׁנִ֖י (shânı̂y) and translated scarlet in the KJV. It is interesting that this word combination was translated κόκκινον (a form of κόκκινος) διπλοῦν (a form of διπλοῦς) in the Septuagint, double scarlet in English. But I only found that translation one other time in Exodus 35:6 in the Septuagint.

The five occurrences in Leviticus are similar. Here is one example from a cleansing ritual.

Masoretic Text		Septuagint
Leviticus 14:4 (Tanakh)	Leviticus 14:4 (NET)	Leviticus 14:4 (NETS)	Leviticus 14:4 (Elpenor English)
then shall the priest command to take for him that is to be cleansed two living clean birds, and cedar-wood, and scarlet (וּשְׁנִ֥י and תוֹלַ֖עַת), and hyssop.	then the priest will command that two live clean birds, a piece of cedar wood, a scrap of crimson (shânı̂y, ושני) fabric (tôlâʽ, תולעת), and some twigs of hyssop be taken up for the one being cleansed.	and the priest shall give orders, and they shall take for the one who has been cleansed two living clean fowl and cedar wood and scarlet (κόκκινον) spun thread and hyssop.	And the priest shall give directions, and they shall take for him that is cleansed two clean live birds, and cedar wood, and spun scarlet (κόκκινον), and hyssop.

It is similar for the two occurrences in Numbers, one of which follows.

Masoretic Text		Septuagint
Numbers 4:8 (Tanakh)	Numbers 4:8 (NET)	Numbers 4:8 (NETS)	Numbers 4:8 (Elpenor English)
And they shall spread upon them a cloth of scarlet (תּוֹלַ֣עַת and שָׁנִ֔י), and cover the same with a covering of sealskin, and shall set the staves thereof.	They must spread over them a scarlet (tôlâʽ, תולעת and shânı̂y, שני) cloth, and cover the same with a covering of fine leather; and they must insert its poles.	And they shall put over it a scarlet (κόκκινον) cloth and cover it with a covering of blue leather and insert the carrying poles through it.	And they shall put upon it a scarlet (κόκκινον) cloth, and they shall cover it with a blue covering of skin, and they shall put the staves into it.

So the Hebrew reader gets a subliminal allusion to the furnishing of the Tabernacle and purification rituals. Both Hebrew words occur in the offer/promise given through the prophet Isaiah [Table].

Masoretic Text		Septuagint
Isaiah 1:18 (Tanakh)	Isaiah 1:18 (NET)	Isaiah 1:18 (NETS)	Isaiah 1:18 (Elpenor English)
Come now, and let us reason together, saith the LORD: though your sins be as scarlet (כַּשָּׁנִים֙), they shall be as white as snow; though they be red like crimson (כַתּוֹלָ֖ע), they shall be as wool.	Come, let’s consider your options,” says the Lord. “Though your sins have stained you like the color red (shânı̂y, כשנים), you can become white like snow; though they are as easy to see as the color scarlet (tôlâʽ, כתולע), you can become white like wool.	So come, and let us argue it out, says the Lord: even though your sins are like crimson (φοινικοῦν), I will make them white like snow, and though they are like scarlet (κόκκινον), I will make them white like wool.	And come, let us reason together, saith the Lord: and though your sins be as purple (φοινικοῦν), I will make them white as snow; and though they be as scarlet (κόκκινον), I will make [them] white as wool.

All subliminal allusion aside, the more important connection is God’s promise to the worm.

Masoretic Text		Septuagint
Isaiah 41:13, 14 (Tanakh)	Isaiah 41:13, 14 (NET)	Isaiah 41:13, 14 (NETS)	Isaiah 41:13, 14 (Elpenor English)
For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee.	For I am the Lord your God, the one who takes hold of your right hand, who says to you, ‘Don’t be afraid, I am helping you.’	because I am your God, who holds your right hand, who says to you, “Do not fear,	For I am thy God, who holdeth thy right hand, who saith to thee,
Fear not, thou worm (תּוֹלַ֣עַת) Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel.	Don’t be afraid, despised insignificant (tôlâʽ, תולעת) Jacob, men of Israel. I am helping you,” says the Lord, your Protector, the Holy One of Israel.	O Iakob, O small (ὀλιγοστὸς) Israel.” I have helped you, says God who redeems you, O Israel.	Fear not, Jacob, [and thou] Israel few in number (ὀλιγοστὸς); I have helped thee, saith thy God, he that redeems thee, O Israel.

Here the rabbis translated תּוֹלַ֣עַת (tôlâʽ) ὀλιγοστὸς in the Septuagint: small (NETS), few in number (Elpenor). Who is to say they were wrong? This may well be the author’s intent, though ὀλιγοστὸς disguises the relationship to Psalm 22:6 for the Greek reader, and hides the significance of Jesus’ meditation on תוֹלַ֣עַת (tôlâʽ) as He endured the cross. Of course, it offers another indication why Jesus’ may have preferred to meditate on this Psalm in Hebrew or Aramaic rather than in Greek.

Masoretic Text		Septuagint
Psalm 22:7 (Tanakh)	Psalm 22:7 (NET)	Psalm 21:8 (NETS)	Psalm 21:8 (Elpenor English)
All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,	All who see me taunt me; they mock me and shake their heads.	All who saw me mocked at me; they talked with the lips; they moved the head:	All that saw me mocked me: they spoke with [their] lips, they shook the head, [saying],

The Greek words translated “they moved the head” (NETS) or they shook the head (Elpenor) were ἐκίνησαν (a form of κινέω) κεφαλήν (a form of κεφαλή). Matthew wrote, Those who passed by [Jesus’ crucifixion] defamed him, shaking (κινοῦντες, another form of κινέω) their heads (κεφαλὰς, another form of κεφαλή).^[2] Mark recorded the same, Those who passed by defamed him, shaking (κινοῦντες, another form of κινέω) their heads (κεφαλὰς, another form of κεφαλή).^[3]

Masoretic Text		Septuagint
Psalm 22:8 (Tanakh)	Psalm 22:8 (NET)	Psalm 21:9 (NETS)	Psalm 21:9 (Elpenor English)
He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him.	They say, “Commit yourself to the Lord! Let the Lord rescue him! Let the Lord deliver him, for he delights in him.”	“He hoped in the Lord; let him rescue him; let him save him, because he wanted him,”	He hoped in the Lord: let him deliver him, let him save him, because he takes pleasure in him.

Matthew recorded (Matthew 27:41-43 NET):

In the same way even the chief priests—together with the experts in the law and elders—were mocking him: “He saved others, but he cannot save himself! He is the king of Israel! If he comes down now from the cross, we will believe in him! [Table] He trusts in God—let God, if he wants to, deliver him now because he said, ‘I am God’s Son’!”

A note (75) in the NET described He trusts in God—let God, if he wants to, deliver him now as an “allusion” to Psalm 22:8. A table comparing them in Greek follows.

Matthew 27:43a (NET Parallel Greek)	Psalm 22:8 (Septuagint BLB)	Psalm 21:9 (Septuagint Elpenor)
πέποιθεν ἐπὶ τὸν θεόν, ρυσάσθω νῦν εἰ θέλει αὐτόν	ἤλπισεν ἐπὶ κύριον ῥυσάσθω αὐτόν σωσάτω αὐτόν ὅτι θέλει αὐτόν	ἤλπισεν ἐπὶ Κύριον, ῥυσάσθω αὐτόν· σωσάτω αὐτόν, ὅτι θέλει αὐτόν
Matthew 27:43a (NET)	Psalm 21:9 (NETS)	Psalm 21:9 (English Elpenor)
He trusts in God—let God, if he wants to, deliver him now	“He hoped in the Lord; let him rescue him; let him save him, because he wanted him,”	He hoped in the Lord: let him deliver him, let him save him, because he takes pleasure in him.

The differences—πέποιθεν instead of ἤλπισεν, τὸν θεόν instead of κύριον, νῦν instead of αὐτόν and εἰ instead of ὅτι—persuade me that Matthew didn’t quote the Septuagint. The missing phrase—σωσάτω αὐτόν (let him save him)—causes me to doubt that he did his own translation from Hebrew, which leaves me with the impression that this was something actually heard in the crowd by Matthew or another witness as Jesus endured the cross.

Masoretic Text		Septuagint
Psalm 22:9, 10 (Tanakh)	Psalm 22:9, 10 (NET)	Psalm 21:10, 11 (NETS)	Psalm 21:10, 11 (Elpenor English)
But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother’s breasts.	Yes, you are the one who brought me out from the womb and made me feel secure on my mother’s breasts.	because it was you who drew me from the belly, my hope from my mother’s breasts.	For thou art he that drew me out of the womb; my hope from my mother’s breasts.
I was cast upon thee from the womb: thou art my God from my mother’s belly.	I have been dependent on you since birth; from the time I came out of my mother’s womb you have been my God.	On you I was cast from the womb; from my mother’s stomach you have been my God.	I was cast on thee from the womb: thou art my God from my mother’s belly.

Only the Son of God could say this truthfully. The rest of us come to such confidence through faith in Jesus Christ at some point later in our lives. Paul wrote believers in Rome (Romans 5:1-11 NET):

Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ, through whom we have also obtained access into this grace in which we stand, and we rejoice in the hope of God’s glory. Not only this, but we also rejoice in sufferings, knowing that suffering produces endurance, and endurance, character, and character, hope. And hope does not disappoint, because the love of God (Galatians 5:22-6:5) has been poured out in our hearts through the Holy Spirit who was given to us.

For while we were still helpless, at the right time Christ died for the ungodly [Table]. (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) But God demonstrates his own love for us, in that while we were still sinners, Christ died for us. Much more then, because we have now been declared righteous by his blood, we will be saved through him from God’s wrath (Romans 1:18-32). For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life? Not only this, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

I’ll pick this up in another essay.

Tables comparing Psalm 22:6; Exodus 25:4; Leviticus 14:4; Numbers 4:8; Isaiah 41:13; 41:14; Psalm 22:7; 22:8; 22:9 and 22:10 in the Tanakh, KJV and NET, and comparing Psalm 22:6 (21:7); Exodus 25:4; Leviticus 14:4; Numbers 4:8; Isaiah 41:13; 41:14; Psalm 22:7 (21:8); 22:8 (21:9); 22:9 (21:10) and 21:10 (21:11) in the Septuagint (BLB and Elpenor) follow.

Psalm 22:6 (Tanakh)	Psalm 22:6 (KJV)	Psalm 22:6 (NET)
But I am a worm, and no man; a reproach of men, and despised of the people.	But I am a worm, and no man; a reproach of men, and despised of the people.	But I am a worm, not a man; people insult me and despise me.

Psalm 22:6 (Septuagint BLB)	Psalm 21:7 (Septuagint Elpenor)
ἐγὼ δέ εἰμι σκώληξ καὶ οὐκ ἄνθρωπος ὄνειδος ἀνθρώπου καὶ ἐξουδένημα λαοῦ	ἐγὼ δέ εἰμι σκώληξ καὶ οὐκ ἄνθρωπος, ὄνειδος ἀνθρώπων καὶ ἐξουθένημα λαοῦ
Psalm 21:7 (NETS)	Psalm 21:7 (English Elpenor)
But as for me, I am a worm and not human, a reproach of mankind and despised by people.	But I am a worm, and not a man; a reproach of men, and scorn of the people.

Exodus 25:4 (Tanakh)	Exodus 25:4 (KJV)	Exodus 25:4 (NET)
and blue, and purple, and scarlet, and fine linen, and goats’ hair;	And blue, and purple, and scarlet, and fine linen, and goats’ hair,	blue, purple, scarlet, fine linen, goats’ hair,

Exodus 25:4 (Septuagint BLB)	Exodus 25:4 (Septuagint Elpenor)
καὶ ὑάκινθον καὶ πορφύραν καὶ κόκκινον διπλοῦν καὶ βύσσον κεκλωσμένην καὶ τρίχας αἰγείας	καὶ ὑάκινθον καὶ πορφύραν καὶ κόκκινον διπλοῦν καὶ βύσσον κεκλωσμένην καὶ τρίχας αἰγείας
Exodus 25:4 (NETS)	Exodus 25:4 (English Elpenor)
blue, purple, double scarlet and twisted linen and goat’s hair	and blue, and purple, and double scarlet, and fine spun linen, and goats’ hair,

Leviticus 14:4 (Tanakh)	Leviticus 14:4 (KJV)	Leviticus 14:4 (NET)
then shall the priest command to take for him that is to be cleansed two living clean birds, and cedar-wood, and scarlet, and hyssop.	Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop:	then the priest will command that two live clean birds, a piece of cedar wood, a scrap of crimson fabric, and some twigs of hyssop be taken up for the one being cleansed.

Leviticus 14:4 (Septuagint BLB)	Leviticus 14:4 (Septuagint Elpenor)
καὶ προστάξει ὁ ἱερεὺς καὶ λήμψονται τῷ κεκαθαρισμένῳ δύο ὀρνίθια ζῶντα καθαρὰ καὶ ξύλον κέδρινον καὶ κεκλωσμένον κόκκινον καὶ ὕσσωπον	καὶ προστάξει ὁ ἱερεύς, καὶ λήψονται τῷ κεκαθαρισμένῳ δύο ὀρνίθια ζῶντα καθαρὰ καὶ ξύλον κέδρινον καὶ κεκλωσμένον κόκκινον καὶ ὕσσωπον
Leviticus 14:4 (NETS)	Leviticus 14:4 (English Elpenor)
and the priest shall give orders, and they shall take for the one who has been cleansed two living clean fowl and cedar wood and scarlet spun thread and hyssop.	And the priest shall give directions, and they shall take for him that is cleansed two clean live birds, and cedar wood, and spun scarlet, and hyssop.

Numbers 4:8 (Tanakh)	Numbers 4:8 (KJV)	Numbers 4:8 (NET)
And they shall spread upon them a cloth of scarlet, and cover the same with a covering of sealskin, and shall set the staves thereof.	And they shall spread upon them a cloth of scarlet, and cover the same with a covering of badgers’ skins, and shall put in the staves thereof.	They must spread over them a scarlet cloth, and cover the same with a covering of fine leather; and they must insert its poles.

Numbers 4:8 (Septuagint BLB)	Numbers 4:8 (Septuagint Elpenor)
καὶ ἐπιβαλοῦσιν ἐπ᾽ αὐτὴν ἱμάτιον κόκκινον καὶ καλύψουσιν αὐτὴν καλύμματι δερματίνῳ ὑακινθίνῳ καὶ διεμβαλοῦσιν δι᾽ αὐτῆς τοὺς ἀναφορεῗς	καὶ ἐπιβαλοῦσιν ἐπ’ αὐτὴν ἱμάτιον κόκκινον καὶ καλύψουσιν αὐτὴν καλύμματι δερματίνῳ ὑακινθίνῳ καὶ διεμβαλοῦσι δι’ αὐτῆς τοὺς ἀναφορεῖς
Numbers 4:8 (NETS)	Numbers 4:8 (English Elpenor)
And they shall put over it a scarlet cloth and cover it with a covering of blue leather and insert the carrying poles through it.	And they shall put upon it a scarlet cloth, and they shall cover it with a blue covering of skin, and they shall put the staves into it.

Isaiah 41:13 (Tanakh)	Isaiah 41:13 (KJV)	Isaiah 41:13 (NET)
For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee.	For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee.	For I am the Lord your God, the one who takes hold of your right hand, who says to you, ‘Don’t be afraid, I am helping you.’

Isaiah 41:13 (Septuagint BLB)	Isaiah 41:13 (Septuagint Elpenor)
ὅτι ἐγὼ ὁ θεός σου ὁ κρατῶν τῆς δεξιᾶς σου ὁ λέγων σοι μὴ φοβοῦ	ὅτι ἐγὼ ὁ Θεός σου ὁ κρατῶν τῆς δεξιᾶς σου, ὁ λέγων σοι· μὴ φοβοῦ,
Isaiah 41:13 (NETS)	Isaiah 41:13 (English Elpenor)
because I am your God, who holds your right hand, who says to you, “Do not fear,	For I am thy God, who holdeth thy right hand, who saith to thee,

Isaiah 41:14 (Tanakh)	Isaiah 41:14 (KJV)	Isaiah 41:14 (NET)
Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel.	Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel.	Don’t be afraid, despised insignificant Jacob, men of Israel. I am helping you,” says the Lord, your Protector, the Holy One of Israel.

Isaiah 41:14 (Septuagint BLB)	Isaiah 41:14 (Septuagint Elpenor)
Ιακωβ ὀλιγοστὸς Ισραηλ ἐγὼ ἐβοήθησά σοι λέγει ὁ θεὸς ὁ λυτρούμενός σε Ισραηλ	Ιακώβ, ὀλιγοστὸς ᾿Ισραήλ· ἐγὼ ἐβοήθησά σοι, λέγει ὁ Θεός σου, ὁ λυτρούμενός σε, ᾿Ισραήλ
Isaiah 41:14 (NETS)	Isaiah 41:14 (English Elpenor)
O Iakob, O small Israel.” I have helped you, says God who redeems you, O Israel.	Fear not, Jacob, [and thou] Israel few in number; I have helped thee, saith thy God, he that redeems thee, O Israel.

Psalm 22:7 (Tanakh)	Psalm 22:7 (KJV)	Psalm 22:7 (NET)
All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,	All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,	All who see me taunt me; they mock me and shake their heads.

Psalm 22:7 (Septuagint BLB)	Psalm 21:8 (Septuagint Elpenor)
πάντες οἱ θεωροῦντές με ἐξεμυκτήρισάν με ἐλάλησαν ἐν χείλεσιν ἐκίνησαν κεφαλήν	πάντες οἱ θεωροῦντές με ἐξεμυκτήρισάν με, ἐλάλησαν ἐν χείλεσιν, ἐκίνησαν κεφαλήν
Psalm 21:8 (NETS)	Psalm 21:8 (English Elpenor)
All who saw me mocked at me; they talked with the lips; they moved the head:	All that saw me mocked me: they spoke with [their] lips, they shook the head, [saying],

Psalm 22:8 (Tanakh)	Psalm 22:8 (KJV)	Psalm 22:8 (NET)
He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him.	He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him.	They say, “Commit yourself to the Lord! Let the Lord rescue him! Let the Lord deliver him, for he delights in him.”

Psalm 22:8 (Septuagint BLB)	Psalm 21:9 (Septuagint Elpenor)
ἤλπισεν ἐπὶ κύριον ῥυσάσθω αὐτόν σωσάτω αὐτόν ὅτι θέλει αὐτόν	ἤλπισεν ἐπὶ Κύριον, ῥυσάσθω αὐτόν· σωσάτω αὐτόν, ὅτι θέλει αὐτόν
Psalm 21:9 (NETS)	Psalm 21:9 (English Elpenor)
“He hoped in the Lord; let him rescue him; let him save him, because he wanted him,”	He hoped in the Lord: let him deliver him, let him save him, because he takes pleasure in him.

Psalm 22:9 (Tanakh)	Psalm 22:9 (KJV)	Psalm 22:9 (NET)
But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother’s breasts.	But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother’s breasts.	Yes, you are the one who brought me out from the womb and made me feel secure on my mother’s breasts.

Psalm 22:9 (Septuagint BLB)	Psalm 21:10 (Septuagint Elpenor)
ὅτι σὺ εἶ ὁ ἐκσπάσας με ἐκ γαστρός ἡ ἐλπίς μου ἀπὸ μαστῶν τῆς μητρός μου	ὅτι σὺ εἶ ὁ ἐκσπάσας με ἐκ γαστρός, ἡ ἐλπίς μου ἀπὸ μαστῶν τῆς μητρός μου
Psalm 21:10 (NETS)	Psalm 21:10 (English Elpenor)
because it was you who drew me from the belly, my hope from my mother’s breasts.	For thou art he that drew me out of the womb; my hope from my mother’s breasts.

Psalm 22:10 (Tanakh)	Psalm 22:10 (KJV)	Psalm 22:10 (NET)
I was cast upon thee from the womb: thou art my God from my mother’s belly.	I was cast upon thee from the womb: thou art my God from my mother’s belly.	I have been dependent on you since birth; from the time I came out of my mother’s womb you have been my God.

Psalm 22:10 (Septuagint BLB)	Psalm 21:11 (Septuagint Elpenor)
ἐπὶ σὲ ἐπερρίφην ἐκ μήτρας ἐκ κοιλίας μητρός μου θεός μου εἶ σύ	ἐπὶ σὲ ἐπεῤῥίφην ἐκ μήτρας, ἐκ κοιλίας μητρός μου Θεός μου εἶ σύ
Psalm 21:11 (NETS)	Psalm 21:11 (English Elpenor)
On you I was cast from the womb; from my mother’s stomach you have been my God.	I was cast on thee from the womb: thou art my God from my mother’s belly.

Psalm 22, Part 3

Back to Forgiveness and My Religious Mind

Back to Peter’s First Gospel Proclamation Revisited, Part 3

Back to Psalm 22, Part 7

Back to Psalm 22, Part 11

^[1] The NET parallel Greek text and NA²⁸ had ἐν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[2] Matthew 27:39 (NET)

^[3] Mark 15:29a (NET)

Romans, Part 62

Posted on October 1, 2015 by admin

As I continue to consider Rejoice in hope, endure in suffering, persist in prayer,^[1] as a description of love rather than as rules to obey, I want to look at some more truth that love rejoices in along with some more ἀδικία that it does not. What Luke called a parable (παραβολὴν, a form of παραβολή) Matthew presented as a rhetorical question in a discourse about child-rearing: If someone owns a hundred sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray?^[2]

Matthew

Luke

See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.

Matthew 18:10 (NET)

So Jesus told them this parable:

Luke 15:3 (NET)

What do you think? If someone owns a hundred sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray? And if he finds it, I tell you the truth, he will rejoice (χαίρει, a form of χαίρω) more over it than over the ninety-nine that did not go astray.

Matthew 18:12, 13 (NET)

“Which one of you, if he has a hundred sheep and loses one of them, would not leave the ninety-nine in the open pasture and go look for the one that is lost until he finds it? Then when he has found it, he places it on his shoulders, rejoicing (χαίρων, another form of χαίρω). Returning home, he calls together his friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’

Luke 15:4-6 (NET)

In the same way, your Father in heaven is not willing that one of these little ones be lost.

Matthew 18:14 (NET)

I tell you, in the same way there will be more joy (χαρὰ) in heaven over one sinner who repents than over ninety-nine righteous people who have no need to repent.

Luke 15:7 (NET)

I should back up a bit and look at more of the context of Matthew’s Gospel narrative. Jesus’ disciples had asked him, Who is the greatest in the kingdom of heaven?^[3]

He called a child, had him stand among them, and said, “I tell you the truth, unless you turn around and become like little children, you will never enter the kingdom of heaven! Whoever then humbles himself like this little child is the greatest in the kingdom of heaven. And whoever welcomes a child like this in my name welcomes me.”^[4]

Then He began what I am calling a discourse about child-rearing: But if anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone hung around his neck and to be drowned in the open sea.^[5] The Greek word translated causes…to sin is σκανδαλίσῃ (a form of σκανδαλίζω). The definition in the NET reads as follows:

1) to put a stumbling block or impediment in the way, upon which another may trip and fall, metaph. to offend 1a) to entice to sin 1b) to cause a person to begin to distrust and desert one whom he ought to trust and obey 1b1) to cause to fall away 1b2) to be offended in one, i.e. to see in another what I disapprove of and what hinders me from acknowledging his authority 1b3) to cause one to judge unfavourably or unjustly of another 1c) since one who stumbles or whose foot gets entangled feels annoyed 1c1) to cause one displeasure at a thing 1c2) to make indignant 1c3) to be displeased, indignant

It comes from σκάνδαλον a snare or trap, translated stumbling blocks in the next verse: Woe to the world because of stumbling blocks (σκανδάλων, a form of σκάνδαλον)! It is necessary that stumbling blocks (σκάνδαλα, another form of σκάνδαλον) come, but woe to the person through whom they (σκάνδαλον) come.”^[6] The necessity (ἀνάγκη, a form of ἀναγκή) of stumbling blocks is part of the depth of the riches and wisdom and knowledge of God,^[7] how God has consigned all people to disobedience so that he may show mercy to them all.^[8] As I write this my daughter is essentially a witch, a neo-pagan. My part in her defection from Christ was a decision made during my divorce from her mother.

My children wanted to stay with me rather than their mother. I went along with it, hoping their mother would see reason. She called my bluff and asked for money (to which she was entitled) to leave. My biggest concern at that moment was the family’s financial survival. I traveled for a living and would need to hire someone to care for them while I was away. I had no legal rights to my children. (I married into them and hadn’t adopted them because their biological father was still living.) And there were a few more things.

Her care for those children had saved their mother from many (though not all) misguided mistakes. To take that from her seemed dangerous and cruel. Add to that, I was crushed in my own soul to be rejected again by yet another woman. I had serious doubts that I could be a single parent of two teenage children. Did I even want to be a single parent of two teenage children? I wanted to make movies.

I decided that I could walk away with nothing but a paycheck, start over again and still help the family financially, and my wife could not. And so I rejected and abandoned my daughter.

I’m grateful to Stephenie Meyer, Melissa Rosenberg, Catherine Hardwicke and Kristen Stewart for giving me two hours to be a teenage girl in love. Randy Brown, Robert Lorenz, Clint Eastwood and Amy Adams have also helped me immensely in a more didactic way. But both “Twilight” and “Trouble with the Curve” came too late to save me from making potentially the worst decision of a lifetime of bad decisions (Matthew 18:8, 9 NET).

If your hand or your foot causes you to sin, cut it off and throw it away. It is better for you to enter life crippled or lame than to have two hands or two feet and be thrown into eternal fire. And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than to have two eyes and be thrown into fiery hell.

If what I do with my hands, if where I go with my feet, if what I see with my eyes causes me to sin?

Causes you to sin has proven to be the worst of all possible translations of σκανδαλίζει (another form of σκανδαλίζω) for me. It turns my thoughts inward to my sins. My sins are forgiven! Young’s Literal Translation—cause thee to stumble—allows me to see that Jesus was still talking about my real bumbling and stumbling, causing my daughter—one of those little ones who believed in Him—to sin, becoming a stumbling block to her, causing her to desert one whom she ought to trust.

Having watched her struggle through two drug-related psychotic breaks and a stroke, I agree with Jesus that it would have been better for me to kill myself.^[9] It is better for her, however, that I believe that 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…^[10] And I continue to pray that his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness, and his firm control^[11] are all she sees from me from now on, because if I cannot be forgiven…

And by forgiven I mean: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.^[12] An eternity in a fiery hell seems like overkill to me for masturbation or premarital sex or even stealing a gazillion dollars. But if my daughter cannot be found again by the Lord Jesus, if I have condemned her to an eternity in hell, I’m not entirely convinced one eternity in one fiery hell will be sufficient for me.

And though I write like this I still have hope. “I’ll always be here as your daughter,” she texted me as I thought and wrote about these things. She has forgiven me, but not Jesus—not yet. “Your sacrifice has made my education possible and I can never repay you but with love,” she texted. Since faith comes by hearing, and hearing by the word (ρήματος, a form of ῥῆμα) of God,^[13] I pray that He will speak that word, “hear,” to her heart, so she will know Jesus and his Father who has given her so much more than a few dollars. Now this is eternal life, Jesus prayed to his Father, that they know you, the only true God, and Jesus Christ, whom you sent.^[14]

I didn’t intend this essay to be so confessional. I intended to write about an incident in the history of Israel, when a Levite…acquired a concubine from Bethlehem in Judah.^[15] Actually, I wanted to write about what happened on their journey home, after she got angry at him and went home to her father’s house in Bethlehem in Judah,^[16] after he retrieved her from there. But in the KJV she didn’t get angry, she played the whore against him. The note in the NET reads: “Or ‘was unfaithful to him.’ Many have understood the Hebrew verb וַתִּזְנֶה (vattizneh) as being from זָנָה (zanah, “to be a prostitute”), but it may be derived from a root meaning “to be angry; to hate” attested in Akkadian (see HALOT 275 s.v. II זנה).”

Ken Stone wrote in the Jewish Women’s Archive online:

The Hebrew text states that the woman “prostituted herself against” the Levite (19:2). Thus, it has often been assumed that she was sexually unfaithful to him. Certain Greek translations, however, state that she “became angry” with him. The latter interpretation is accepted by a number of commentators and modern English translations, including the NRSV, since the woman goes to her father’s house rather than the house of a male lover. It is also possible that the woman’s “prostitution” does not refer to literal sexual infidelity but is a sort of metaphor for the fact that she leaves her husband. The act of leaving one’s husband is quite unusual in the Hebrew Bible, and the harsh language used to describe it could result from the fact that it was viewed in a very negative light.

And though Mr. Stone mentioned “Certain Greek translations,” the Septuagint reads simply καὶ ἐπορεύθη ἀπ᾽ αὐτοῦ ἡ παλλακὴ αὐτοῦ (literally: “and went from him the concubine of his”).

I won’t comment about a Levite with a concubine, except to say that the Hebrew word pı̂ylegesh (פילגש), translated concubine, does not occur in Exodus, Leviticus, Numbers or Deuteronomy. It occurs in Genesis before God’s law was given and again after in Judges, 2 Samuel, 1 Kings, 1 Chronicles, 2 Chronicles, Esther, Song of Solomon and Ezekiel. But the concubine is a foreign custom to God’s law.

The Levite and his concubine spent the night in Gibeah, in the land of the Benjamites, with an old man from the Ephraimite hill country, the place to which the Levite and his concubine were returning. I made the following table to compare and contrast what happened next to the incident in Sodom the night before it was destroyed.

Judges, the Levite and his concubine

Genesis, Lot and the visitors

They were having a good time, when suddenly some men of the city, some good-for-nothings, surrounded the house and kept beating on the door.

Judges 19:22a (NET)

Before they could lie down to sleep, all the men – both young and old, from every part of the city of Sodom – surrounded the house.

Genesis 19:4 (NET)

The note on good-for-nothings in the NET reads: “‘the men of the city, men, the sons of wickedness.’ The phrases are in apposition; the last phrase specifies what type of men they were. It is not certain if all the men of the city are in view, or just a group of troublemakers. In 20:5 the town leaders are implicated in the crime, suggesting that all the men of the city were involved. If so, the implication is that the entire male population of the town were good-for-nothings.” The text is clearer regarding Sodom: Now the people of Sodom were extremely wicked rebels against the Lord (yehôvâh).^[17]

Judges, the Levite and his concubine

Genesis, Lot and the visitors

They said to the old man who owned the house, “Send out the man who came to visit you so we can have sex with him.”

Judges 19:22b (NET)

They shouted to Lot, “Where are the men who came to you tonight? Bring them out to us so we can have sex with them!”

Genesis 19:5 (NET)

The man who owned the house went outside and said to them, “No, my brothers! Don’t do this wicked thing! After all, this man is a guest in my house. Don’t do such a disgraceful thing!

Judges 19:23 (NET)

Lot went outside to them, shutting the door behind him. He said, “No, my brothers! Don’t act so wickedly!

Genesis 19:6, 7 (NET)

Here are my virgin daughter and my guest’s concubine. I will send them out and you can abuse them and do to them whatever you like. But don’t do such a disgraceful thing to this man!”

Judges 19:24 (NET)

Look, I have two daughters who have never had sexual relations with a man. Let me bring them out to you, and you can do to them whatever you please. Only don’t do anything to these men, for they have come under the protection of my roof.”

Genesis 19:8 (NET)

Chivalry as a moral code was invented much later.

Judges, the Levite and his concubine

Genesis, Lot and the visitors

The men refused to listen to him…

Judges 19:25a (NET)

“Out of our way!” they cried, and “This man came to live here as a foreigner, and now he dares to judge (Septuagint: κρίσιν κρίνειν) us! We’ll do more harm to you than to them!” They kept pressing in on Lot until they were close enough to break down the door.

Genesis 19:9 (NET)

…so the Levite grabbed his concubine and made her go outside.

Judges 19:25b (NET)

So the men inside reached out and pulled Lot back into the house as they shut the door. Then they struck the men who were at the door of the house, from the youngest to the oldest, with blindness.

Genesis 19:10, 11a (NET)

They raped her and abused her all night long until morning. They let her go at dawn.

Judges 19:25c (NET)

The men outside wore themselves out trying to find the door.

Genesis 19:11b (NET)

The Benjamites who did this were not “godless Sodomites,” extremely wicked rebels against the Lord (yehôvâh, ליהוה), but sons of Israel living in the promised land.

Judges, the Levite and his concubine

Genesis, Lot and the visitors

The woman arrived back at daybreak and was sprawled out on the doorstep of the house where her master was staying until it became light. When her master got up in the morning, opened the doors of the house, and went outside to start on his journey, there was the woman, his concubine, sprawled out on the doorstep of the house with her hands on the threshold.

Judges 19:26, 27 (NET)

Then the two visitors said to Lot, “Who else do you have here? Do you have any sons-in-law, sons, daughters, or other relatives in the city? Get them out of this place because we are about to destroy it. The outcry against this place is so great before the Lord (yehôvâh, יהוה) that he (yehôvâh, יהוה) has sent us to destroy it.”

Genesis 19:12, 13 (NET)

The woman was dead. Dear God, I hope she was dead (Judges 19:29, 30 NET):

When he got home, [the Levite] took a knife, grabbed his concubine, and carved her up into twelve pieces. Then he sent the pieces throughout Israel. Everyone who saw the sight said, “Nothing like this has happened or been witnessed during the entire time since the Israelites left the land of Egypt! Take careful note of it! Discuss it and speak!”

Romans, Part 63

Back to Romans, Part 64

^[1] Romans 12:12 (NET)

^[2] Matthew 18:12 (NET)

^[3] Matthew 18:1b (NET)

^[4] Matthew 18:2-5 (NET)

^[5] Matthew 18:6 (NET)

^[6] Matthew 18:7 (NET)

^[7] Romans 11:33a (NET)

^[8] Romans 11:32 (NET)

^[9] Matthew 18:6b (NET)

^[10] Galatians 2:20a (NET)

^[11] Galatians 5:22, 23 (NET)

^[12] Isaiah 1:18b (NKJV) Table

^[13] Romans 10:17 (NKJV)

^[14] John 17:3 (NET)

^[15] Judges 19:1b (NET)

^[16] Judges 19:2a (NET)

^[17] Genesis 13:13 (NET)

Romans, Part 13

Posted on August 20, 2012 by admin

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Romans 10:5b (NET Parallel Greek)	Leviticus 18:5b (Septuagint BLB)	Leviticus 18:5b (Septuagint Elpenor)
ὁ ποιήσας \|αὐτὰ\| ἄνθρωπος ζήσεται ἐν \|αὐτοῖς\|	ἃ ποιήσας ἄνθρωπος ζήσεται ἐν αὐτοῗς	ἃ ποιήσας αὐτά ἄνθρωπος ζήσεται ἐν αὐτοῖς
Romans 10:5b (NET)	Leviticus 18:5b (NETS)	Leviticus 18:5b (English Elpenor)
The one who does these things will live by them.	as for the things a person does, he shall live by them	which if a man do, he shall live in them

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

Romans 10:6b (NET Parallel Greek)	Deuteronomy 9:4a (Septuagint BLB)	Deuteronomy 9:4a (Septuagint Elpenor)
μὴ εἴπῃς ἐν τῇ καρδίᾳ σου	μὴ εἴπῃς ἐν τῇ καρδίᾳ σου	μὴ εἴπῃς ἐν τῇ καρδίᾳ σου
Romans 10:6b (NET)	Deuteronomy 9:4a (NETS)	Deuteronomy 9:4a (English Elpenor)
Do not say in your heart,	do not say in your heart,	Speak not in thine heart,

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

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

Romans 10:6c (NET Parallel Greek)	Deuteronomy 30:12b (Septuagint BLB)	Deuteronomy 30:12b (Septuagint Elpenor)
τίς ἀναβήσεται εἰς τὸν οὐρανόν	τίς ἀναβήσεται ἡμῗν εἰς τὸν οὐρανὸν	τίς ἀναβήσεται ἡμῖν εἰς τὸν οὐρανὸν
Romans 10:6c (NET)	Deuteronomy 30:12b (NETS)	Deuteronomy 30:12b (English Elpenor)
Who will ascend into heaven?	Who will go up to the sky…for us?	Who shall go up for us into heaven,

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

Romans 10:7a (NET Parallel Greek)	Deuteronomy 30:13b (Septuagint BLB)	Deuteronomy 30:13b (Septuagint Elpenor)
τίς καταβήσεται εἰς τὴν ἄβυσσον	τίς διαπεράσει ἡμῗν εἰς τὸ πέραν τῆς θαλάσσης	τίς διαπεράσει ἡμῖν εἰς τὸ πέραν τῆς θαλάσσης
Romans 10:7a (NET)	Deuteronomy 30:13b (NETS)	Deuteronomy 30:13b (English Elpenor)
Who will descend into the abyss?	Who will cross to the other side of the sea for us	Who will go over for us to the other side of the sea…for us

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

Romans 10:8b (NET Parallel Greek)	Deuteronomy 30:14a (Septuagint BLB)	Deuteronomy 30:14a (Septuagint Elpenor)
ἐγγύς σου τὸ ρῆμα ἐστιν ἐν τῷ στόματι σου καὶ ἐν τῇ καρδίᾳ σου	ἔστιν σου ἐγγὺς τὸ ῥῆμα σφόδρα ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου	ἐγγύς σού ἐστι τὸ ρῆμα σφόδρα ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου
Romans 10:8b (NET)	Deuteronomy 30:14a (NETS)	Deuteronomy 30:14a (English Elpenor)
The word is near you, in your mouth and in your heart	The word is very near to you, in your mouth and in your heart	The word is very near thee, in thy mouth, and in thine heart

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

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

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

Leviticus 18:5 (Septuagint BLB)	Leviticus 18:5 (Septuagint Elpenor)
καὶ φυλάξεσθε πάντα τὰ προστάγματά μου καὶ πάντα τὰ κρίματά μου καὶ ποιήσετε αὐτά ἃ ποιήσας ἄνθρωπος ζήσεται ἐν αὐτοῗς ἐγὼ κύριος ὁ θεὸς ὑμῶν	καὶ φυλάξεσθε πάντα τὰ προστάγματά μου καὶ πάντα τὰ κρίματά μου καὶ ποιήσετε αὐτά, ἃ ποιήσας αὐτά ἄνθρωπος ζήσεται ἐν αὐτοῖς· ἐγὼ Κύριος ὁ Θεὸς ὑμῶν
Leviticus 18:5 (NETS)	Leviticus 18:5 (English Elpenor)
And you shall keep all my ordinances and all my judgments, and you shall do them; as for the things a person does, he shall live by them; I am the Lord your God.	So ye shall keep all my ordinances, and all my judgments, and do them; which if a man do, he shall live in them: I [am] the Lord your God.

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

Leviticus 18:3 (Septuagint BLB)	Leviticus 18:3 (Septuagint Elpenor)
κατὰ τὰ ἐπιτηδεύματα γῆς Αἰγύπτου ἐν ᾗ κατῳκήσατε ἐπ᾽ αὐτῇ οὐ ποιήσετε καὶ κατὰ τὰ ἐπιτηδεύματα γῆς Χανααν εἰς ἣν ἐγὼ εἰσάγω ὑμᾶς ἐκεῗ οὐ ποιήσετε καὶ τοῗς νομίμοις αὐτῶν οὐ πορεύσεσθε	κατά τὰ ἐπιτηδεύματα Αἰγύπτου, ἐν ᾗ κατῳκήσατε ἐπ᾿ αὐτῇ, οὐ ποιήσετε καὶ κατὰ τὰ ἐπιτηδεύματα γῆς Χαναάν, εἰς ἣν ἐγὼ εἰσάγω ὑμᾶς ἐκεῖ, οὐ ποιήσετε καὶ τοῖς νομίμοις αὐτῶν οὐ πορεύσεσθε
Leviticus 18:3 (NETS)	Leviticus 18:3 (English Elpenor)
You shall not act according to the practices of the land of Egypt, wherein you lived, and you shall not act according to the practices of the land of Chanaan, there where I am bringing you, and you shall not live by their precepts.	Ye shall not do according to the devices of Egypt, in which ye dwelt: and according to the devices of the land of Chanaan, into which I bring you, ye shall not do; and ye shall not walk in their ordinances.

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

Leviticus 18:4 (Septuagint BLB)	Leviticus 18:4 (Septuagint Elpenor)
τὰ κρίματά μου ποιήσετε καὶ τὰ προστάγματά μου φυλάξεσθε πορεύεσθαι ἐν αὐτοῗς ἐγὼ κύριος ὁ θεὸς ὑμῶν	τὰ κρίματά μου ποιήσετε καὶ τὰ προστάγματά μου φυλάξεσθε καὶ πορεύεσθε ἐν αὐτοῖς· ἐγὼ Κύριος ὁ Θεὸς ὑμῶν
Leviticus 18:4 (NETS)	Leviticus 18:4 (English Elpenor)
My judgments you shall perform, and my ordinances you shall keep, to walk by them; I am the Lord your God.	Ye shall observe my judgments, and shall keep my ordinances, and shall walk in them: I [am] the Lord your God.

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

Deuteronomy 30:1 (Septuagint BLB)	Deuteronomy 30:1 (Septuagint Elpenor)
καὶ ἔσται ὡς ἂν ἔλθωσιν ἐπὶ σὲ πάντα τὰ ῥήματα ταῦτα ἡ εὐλογία καὶ ἡ κατάρα ἣν ἔδωκα πρὸ προσώπου σου καὶ δέξῃ εἰς τὴν καρδίαν σου ἐν πᾶσιν τοῗς ἔθνεσιν οὗ ἐάν σε διασκορπίσῃ κύριος ἐκεῗ	ΚΑΙ ἔσται ὡς ἂν ἔλθωσιν ἐπὶ σὲ πάντα τὰ ῥήματα ταῦτα, ἡ εὐλογία καὶ ἡ κατάρα, ἣν ἔδωκα πρὸ προσώπου σου, καὶ δέξῃ εἰς τὴν καρδίαν σου ἐν πᾶσι τοῖς ἔθνεσιν, οὗ ἐὰν διασκορπίσῃ σε Κύριος ἐκεῖ,
Deuteronomy 30:1 (NETS)	Deuteronomy 30:1 (English Elpenor)
And it shall be, when all these words come upon you, the blessing and the curse that I gave before you, that you shall receive them into your heart among all the nations wherever the Lord may scatter you there,	And it shall come to pass when all these things shall have come upon thee, the blessing and the curse, which I have set before thy face, and thou shalt call [them] to mind among all the nations, wherein the Lord shall have scattered thee,

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

Deuteronomy 30:2 (Septuagint BLB)	Deuteronomy 30:2 (Septuagint Elpenor)
καὶ ἐπιστραφήσῃ ἐπὶ κύριον τὸν θεόν σου καὶ ὑπακούσῃ τῆς φωνῆς αὐτοῦ κατὰ πάντα ὅσα ἐγὼ ἐντέλλομαί σοι σήμερον ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου	καὶ ἐπιστραφήσῃ ἐπὶ Κύριον τὸν Θεόν σου καὶ εἰσακούσῃ τῆς φωνῆς αὐτοῦ κατὰ πάντα, ὅσα ἐγὼ ἐντέλλομαί σοι σήμερον, ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς ψυχῆς σου
Deuteronomy 30:2 (NETS)	Deuteronomy 30:2 (English Elpenor)
and you shall return to the Lord your God and obey his voice regarding everything I command you today, with the whole of your heart and with the whole of your soul.	and shalt return to the Lord thy God, and shalt hearken to his voice, according to all things which I charge thee this day, with all thy heart, and with all thy soul;

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

Deuteronomy 30:3 (Septuagint BLB)	Deuteronomy 30:3 (Septuagint Elpenor)
καὶ ἰάσεται κύριος τὰς ἁμαρτίας σου καὶ ἐλεήσει σε καὶ πάλιν συνάξει σε ἐκ πάντων τῶν ἐθνῶν εἰς οὓς διεσκόρπισέν σε κύριος ἐκεῗ	καὶ ἰάσεται Κύριος τὰς ἁμαρτίας σου καὶ ἐλεήσει σε καὶ πάλιν συνάξει σε ἐκ πάντων τῶν ἐθνῶν, εἰς οὓς διεσκόρπισέ σε Κύριος ἐκεῖ
Deuteronomy 30:3 (NETS)	Deuteronomy 30:3 (English Elpenor)
And the Lord will heal your sins and have mercy on you and gather you again from all the nations among whom the Lord has scattered you there.	then the Lord shall heal thine iniquities, and shall pity thee, and shall again gather thee out from all the nations, among which the Lord has scattered thee.

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

Deuteronomy 30:9 (Septuagint BLB)	Deuteronomy 30:9 (Septuagint Elpenor)
καὶ πολυωρήσει σε κύριος ὁ θεός σου ἐν παντὶ ἔργῳ τῶν χειρῶν σου ἐν τοῗς ἐκγόνοις τῆς κοιλίας σου καὶ ἐν τοῗς γενήμασιν τῆς γῆς σου καὶ ἐν τοῗς ἐκγόνοις τῶν κτηνῶν σου ὅτι ἐπιστρέψει κύριος ὁ θεός σου εὐφρανθῆναι ἐπὶ σὲ εἰς ἀγαθά καθότι ηὐφράνθη ἐπὶ τοῗς πατράσιν σου	καὶ πολυωρήσει σε Κύριος ὁ Θεός σου ἐν παντὶ ἔργῳ τῶν χειρῶν σου, ἐν τοῖς ἐκγόνοις τῆς κοιλίας σου καὶ ἐν τοῖς ἐκγόνοις τῶν κτηνῶν σου καὶ ἐν τοῖς γενήμασι τῆς γῆς σου· ὅτι ἐπιστρέψει Κύριος ὁ Θεός σου εὐφρανθῆναι ἐπὶ σοὶ εἰς ἀγαθά, καθότι εὐφράνθη ἐπὶ τοῖς πατράσι σου,
Deuteronomy 30:9 (NETS)	Deuteronomy 30:9 (English Elpenor)
and the Lord your God will treat you with care in every work of your hands, in the progeny of your belly and in the produce of your land and in the progeny of your livestock. For the Lord your God will turn to be joyful toward you for good things, just as he was joyful over your fathers,	And the Lord thy God shall bless thee in every work of thine hands, in the offspring of thy body, and in the offspring of thy cattle, and in the fruits of thy land, because the Lord thy God will again rejoice over thee for good, as he rejoiced over thy fathers:

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

Deuteronomy 30:10 (Septuagint BLB)	Deuteronomy 30:10 (Septuagint Elpenor)
ἐὰν εἰσακούσῃς τῆς φωνῆς κυρίου τοῦ θεοῦ σου φυλάσσεσθαι καὶ ποιεῗν πάσας τὰς ἐντολὰς αὐτοῦ καὶ τὰ δικαιώματα αὐτοῦ καὶ τὰς κρίσεις αὐτοῦ τὰς γεγραμμένας ἐν τῷ βιβλίῳ τοῦ νόμου τούτου ἐὰν ἐπιστραφῇς ἐπὶ κύριον τὸν θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου	ἐὰν εἰσακούσῃς τῆς φωνῆς Κυρίου τοῦ Θεοῦ σου, φυλάσσεσθαι τὰς ἐντολὰς αὐτοῦ καὶ τὰ δικαιώματα αὐτοῦ καὶ τὰς κρίσεις αὐτοῦ τὰς γεγραμμένας ἐν τῷ βιβλίῳ τοῦ νόμου τούτου, ἐὰν ἐπιστραφῇς ἐπὶ Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου
Deuteronomy 30:10 (NETS)	Deuteronomy 30:10 (English Elpenor)
if you listen to the voice of the Lord your God, to keep his commandments and his statutes and his judgments that are written in the book of this law, if you turn to the Lord your God with the whole of your heart and with the whole of your soul,	if thou wilt hearken to the voice of the Lord thy God, to keep his commandments, and his ordinances, and his judgments written in the book of this law, if thou turn to the Lord thy God with all thine heart, and with all thy soul.

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

Deuteronomy 9:4 (Septuagint BLB)	Deuteronomy 9:4 (Septuagint Elpenor)
μὴ εἴπῃς ἐν τῇ καρδίᾳ σου ἐν τῷ ἐξαναλῶσαι κύριον τὸν θεόν σου τὰ ἔθνη ταῦτα ἀπὸ προσώπου σου λέγων διὰ τὰς δικαιοσύνας μου εἰσήγαγέν με κύριος κληρονομῆσαι τὴν γῆν τὴν ἀγαθὴν ταύτην ἀλλὰ διὰ τὴν ἀσέβειαν τῶν ἐθνῶν τούτων κύριος ἐξολεθρεύσει αὐτοὺς πρὸ προσώπου σου	μὴ εἴπῃς ἐν τῇ καρδίᾳ σου ἐν τῷ ἐξαναλῶσαι Κύριον τὸν Θεόν σου τὰ ἔθνη ταῦτα πρὸ προσώπου σου λέγων· διὰ τὰς δικαιοσύνας μου εἰσήγαγέ με Κύριος κληρονομῆσαι τὴν γῆν τὴν ἀγαθὴν ταύτην
Deuteronomy 9:4 (NETS)	Deuteronomy 9:4 (English Elpenor)
When the Lord your God eliminates these nations before you, do not say in your heart, saying: “It is because of my righteousness that the Lord has brought me in to inherit this good land,” but because of the impiety of these nations the Lord will destroy them utterly before you.	Speak not in thine heart, when the Lord thy God has destroyed these nations before thy face, saying, For my righteousness the Lord brought me in to inherit this good land.

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

Deuteronomy 30:12 (Septuagint BLB)	Deuteronomy 30:12 (Septuagint Elpenor)
οὐκ ἐν τῷ οὐρανῷ ἄνω ἐστὶν λέγων τίς ἀναβήσεται ἡμῗν εἰς τὸν οὐρανὸν καὶ λήμψεται αὐτὴν ἡμῗν καὶ ἀκούσαντες αὐτὴν ποιήσομεν	οὐκ ἐν τῷ οὐρανῷ ἄνω ἐστὶ λέγων· τίς ἀναβήσεται ἡμῖν εἰς τὸν οὐρανὸν καὶ λήψεται ἡμῖν αὐτήν, καὶ ἀκούσαντες αὐτὴν ποιήσομεν
Deuteronomy 30:12 (NETS)	Deuteronomy 30:12 (English Elpenor)
It is not up in the sky, saying, “Who will go up to the sky and get it for us? And when we hear it, we shall do it.”	It is not in heaven above, [as if there were one] saying, Who shall go up for us into heaven, and shall take it for us, and we will hear and do it?

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

Deuteronomy 30:13 (Septuagint BLB)	Deuteronomy 30:13 (Septuagint Elpenor)
οὐδὲ πέραν τῆς θαλάσσης ἐστὶν λέγων τίς διαπεράσει ἡμῗν εἰς τὸ πέραν τῆς θαλάσσης καὶ λήμψεται ἡμῗν αὐτήν καὶ ἀκουστὴν ἡμῗν ποιήσει αὐτήν καὶ ποιήσομεν	οὐδὲ πέραν τῆς θαλάσσης ἐστὶ λέγων· τίς διαπεράσει ἡμῖν εἰς τὸ πέραν τῆς θαλάσσης καὶ λήψεται ἡμῖν αὐτήν, καὶ ἀκουστὴν ἡμῖν ποιήσῃ αὐτήν, καὶ ποιήσομεν
Deuteronomy 30:13 (NETS)	Deuteronomy 30:13 (English Elpenor)
Neither is it beyond the sea, saying, “Who will cross to the other side of the sea for us and get it for us? And when we hear it, we shall do it.”	Neither is it beyond the sea, saying, Who will go over for us to the other side of the sea, and take it for us, and make it audible to us, and we will do it?

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

Deuteronomy 30:14 (Septuagint BLB)	Deuteronomy 30:14 (Septuagint Elpenor)
ἔστιν σου ἐγγὺς τὸ ῥῆμα σφόδρα ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου καὶ ἐν ταῗς χερσίν σου αὐτὸ ποιεῗν	ἐγγύς σού ἐστι τὸ ρῆμα σφόδρα ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου καὶ ἐν ταῖς χερσί σου ποιεῖν αὐτό
Deuteronomy 30:14 (NETS)	Deuteronomy 30:14 (English Elpenor)
The word is very near to you, in your mouth and in your heart and in your hands, to do it.	The word is very near thee, in thy mouth, and in thine heart, and in thine hands to do it.

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

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

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

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

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

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

Paul’s OT Quotes – Romans 10:5-8

Romans, Part 14

Back to Solomon’s Wealth, Part 4

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Back to Romans, Part 75

Back to Fear – Deuteronomy, Part 4

Back to Fear – Deuteronomy, Part 11

Back to To Make Holy, Part 4

Back to Romans, Part 76

Back to The Lost Son of Perdition, Part 7

¹ Romans 3:1a (NET)

² John 10:10b (NET)

³ Romans 3:1b (NET)

⁴ 1 Timothy 4:8 (NET)

⁵ 2 Timothy 3:16, 17 (NET)

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

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

⁸ Titus 3:8 (NET)

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

¹⁰ Romans 3:2 (NET)

¹¹ Romans 9:4, 5 (NET)

¹² Romans 3:3 (NET)

¹³ 1 Corinthians 5:1 (NET)

¹⁴ 1 Corinthians 6:9-11 (NET)

¹⁵ Romans 10:17a (NKJV)

¹⁶ Romans 10:17 (NET)

¹⁷ Romans 10:17 (NKJV)

¹⁸ In the NET parallel Greek text, NA²⁸ and Byzantine Majority Text Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus.

¹⁹ Romans 10:5 (NET)

²⁰ Leviticus 18:3-5 (NET)

²¹ Romans 10:6 (NET)

²² Romans 10:6-8 (NET)

²³ Romans 10:17 (NKJV) Table

²⁴ Romans 3:3 (NET)

²⁵ Romans 3:4 (NET) Table

²⁶ Romans 8:28 (NET)

²⁷ Isaiah 1:18 (NKJV) Table

²⁸ Deuteronomy 9:4b (Tanakh)

Jedidiah, Part 4

Posted on July 10, 2012 by admin

Look, you desire integrity in the inner man,¹ David’s song continued. This is a truth he learned the hard way with Bathsheba. But I could hear the voice of Jesus, You have heard that it was said,² “Do not commit adultery (μοιχεύσεις, a form of μοιχεύω).” But I say to you that whoever looks at a woman to desire her³ has already committed adultery (ἐμοίχευσεν, another form of μοιχεύω) with her in his heart,⁴ in that inner man where the Lord desires integrity.

David’s song continued, you want me to possess wisdom (See Addendum below).⁵ Assuming that Psalm 139 was written later in David’s life than Psalm 51, that wisdom was acquired: O Lord, you examine me and know. You know when I sit down and when I get up; even from far away you understand my motives. You carefully observe me when I travel or when I lie down to rest; you are aware of everything I do. Certainly my tongue does not frame a word without you, O Lord, being thoroughly aware of it [Table14 below]. You squeeze me in from behind and in front; you place your hand on me [Table16 below]. Your knowledge is beyond my comprehension; it is so far beyond me, I am unable to fathom it.⁶

Sprinkle me with water and I will be pure; wash me and I will be whiter than snow.⁷ David did not sacrifice his daughter to purify himself, or divorce his wives and send his children away. And though the Hebrew for Sprinkle me with water (literally, Purge me with hyssop) refers to the plant used in religious rites of purification to sprinkle water or blood, David did not run off to a priest either. His faith did not rest on his own reform efforts or religious ritual but upon God. David used the language of religious ritual to reach out for the actual purification and cleansing from sin that only comes from God. The phrase whiter than snow reminded me of Isaiah, the prophet who lived and wrote many centuries after the time of David.

The Old Testament only began to make sense to me when I started to read it as if it were intended for primarily one reader. I began to hear it as a mnemonic device written and preserved to remind one twelve-year-old Jewish boy who He was, what He had said and done, what had transpired as a result, and what He had come to do. Before Jesus was born of a virgin and walked this earth as a man, He spoke through the prophet Isaiah, revealing some of his most profound thoughts. I’m not saying that Isaiah’s time is when Jesus decided to walk this earth and be publicly displayed…at his death as the mercy seat accessible through faith,⁸ that was some time before the world began.⁹ But I will say that the book of Isaiah as a whole goes a long way to explaining why He chose to do it.

Listen, O heavens, pay attention, O earth! Isaiah’s prophetic words began. For the Lord speaks: “I raised children, I brought them up, but they have rebelled against me! An ox recognizes its owner, a donkey recognizes where its owner puts its food; but Israel does not recognize me, my people do not understand.”¹⁰ “Come, let’s consider your options,” says the Lord. “Though your sins have stained you like the color red, you can become white like snow; though they are as easy to see as the color scarlet, you can become white like wool.”¹¹

This translation is exactly what I understood the first time I read this verse in a different translation of the Bible. The upside was I recognized that forgiveness included not merely pardon from the penalty of sin, but cleansing from sin. I’ll consider the downside in a moment. Now I want to consider a forgiveness that merely pardoned the sinner without cleansing any sin.

Movies deal with redemption schemes all the time, and some are more self-conscious about it than others. In the movie The Final Cut, the EyeTech company has marketed a biological implant that records video and audio through a person’s eyes and ears throughout that person’s life. The protagonist played by Robin Williams is a cutter, a man who extracts data from an implant after the host’s death and edits a “Rememory” for showing at a memorial service. The antagonist, Jim Caviezel, is a reformed cutter who has joined with the people protesting against EyeTech and the cutters who profit from this work.

The cutter, apparently out of a sense of guilt, specialized in producing Rememories for notorious and unsavory characters that other cutters wouldn’t touch. The reformed cutter accused him of taking murderers and making them saints. The cutter countered that he was able to forgive people long after they could be punished for their sins. He considered himself a sin eater.¹² Both the former cutter and the audience feel the inadequacy of this type of forgiveness. The redemption for Robin Williams’ character comes when he is just as happy not to make a Rememory for a deceased child molester due to circumstances beyond his control.

But my original understanding of—Though your sins have stained you like the color red, you can become white like snow; though they are as easy to see as the color scarlet, you can become white like wool—is not what the verse actually says. Even the translators of the NET acknowledge in a footnote that the verse says, Though your sins have stained you like the color red, they can become white like snow; though they are as easy to see as the color scarlet, they can become white like wool. It took me some time to take this verse literally. But for the Lord to prevail when He is judged ¹³ for forgiving me, something must be done about the impact of my sins on others.

David’s song continued: Grant me the ultimate joy of being forgiven! May the bones you crushed rejoice! Hide your face from my sins! Wipe away all my guilt!¹⁴ Was David grasping at something like make my sin white as snow? Or was he self-focused here? Frankly, I don’t know. God didn’t crush David’s bones literally, but set him up through Nathan’s hypothetical to experience Uriah’s pain. David certainly felt a responsibility for his child with Bathsheba. Did David truly believe he could experience the ultimate joy of being forgiven apart from some justice for Uriah and the child? And I don’t mean retributive justice here, but some muting of the impact of David’s sin which resulted in their deaths.

I don’t know how God might accomplish this. Apart from the obvious strategy of paying back money I stole with interest, I’m also at a loss to know how I or God could mute the impact of my sins on others. Such knowledge is beyond my comprehension.¹⁵ I’ve thought about exploring it in a drama something like Sartre’s No Exit: Samuel, Saul, Uriah, and David’s and Bathsheba’s first child discuss the topic in Sheol. All I’ve ever gotten a handle on is the ending, based on 1 Peter 3:17-22: David’s and Bathsheba’s first child rushes in like a messenger and informs the other three, “The Messiah is here.” All rise and hurry to see. Samuel mutters, “Messiah, what’s he doing here?” The messenger, leading the way, shakes his head, “I don’t know. I think they killed him.”

Though I may not understand how God makes sins white like snow or wool, I’m confident He doesn’t use a moral rationalization. At the end of the The Final Cut the reformed cutter returned to cutting. He wanted to expose the child molester’s sin, hoping to bring down the EyeTech company. He stared at an image of the cutter, and spoke as if to him, but it seemed more like he was trying to convince himself that his own actions were justified because they were in service of this greater good. This is the moral rationalization of tyrants and terrorists. Perhaps it is unnecessary to say, but The Final Cut did not fare well at the box office.

Filmmakers don’t concern themselves with redemption strategies because they are avid moral philosophers—necessarily. They are interested in believable character arcs to make their stories ring true. They know that audiences expect a certain moral order to the universe their stories inhabit, whether they believe in such a moral order for their own lives or not. And they know from experience that movies that do not satisfy that sense of moral order will be punished at the box office. Evil characters suffer the consequences of their actions. Good characters redeem themselves by acts of bravery, good deeds or self-sacrifice. Movies are fundamentally religious exercises in almost precisely the way I am using the term. Successful movies reflect the religious attitudes of the audience that made them successful.

Addendum: January 4, 2020
In the translations from the Masoretic text בַטֻּח֑וֹת (inward parts, inner man) was part of the first clause and וּ֜בְסָתֻ֗ם (hidden part) part of the second in the Tanakh, while וּ֜בְסָתֻ֗ם was ignored apparently by the NET translators.

Masoretic Text		Septuagint
Psalm 51:6 (Tanakh)	Psalm 51:6 (NET)	Psalm 50:8 (NETS)	Psalm 50:8 (English Elpenor)
Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.	Look, you desire integrity in the inner man; you want me to possess wisdom.	For, look, you loved truth; the unclear and secret aspects of your wisdom you made clear to me.	For, behold, thou lovest truth: thou hast manifested to me the secret and hidden things of thy wisdom.

Morfix was no help at all.

Psalm 51:6 (51:8)
Hebrew	Tanakh	Homographs	English Definitions
בַטֻּח֑וֹת בטחות	in the inward parts	N/A	N/A
וּ֜בְסָתֻ֗ם ובסתם	and in the hidden part	סְתָם	(colloquial) purposelessly; (colloquial) simply, just
וּ֜בְסָתֻ֗ם ובסתם	and in the hidden part	סֶתֶם	blockage

The rabbis chose ἄδηλα a form of ἄδηλος, “unknown, hidden, indistinct, secret, unseen, not clear, uncertain, obscure,” for בַטֻּח֑וֹת; κρύφια a form of κρύφιος, “secret, hidden” for וּ֜בְסָתֻ֗ם. They assigned both, however, to the second clause.

Tables comparing Psalm 51:6; Exodus 20:14 (20:13); Deuteronomy 5:18 (5:17); Psalm 139:1; 139:2; 139:3; 139:4; 139:5; 139:6; 51:7; Isaiah 1:2; 1:3; 1:18; Psalm 51:8 and 51:9 in the Tanakh, KJV and NET, and tables comparing Psalm 51:6 (50:8); Exodus 20:14 (20:13); Deuteronomy 5:18 (5:17); Psalm 139:1 (138:1); 139:2 (138:2); 139:3 (138:3); 139:4 (138:4); 139:5 (138:5); 139:6 (138:6); 51:7 (50:9); Isaiah 1:2; 1:3; 1:18; Psalm 51:8 (50:10) and 51:9 (50:11) in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Matthew 5:27, 28 in the NET and KJV.

Psalm 51:6 (Tanakh)	Psalm 51:6 (KJV)	Psalm 51:6 (NET)
Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.	Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.	Look, you desire integrity in the inner man; you want me to possess wisdom.

Psalm 51:6 (Septuagint BLB)	Psalm 50:8 (Septuagint Elpenor)
ἰδοὺ γὰρ ἀλήθειαν ἠγάπησας τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι	ἰδοὺ γὰρ ἀλήθειαν ἠγάπησας, τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι
Psalm 50:8 (NETS)	Psalm 50:8 (English Elpenor)
For, look, you loved truth; the unclear and secret aspects of your wisdom you made clear to me.	For, behold, thou lovest truth: thou hast manifested to me the secret and hidden things of thy wisdom.

Exodus 20:13 (Tanakh)	Exodus 20:14 (KJV)	Exodus 20:14 (NET)
Thou shalt not murder; Thou shalt not commit adultery; Thou shalt not steal; Thou shalt not bear false witness against thy neighbour.	Thou shalt not commit adultery.	“You shall not commit adultery.

Exodus 20:14 (Septuagint BLB)	Exodus 20:13 (Septuagint Elpenor)
οὐ μοιχεύσεις	οὐ μοιχεύσεις
Exodus 20:13 (NETS)	Exodus 20:13 (English Elpenor)
You shall not commit adultery.	Thou shalt not commit adultery.

Deuteronomy 5:17 (Tanakh)	Deuteronomy 5:18 (KJV)	Deuteronomy 5:18 (NET)
Thou shalt not murder. Neither shalt thou commit adultery. Neither shalt thou steal. Neither shalt thou bear false witness against thy neighbour.	Neither shalt thou commit adultery.	“You must not commit adultery.

Deuteronomy 5:18 (Septuagint BLB)	Deuteronomy 5:18 (Septuagint Elpenor)
οὐ μοιχεύσεις	οὐ μοιχεύσεις
Deuteronomy 5:17 (NETS)	Deuteronomy 5:18 (English Elpenor)
You shall not commit adultery.	Thou shalt not commit adultery.

Psalm 139:1 (Tanakh)	Psalm 139:1 (KJV)	Psalm 139:1 (NET)
O lord, thou hast searched me, and known me.	To the chief Musician, A Psalm of David. O LORD, thou hast searched me, and known me.	For the music director, a psalm of David. O Lord, you examine me and know me.

Psalm 139:1 (Septuagint BLB)	Psalm 138:1 (Septuagint Elpenor)
εἰς τὸ τέλος ψαλμὸς τῷ Δαυιδ κύριε ἐδοκίμασάς με καὶ ἔγνως με	Εἰς τὸ τέλος· ψαλμὸς τῷ Δαυΐδ. – ΚΥΡΙΕ, ἐδοκίμασάς με, καὶ ἔγνως με
Psalm 138:1 (NETS)	Psalm 138:1 (English Elpenor)
Regarding completion. Pertaining to Dauid. A Psalm. O Lord, you examined me and knew me.	[For the end, a Psalm of David.] O Lord, thou hast proved me, and known me.

Psalm 139:2 (Tanakh)	Psalm 139:2 (KJV)	Psalm 139:2 (NET)
Thou knowest my downsitting and mine uprising, thou understandest my thought afar off.	Thou knowest my downsitting and mine uprising, thou understandest my thought afar off.	You know when I sit down and when I get up; even from far away you understand my motives.

Psalm 139:2 (Septuagint BLB)	Psalm 138:2 (Septuagint Elpenor)
σὺ ἔγνως τὴν καθέδραν μου καὶ τὴν ἔγερσίν μου σὺ συνῆκας τοὺς διαλογισμούς μου ἀπὸ μακρόθεν	σὺ ἔγνως τὴν καθέδραν μου καὶ τὴν ἔγερσίν μου, σὺ συνῆκας τοὺς διαλογισμούς μου ἀπὸ μακρόθεν
Psalm 138:2 (NETS)	Psalm 138:2 (English Elpenor)
It was you who knew my sitting down and my rising up; it was you who discerned my thoughts from far away.	Thou knowest my down-sitting and mine up-rising: thou understandest my thoughts long before.

Psalm 139:3 (Tanakh)	Psalm 139:3 (KJV)	Psalm 139:3 (NET)
Thou compassest my path and my lying down, and art acquainted with all my ways.	Thou compassest my path and my lying down, and art acquainted with all my ways.	You carefully observe me when I travel or when I lie down to rest; you are aware of everything I do.

Psalm 139:3 (Septuagint BLB)	Psalm 138:3 (Septuagint Elpenor)
τὴν τρίβον μου καὶ τὴν σχοῗνόν μου σὺ ἐξιχνίασας καὶ πάσας τὰς ὁδούς μου προεῗδες	τὴν τρίβον μου καὶ τὴν σχοῖνόν μου ἐξιχνίασας καὶ πάσας τὰς ὁδούς μου προεῖδες
Psalm 138:3 (NETS)	Psalm 138:3 (English Elpenor)
My path and my miles you tracked and all my ways foresaw,	Thou hast traced my path and my bed, and hast foreseen all my ways.

Psalm 139:4 (Tanakh)	Psalm 139:4 (KJV)	Psalm 139:4 (NET)
For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether.	For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether.	Certainly my tongue does not frame a word without you, O Lord, being thoroughly aware of it.

Psalm 139:4 (Septuagint BLB)	Psalm 138:4 (Septuagint Elpenor)
ὅτι οὐκ ἔστιν λόγος ἐν γλώσσῃ μου	ὅτι οὐκ ἔστι δόλος ἐν γλώσσῃ μου
Psalm 138:4 (NETS)	Psalm 138:4 (English Elpenor)
because there was no word on my tongue—	For there is no unrighteous word in my tongue: behold, O Lord, thou hast known all things,

Psalm 139:5 (Tanakh)	Psalm 139:5 (KJV)	Psalm 139:5 (NET)
Thou hast beset me behind and before, and laid thine hand upon me.	Thou hast beset me behind and before, and laid thine hand upon me.	You squeeze me in from behind and in front; you place your hand on me.

Psalm 139:5 (Septuagint BLB)	Psalm 138:5 (Septuagint Elpenor)
ἰδού κύριε σὺ ἔγνως πάντα τὰ ἔσχατα καὶ τὰ ἀρχαῗα σὺ ἔπλασάς με καὶ ἔθηκας ἐπ᾽ ἐμὲ τὴν χεῗρά σου	ἰδού, Κύριε, σὺ ἔγνως πάντα, τὰ ἔσχατα καὶ τὰ ἀρχαῖα· σὺ ἔπλασάς με καὶ ἔθηκας ἐπ᾿ ἐμὲ τὴν χεῖρά σου
Psalm 138:5 (NETS)	Psalm 138:4b, 5 (English Elpenor)
look, O Lord; it was you who knew all things, the last and the first. It was you who shaped me and placed your hand upon me.	behold, O Lord, thou hast known all things, (5) the last and the first: thou hast fashioned me, and laid thine hand upon me.

Psalm 139:6 (Tanakh)	Psalm 139:6 (KJV)	Psalm 139:6 (NET)
Such knowledge is too wonderful for me; it is high, I cannot attain unto it.	Such knowledge is too wonderful for me; it is high, I cannot attain unto it.	Your knowledge is beyond my comprehension; it is so far beyond me, I am unable to fathom it.

Psalm 139:6 (Septuagint BLB)	Psalm 138:6 (Septuagint Elpenor)
ἐθαυμαστώθη ἡ γνῶσίς σου ἐξ ἐμοῦ ἐκραταιώθη οὐ μὴ δύνωμαι πρὸς αὐτήν	ἐθαυμαστώθη ἡ γνῶσίς σου ἐξ ἐμοῦ· ἐκραταιώθη, οὐ μὴ δύνωμαι πρὸς αὐτήν
Psalm 138:6 (NETS)	Psalm 138:6 (English Elpenor)
Your knowledge was made wonderful from me; it became strong; I can never attain to it.	The knowledge of thee is too wonderful for me; it is very difficult, I cannot [attain] to it.

Psalm 51:7 (Tanakh)	Psalm 51:7 (KJV)	Psalm 51:7 (NET)
Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.	Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.	Cleanse me with hyssop and I will be pure; wash me and I will be whiter than snow.

Psalm 51:7 (Septuagint BLB)	Psalm 50:9 (Septuagint Elpenor)
ῥαντιεῗς με ὑσσώπῳ καὶ καθαρισθήσομαι πλυνεῗς με καὶ ὑπὲρ χιόνα λευκανθήσομαι	ῥαντιεῖς με ὑσσώπῳ, καὶ καθαρισθήσομαι, πλυνεῖς με, καὶ ὑπὲρ χιόνα λευκανθήσομαι
Psalm 50:9 (NETS)	Psalm 50:9 (English Elpenor)
You will sprinkle me with hyssop, and I shall be cleansed; you will wash me, and I will be whiter than snow.	Thou shalt sprinkle me with hyssop, and I shall be purified: thou shalt wash me, and I shall be made whiter than snow.

Isaiah 1:2 (Tanakh)	Isaiah 1:2 (KJV)	Isaiah 1:2 (NET)
Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me.	Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me.	Listen, O heavens, pay attention, O earth! For the Lord speaks: “I raised children, I brought them up, but they have rebelled against me!

Isaiah 1:2 (Septuagint BLB)	Isaiah 1:2 (Septuagint Elpenor)
ἄκουε οὐρανέ καὶ ἐνωτίζου γῆ ὅτι κύριος ἐλάλησεν υἱοὺς ἐγέννησα καὶ ὕψωσα αὐτοὶ δέ με ἠθέτησαν	Ακουε οὐρανὲ καὶ ἐνωτίζου γῆ, ὅτι Κύριος ἐλάλησεν· υἱοὺς ἐγέννησα καὶ ὕψωσα, αὐτοὶ δέ με ἠθέτησαν
Isaiah 1:2 (NETS)	Isaiah 1:2 (English Elpenor)
Hear, O heaven, and give ear, O earth, for the Lord has spoken: I begat sons and exalted them, but they rejected me.	Hear, O heaven, and hearken, O earth: for the Lord has spoken, [saying], I have begotten and reared up children, but they have rebelled against me.

Isaiah 1:3 (Tanakh)	Isaiah 1:3 (KJV)	Isaiah 1:3 (NET)
The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.	The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.	An ox recognizes its owner, a donkey recognizes where its owner puts its food; but Israel does not recognize me, my people do not understand.

Isaiah 1:3 (Septuagint BLB)	Isaiah 1:3 (Septuagint Elpenor)
ἔγνω βοῦς τὸν κτησάμενον καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ Ισραηλ δέ με οὐκ ἔγνω καὶ ὁ λαός με οὐ συνῆκεν	ἔγνω βοῦς τὸν κτησάμενον καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ· ᾿Ισραὴλ δέ με οὐκ ἔγνω καὶ ὁ λαός με οὐ συνῆκεν
Isaiah 1:3 (NETS)	Isaiah 1:3 (English Elpenor)
The ox knows its owner, and the donkey its master’s crib, but Israel has not known me, and the people have not understood me.	The ox knows his owner, and the ass his master’s crib: but Israel does not know me, and the people has not regarded me.

Isaiah 1:18 (Tanakh)	Isaiah 1:18 (KJV)	Isaiah 1:18 (NET)
Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.	Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.	Come, let’s consider your options,” says the Lord. “Though your sins have stained you like the color red, you can become white like snow; though they are as easy to see as the color scarlet, you can become white like wool.

Isaiah 1:18 (Septuagint BLB)	Isaiah 1:18 (Septuagint Elpenor)
καὶ δεῦτε καὶ διελεγχθῶμεν λέγει κύριος καὶ ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν ὡς χιόνα λευκανῶ ἐὰν δὲ ὦσιν ὡς κόκκινον ὡς ἔριον λευκανῶ	καὶ δεῦτε διαλεχθῶμεν, λέγει Κύριος· καὶ ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ, ἐὰν δὲ ὦσιν ὡς κόκκινον, ὡς ἔριον λευκανῶ
Isaiah 1:18 (NETS)	Isaiah 1:18 (English Elpenor)
So come, and let us argue it out, says the Lord: even though your sins are like crimson, I will make them white like snow, and though they are like scarlet, I will make them white like wool.	And come, let us reason together, saith the Lord: and though your sins be as purple, I will make them white as snow; and though they be as scarlet, I will make [them] white as wool.

Psalm 51:8 (Tanakh)	Psalm 51:8 (KJV)	Psalm 51:8 (NET)
Make me to hear joy and gladness; that the bones which thou hast broken may rejoice.	Make me to hear joy and gladness; that the bones which thou hast broken may rejoice.	Grant me the ultimate joy of being forgiven. May the bones you crushed rejoice.

Psalm 51:8 (Septuagint BLB)	Psalm 50:10 (Septuagint Elpenor)
ἀκουτιεῗς με ἀγαλλίασιν καὶ εὐφροσύνην ἀγαλλιάσονται ὀστᾶ τεταπεινωμένα	ἀκουτιεῖς μοι ἀγαλλίασιν καὶ εὐφροσύνην, ἀγαλλιάσονται ὀστέα τεταπεινωμένα
Psalm 50:10 (NETS)	Psalm 50:10 (English Elpenor)
You will make me hear joy and gladness; humbled bones will rejoice.	Thou shalt cause me to hear gladness and joy: the afflicted bones shall rejoice.

Psalm 51:9 (Tanakh)	Psalm 51:9 (KJV)	Psalm 51:9 (NET)
Hide thy face from my sins, and blot out all mine iniquities.	Hide thy face from my sins, and blot out all mine iniquities.	Hide your face from my sins. Wipe away all my guilt.

Psalm 51:9 (Septuagint BLB)	Psalm 50:11 (Septuagint Elpenor)
ἀπόστρεψον τὸ πρόσωπόν σου ἀπὸ τῶν ἁμαρτιῶν μου καὶ πάσας τὰς ἀνομίας μου ἐξάλειψον	ἀπόστρεψον τὸ πρόσωπόν σου ἀπὸ τῶν ἁμαρτιῶν μου καὶ πάσας τὰς ἀνομίας μου ἐξάλειψον
Psalm 50:11 (NETS)	Psalm 50:11 (English Elpenor)
Turn away your face from my sins, and all my lawless acts blot out.	Turn away thy face from my sins, and blot out all mine iniquities.

Matthew 5:27, 28 (NET)	Matthew 5:27, 28 (KJV)
“You have heard that it was said, ‘Do not commit adultery.’	Ye have heard that it was said by them of old time, Thou shalt not commit adultery:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἠκούσατε ὅτι ἐρρέθη· οὐ μοιχεύσεις.	ηκουσατε οτι ερρεθη τοις αρχαιοις ου μοιχευσεις	ηκουσατε οτι ερρεθη ου μοιχευσεις

But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart.

But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι \|αὐτὴν\| ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ	εγω δε λεγω υμιν οτι πας ο βλεπων γυναικα προς το επιθυμησαι αυτης ηδη εμοιχευσεν αυτην εν τη καρδια αυτου	εγω δε λεγω υμιν οτι πας ο βλεπων γυναικα προς το επιθυμησαι αυτην ηδη εμοιχευσεν αυτην εν τη καρδια αυτου

Jedidiah, Part 5

Back to Jedidiah, Part 6

Back to David’s Forgiveness, Part 2

Back to Romans, Part 13

Back to David’s Forgiveness, Part 12

Back to Fear – Genesis, Part 8

Back to Father, Forgive Them, Part 3

Back to Adultery in the Law, Part 1

Back to Adultery in the Law, Part 2

Back to David’s Forgiveness, Part 1

Back to Romans, Part 27

Back to Son of God – 1 John, Part 1

Back to Romans, Part 62

Back to A Door of Hope, Part 2

Back to Psalm 22, Part 2

Back to The Book of Life, Part 2

Back to Christianity, Part 12

¹ Psalm 51:6a (NET)

² The Stephanus Textus Receptus had τοις αρχαιοις (KJV: by them of old time) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

³ The Stephanus Textus Receptus had αυτης (KJV: after her) here, where the NET parallel Greek text, NA²⁸ and Byzantine Majority Text had αὐτὴν.

⁴ Matthew 5:27, 28 (NET)

⁵ Psalm 51:6b (NET)

⁶ Psalm 139:1-6 (NET)

⁷ Psalm 51:7 (NET)

⁸ Romans 3:25a (NET)

⁹ 1 Corinthians 2:7; 2 Timothy 1:9; Titus 1:2 (NET)

¹⁰ Isaiah 1:2, 3 (NET)

¹¹ Isaiah 1:18 (NET)

¹² Alan Hakman (Robin Williams): “Do you know what a sin eater is? It’s part of an ancient tradition. When someone would die, they would call for a sin eater. Sin eaters were social outcasts, marginals. They would lay out the body, put bread and salt on the chest, coins upon the eyes. The sin eater would eat the bread and salt, take the coins as payment. By doing this, the eater absorbed the sins of the deceased, cleansing their soul and allowing them safe passage into the afterlife. That was their job.”

¹³ Romans 3:4 (NET)

¹⁴ Psalm 51:8, 9 (NET)

¹⁵ Psalm 139:6a (NET)

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Tag Archives: Isaiah 1:18

The Book of Life, Part 2

Psalm 22, Part 2

Romans, Part 62

Romans, Part 13

Jedidiah, Part 4