Tag Archives: Isaiah 2:22

Condemnation or Judgment? – Part 12

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I am considering a pastor’s advice offered in another blog as an example of confusing directions and as a case in point: If wicked (râshâʽ, לרשע) sinners (raʽ, רע) are those who refuse to stop trusting in human beings, whether others or themselves, we all qualify.  And this journey to discover just who these sinners are was prompted by my bias that—He shall strike the earth with the rod of His mouth, And with the breath of His lips He shall slay the wicked[1] (râshâʽ, רשע)—prophesies Jesus’ return to earth to preach the Gospel effectively (as opposed to executing people for a thousand years).

The pastor’s advice was essentially a to-do list: refuse, consider the consequences, focus on God and ignore the lies of the enemy, avoid/run, and accountability.  I considered the first two in the previous essay and will pick up again here.

Focus on God and ignore the lies of the enemy
Find fulfillment in your first love and ignore the enemy’s temptation towards the satisfaction of the flesh.

I have no quarrel with this if it is by the Holy Spirit.  This should be item number one on the list.  I, however, found a way to attempt this in the flesh.  My Dad could calculate how much I cost him to the penny, even a scuff mark on the floor.  I had already cost Jesus his life.  I didn’t want to cost Him anything more.  I thought my emotions in response to his sacrifice should motivate me to live a sinless life.  (I don’t think I even considered righteousness at the time or anything beyond not sinning.)  So, I didn’t believe Paul’s words in the sixth chapter of Romans were true, but merely hyperbole to affect my emotions, to motivate ME to action, not something I should believe to be saved (Romans 6:3, 4 NET):

Or do you not know that as many as were baptized into Christ Jesus were baptized into his death?  Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life.

That new life (ἐν καινότητι ζωῆς περιπατήσωμεν; walk in newness of life [ESV]) is here and now: Now this is eternal life – that they know you, the only true God, and Jesus Christ, whom you sent.[2]  For if we have become united with him in the likeness of his death,[3] Paul continued; that is if we believe that we have been buried with him through baptism into death, then and only then we will certainly also be united in the likeness of his resurrection.[4]

We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin.[5]  Should I deny this because of my behavior?  No, I believe until it changes my behavior.  Now if we died with Christ, we believe that we will also live with him.[6]  Paul continued (Romans 6:11-14 NET):

So you too consider yourselves dead to sin, but alive to God in Christ Jesus.

Therefore do not let sin reign in your mortal body so that you obey its desires, and do not present your members to sin as instruments to be used for unrighteousness, but present yourselves to God as those who are alive from the dead and your members to God as instruments to be used for righteousness.  For sin will have no mastery over you, because you are not under law but under grace.

But if I attempt to find fulfillment in laws or rules or procedures, even the pastor’s to-do list, I have fallen away from grace and committed a superπορνεία.  And that is essentially the context of the concept first [e.g., foremost as opposed to first in temporal order] love: But I have this against you, Jesus said to the church at Ephesus, You have departed from your first love![7]

[Addendum 8/16/16: The words translated you and your are singular.  Though the letters were intended to be read by the churches the content is addressed primarily to the angel of each individual church.  I found a pdf online with color codes highlighting when the pronouns and verbs are singular and plural.  The commentary to the right of this pdf assumes that angel meant human pastor, which I also assumed until very recently.  I haven’t thought through the implications yet of angel as a higher order being in this particular context.  I don’t know whether a plural church might be addressed with singular pronouns and verbs.  My understanding of the message to/about the church in Ephesus which follows was predicated on a false assumption that the pronouns and verbs were plural.]

I know your works as well as your labor and steadfast endurance, He had said previously, and that you cannot tolerate evil.  You have even put to the test those who refer to themselves as apostles (but are not), and have discovered that they are false.  I am also aware that you have persisted steadfastly, endured much for the sake of my name, and have not grown weary.[8]

The Ephesian church was a successful church.  Am I wrong to imagine that they had developed offices and procedures, filled with officers operating under strict protocols?  That they had constructed this self-sustaining church with their own hands?  But what happens when the love which is the fulfillment (πλήρωμα) of the law[9] becomes an office, a ministry, a subdivision of the Church rather than the fruit of the Spirit empowering every individual believer?  Therefore, remember from what high state you have fallen and repent, Jesus continued.  Do the deeds you did at the first [e.g., first in temporal order since knowing Christ]; if not, I will come to you and remove your lampstand from its place – that is, if you do not repent.[10]  In other words, their first (πρῶτα, a form of πρῶτος) deeds when they were more faithful and less successfully sophisticated were their foremost (πρώτην, another form of πρῶτος) in Jesus’ eyes.

What was that high state?  I take Paul’s prayer as my starting point (Ephesians 3:14-19 NET):

I kneel before the Father, from whom every family in heaven and on the earth is named.  I pray that according to the wealth of his glory he may grant you to be strengthened with power through his Spirit (πνεύματος, a form of πνεῦμα) in the inner person, that Christ may dwell in your hearts through faith, so that, because you have been rooted and grounded in love, you may be able to comprehend with all the saints what is the breadth and length and height and depth, and thus to know the love of Christ that surpasses knowledge, so that you may be filled up (πληρωθῆτε, another form of πληρόω) to all the fullness (πλήρωμα) of God.

I don’t have much to say about ignoring “the enemy’s temptation toward the satisfaction of the flesh.”  Satan is finite.  I doubt that many of us merit his personal attention.  I was confronted by what I assume was a demon once.  I don’t recall what it said.  I said something like, “Jesus wouldn’t like it if I did that.”  It growled and left.  No, I wasn’t frightened in the moment, but the memory of it bothered me for weeks.  That’s probably why I don’t remember what it said.

So submit to God, James wrote.  But resist the devil and he will flee from you.[11]  I’ve never found resisting the devil particularly helpful since temptation usually comes from my own desires: But each one is tempted when he is lured and enticed by his own desires.[12]  Though I didn’t always think so, I now assume that the sin in my flesh (Romans 7:15-20) and the evil ideas, murder, adultery, sexual immorality, theft, false testimony, and slander that come out of my heart function apart from the inspiration or activation of demons, evil spirits or devils.  Believing the Gospel is far more fruitful as it pertains to sin and righteousness.  Perhaps I am being very slow and dense.  Believing the Gospel is probably the best way to submit to God which is in turn the most powerful way to resist the devil relative to any frontal assault I might mount on my own.

Nathan’s response to David, however, has been particularly helpful with sexual temptation (2 Samuel 12:1-4 NET):

So the Lord (yehôvâh, יהוה) sent Nathan to David.  When he came to David, Nathan said, “There were two men in a certain city, one rich and the other poor (Table).  The rich man had a great many flocks and herds (Table).  But the poor man had nothing except for a little lamb he had acquired.  He raised it, and it grew up alongside him and his children.  It used to eat his food, drink from his cup, and sleep in his arms.  It was just like a daughter to him (Table).

“When a traveler arrived at the rich man’s home, he did not want to use one of his own sheep or cattle to feed the traveler who had come to visit him.  Instead, he took the poor man’s lamb and cooked it for the man who had come to visit him (Table).”

Here there is no mention of resisting the devil or the “lies of the enemy.”  After David committed adultery with Uriah’s wife, Nathan as yehôvâh’s prophet pictured sexual desire as a hungry traveler who should be shown hospitality with that which is one’s own as opposed to that belonging to another.

Avoid/Run
Keep yourself out of a situation that may cause you to fall. If tempted, run while it’s still light.

Flee sexual immorality (πορνείαν, a form of πορνεία),[13] Paul wrote the Corinthians.  I’ve written elsewhere what I think about πορνεία, that it can mean adultery.  I think the “sin of premarital sex,” however, has more to do with middle-class values than yehôvâh’s law.  It is unfortunate, to say the least, that the meaning of πορνεία was stretched to free young men primarily (when they repent of their “sins of premarital sex”) from their marital obligations to pursue their educations and higher earning potentials.

I expect Jesus to speak to us as He spoke to other religious people (Mark 7:6-9 NET):

“Isaiah prophesied correctly about you hypocrites [e.g., actors], as it is written: ‘This people honors me with their lips, but their heart is far from me.  They worship me in vain, teaching as doctrine the commandments of men.’  Having no regard for the command of God, you hold fast to human tradition.”  He also said to them, “You neatly reject the commandment of God in order to set up your tradition.”

Be that as it may if temptation is external to the one being tempted, leaving is good advice.  If you find that you only lust in your heart during or after your visit to a strip club, stop going to strip clubs.  I think that coincides well with flee πορνείαν if Paul meant sexualized pagan worship: Don’t go to church there.

I won’t eat at Hooter’s, not because I lust after the young waitresses.  I stared a nude woman dead in the eyes when I needed to talk to her on set.  But put a clothed woman in front of me with great cleavage and my eyes wander away from hers, even away from her lips (and I do a lot more lip reading as I age).  Well, they don’t mind, a friend told me.  I do.  An old man like me staring at young women’s cleavage is embarrassing and not worth the effort it takes not to do it.  I get my chicken wings to go (and, yes, I tip my waitress).

Music was the big thing for me.  I consider myself a recovering musician.  For years I played nothing but hymns and tried to compose a non-sensual music.  I didn’t know how to do that so I wrote music to accompany Scripture.  The only thing that changed was the calendar-age of the women I gave goose bumps when I played.  Eventually I gave it up and have been relieved not to have music in my head all the time.  This is not to say that playing or composing music is inherently evil.  I am considering only my hyper-sensual relationship to music.  Frank Zappa described it best.  Who knows, maybe it was his relationship, too.

I would like to highlight two rather obvious limits to fleeing and to the meaning of πορνεία.  If anyone thinks he is acting inappropriately toward his virgin, if she is past the bloom of youth and it seems necessary, he should do what he wishes; he does not sin.  Let them marry.[14]  The Greek word translated thinks he is acting inappropriately is ἀσχημονεῖν (a form of ἀσχημονέω).  To what manner of inappropriateness does ἀσχημονεῖν refer?  It comes from ἀσχήμων, which Paul used obliquely for the penis or vagina a little later in this letter: and those members we consider less honorable we clothe with greater honor, and our unpresentable members (ἀσχήμονα, a form of ἀσχήμων) are clothed with dignity…[15]

Love, by the way, does not act inappropriately: It is not rude (ἀσχημονεῖ, another form of ἀσχημονέω).[16]  So we have behavior between a man and his woman that is not sin: Let them marry.  And it is not love either.  Again, I will make my appeal for fuck and fucking.  They are very evocative words in the English language, distinguished and distinguishable from love, if we abandon our religious pretensions in favor of accurate verbal communication.

Therefore they were seeking again to seize Him, and He eluded their grasp.[17]  I remember vividly the moment I stared at this verse and realized it wasn’t describing some otherworldly event.  Jesus hiked up his skirt, hoofed it and outran the old men who wanted to stone Him.  And I imagine young John was huffing it out right beside Him.  As they lost their pursuers around a corner, leaned against a wall to catch their breath and laughed together, the Son of God became human to me.

Perhaps Simon the Pharisee expected Jesus to hike up his skirt and hoof it, if He were a prophet.  Had Jesus fled from Mary we would have a very different story to consider.  Maybe it would be more to our liking; that’s difficult to say.

I’ll conclude this in another essay.

Condemnation or Judgment? – Part 13

Back to The Angels Will Gather

Back to Paul’s Religious Mind Revisited – Part 1

[1] Isaiah 11:4b (NIV)

[2] John 17:3 (NET)

[3] Romans 6:5a (NET)

[4] Romans 6:5b (NET)

[5] Romans 6:6 (NET)

[6] Romans 6:8 (NET)

[7] Revelation 2:4 (NET)

[8] Revelation 2:2, 3 (NET)

[9] Romans 13:10b (NET)

[10] Revelation 2:5 (NET)

[11] James 4:7 (NET)

[12] James 1:14 (NET)

[13] 1 Corinthians 6:18a (NET)

[14] 1 Corinthians 7:36 (NET)

[15] 1 Corinthians 12:23 (NET)

[16] 1 Corinthians 13:5a (NET)

[17] John 10:39 (NASB)

Condemnation or Judgment? – Part 11

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My bias that—He shall strike the earth with the rod of His mouth, And with the breath of His lips He shall slay the wicked[1]—prophesies Jesus’ return to earth to preach the Gospel effectively (as opposed to executing people for a thousand years) led me to investigate just who the wicked are.  I found a succinct definition of wicked sinners as those who would not Stop trusting in human beings, whose life’s breath is in their nostrils.[2]  Isaiah’s prophecy about the life these wicked sinners lead continued (Isaiah 3:12-15)

NET

 NETS

Tanakh
Oppressors treat my people cruelly, creditors rule over them.  My people’s leaders mislead them; they give you confusing directions. O my people, your extractors strip you clean, and your creditors lord it over you. O my people, those who congratulate you mislead you and confuse the path of your feet. As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.
The Lord (yehôvâh, יהוה) takes his position to judge; he stands up to pass sentence on his people.   But now the Lord will stand up to judge, and he will make his people stand to judge them. The LORD standeth up to plead, and standeth to judge the people.
The Lord (yehôvâh, יהוה) comes to pronounce judgment on the leaders of his people and their officials.  He says, “It is you who have ruined the vineyard!  You have stashed in your houses what you have stolen from the poor.   The Lord himself will enter into judgment with the elders of the people and with their rulers. But you, why have you burned my vineyard, and why is the spoil of the poor in your houses? The LORD will enter into judgment with the ancients of his people, and the princes thereof: for ye have eaten up the vineyard; the spoil of the poor is in your houses.
Why do you crush my people and grind the faces of the poor?”  The sovereign (ʼădônây, אדני) Lord (yehôvâh, יהוה) who commands armies has spoken. Why do you wrong my people and shame the face of the poor? [In the Septuagint “This is what the Lord says” begins verse 16.] What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts.

The NET translators explained their word choices in verse 12 in a long note (29).  Perhaps only the leaders (zâqên, זקני) and officials (śar, ושׁריו) were the wicked sinners, but I’m not hearing it that way.  I think the leaders and officials merited special mention because they led and encouraged yehôvâh’s people to become wicked sinners, those who trust in human beings, who rebel (mârâh, למרות) against yehôvâh, both their words (lâshôn, לשונם) and their actions (maʽălâl, ומעלליהם).  This definition of wicked sinners more or less applies to all of us.  As a case in point I’ll quote from a blog I receive regularly.

John Wesley Reid ended a post with advice from his pastor:  “My pastor laid out a pretty solid approach to avoiding sexual temptation, while the model can be used for any form of temptation.”  It was essentially a to-do list: refuse, consider the consequences, focus on God and ignore the lies of the enemy, avoid/run, and accountability.  I asked Mr. Reid if this was presented as an alternative or adjunct to our death to sin and the fruit of the Spirit, but haven’t received a reply.  He may not remember.  It is exactly the kind of list I would have fixated on to the exclusion of everything else.

The list follows in detail with my comments:

Refuse
Just say no. Remember that you’re made for more than this.

“Just say no” from the Nancy Reagan anti-drug campaign reminds me of yehôvâh’s words to Cain (Genesis 4:6, 7 NET):

Why are you angry, and why is your expression downcast? [Table] Is it not true that if you do what is right, you will be fine?  But if you do not do what is right, sin is crouching at the door.  It desires to dominate you, but you must subdue it [Table].

This is where sin (chaṭṭâʼâh, חטאת) enters the pages of the Bible, pictured as a four-legged beast about to pounce on its prey, Cain.  And this is yehôvâh at his most aloof.  He prophesies what is about to happen to Cain and says simply—rule (mâshal, תמשל).  As I’ve said before I don’t know Hebrew, but you must subdue it looks and sounds to me like a religious mind trying to turn a word into a law long before the law was given.  In fact, knowing what is about to happen and what He is not doing about it, yehôvâh seems to be actively not making a specific commandment for Cain to disobey.

Cain said to his brother Abel, “Let’s go out to the field.”  While they were in the field, Cain attacked his brother Abel and killed him.[3]

Though my religious mind wants to argue that Cain was more wicked than itself, Cain was a fair representative of the descendants of Adam.  Seth wasn’t the only one born in Adam’s own likeness, according to his image.  On the contrary, though Adam and Eve were made (ʽâśâh, עשׁה) originally in the likeness of God[4] (ʼĕlôhı̂ym, אלהים) after he violated God’s command Adam had children in his own likeness, according to his image.  Look, I was guilty of sin (ʽâvôn, בעוון; Septuagint: ἀνομίαις, a form of ἀνομία) from birth, David confessed, a sinner (chêṭʼ, ובחטא; Septuagint: ἁμαρτίαις, a form of ἁμαρτία) the moment my mother conceived me.[5]  Paul explained (Romans 5:12-19 NET Table):

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

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

Again Paul contrasted the image of Adam and the image of Christ (1 Corinthians 15:20-22, 45-49 NET):

But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep.  For since death came through a man, the resurrection of the dead also came through a man.  For just as in Adam all die, so also in Christ all will be made alive.

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

“I tell you the solemn truth,” Jesus said to Nicodemus, “unless a person is born of water and spirit, he cannot enter the kingdom of God.  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.’”[6]

So if I am tempted to sin and the Holy Spirit reminds me—you are more valuable than many sparrows[7]—or— do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own[8]—or any other Scripture, and I hear and believe and turn from that sin, that is walking or living by the Spirit.  But to turn back then and say—I refused to sin; I just said no; I ruled—is to misunderstand what happened, mislead those who hear me and grieve the Holy Spirit.

Consider the consequences
Sin fosters sin and sexual sin carries implications of insecurity and a lack of self-worth.

This is Old Testament law plain and simple.  Today I invoke heaven and earth as a witness against you that I have set life and death, blessing and curse, before you.  Therefore choose life so that you and your descendants may live![9]  And, Then Joshua read aloud all the words of the law, including the blessings and the curses, just as they are written in the law scroll.[10]  We know how this worked out for Israel: not only did they fail to obey yehôvâh’s law, they rejected Him  when He came to forgive them for it and fulfill (πληρῶσαι, a form of πληρόω) the law and the prophets.

Is the law therefore opposed to the promises of God?  Absolutely not!  For if a law had been given that was able to give life, then righteousness would certainly have come by the law.  But the scripture imprisoned everything and everyone under sin so that the promise could be given – because of the faithfulness of Jesus Christ – to those who believe.[11]  Through the law comes the knowledge of sin.[12]  God achieved what the law could not do because it was weakened through the flesh,[13] born in the likeness of Adam, according to his image.  If I try to fulfill my desire for righteousness by obeying rules I play to sin’s strength; the power of sin is the law.[14]

For I don’t understand what I am doing.  For I do not do what I want – instead, I do what I hate.  But if I do what I don’t want, I agree that the law is good.  But now it is no longer me doing it, but sin that lives in me.  For I know that nothing good lives in me, that is, in my flesh.  For I want to do the good, but I cannot do it.  For I do not do the good I want, but I do the very evil I do not want!  Now if I do what I do not want, it is no longer me doing it but sin that lives in me.[15]

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 in us, who do not walk according to the flesh but according to the Spirit.[16]

So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God.  For when we were in the flesh, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death.  But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.[17]

For those who live according to the flesh have their outlook shaped by the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.  For the outlook of the flesh is death, but the outlook of the Spirit is life and peace, because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.  Those who are in the flesh cannot please God.  You, however, are not in the flesh but in the Spirit, if indeed the Spirit of God lives in you.[18]

When Olive (Emma Stone) finally confessed her fake prostitution in the movie “Easy A”, her mother (Patricia Clarkson) shocked her daughter, confessing:

“I had a similar situation when I was your age.”

“What?” Olive asks incredulously.  “Everyone called you a slut?”

“I had a horrible reputation and people said awful things about me.”

“Why?”

“Because I was a slut.  I slept with a whole bunch of people.  A slew, a heap, a peck.  Mostly Guys.”

“Mom!”

“Sorry, I got around.  Before I met Dad, I had incredibly low self-worth.”

I can’t say that I think much about my self-worth.  I am not loved because I am worthy but because God is love (1 John 4:7-19).  I do consider whether He is getting what He is owed out of me.  Jesus said, So you too, when you have done everything you were commanded to do, should say, “We are slaves (δοῦλοι, a form of δοῦλος) undeserving of special praise; we have only done what was our duty.” [19] The Greek word translated was our duty is ὠφείλομεν (a form of ὀφείλω), literally “what was owed.”  Why is it owed?

Aren’t five sparrows sold for two pennies?  Jesus asked.  Yet not one of them is forgotten before God.  In fact, even the hairs on your head are all numbered.  Do not be afraid; you are more valuable than many sparrows.[20]  And my God will supply your every need according to his glorious riches in Christ Jesus,[21] Paul wrote the Philippians, including the gift of righteousness, the love that is the fulfillment of the law, the fruit of his Spirit.  But I say, live by the Spirit and you will not carry out the desires of the flesh.[22]

I’ll pick this up again next time.

[1] Isaiah 11:4b (NIV)

[2] Isaiah 2:22a (NET)

[3] Genesis 4:8 (NET)

[4] Genesis 5:1 (NET)

[5] Psalm 51:5 (NET) Table

[6] John 3:5-7 (NET) Table

[7] Matthew 10:31b (NET)

[8] 1 Corinthians 6:19 (NET)

[9] Deuteronomy 30:19 (NET)

[10] Joshua 8:34 (NET)

[11] Galatians 3:21, 22 (NET)

[12] Romans 3:20b (NET)

[13] Romans 8:3a (NET)

[14] 1 Corinthians 15:56b (NET)

[15] Romans 7:15-20 (NET)

[16] Romans 8:3, 4 (NET)

[17] Romans 7:4-6 (NET)

[18] Romans 8:5-9a (NET)

[19] Luke 17:10 (NET)

[20] Luke 12:6, 7 (NET)

[21] Philippians 4:19 (NET) Table

[22] Galatians 5:16 (NET)

Condemnation or Judgment? – Part 10

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Too bad for the wicked (râshâʽ, לרשע) sinners (raʽ, רע)!  For they will get exactly what they deserve.[1]  As I begin to discover just who the wicked are one might argue that wicked sinners are worse than the wicked.  I won’t dispute that.

In the Septuagint râshâʽ wasn’t translated ἀσεβῆ (a form of ἀσεβής) here but ἀνόμῳ (a form of ἄνομος); râshâʽ raʽ was ἀνόμῳ πονηρὰ (a form of πονηρός).  I’m starting here all the same because this verse is part of a couplet at the end of a description of what the wicked sinners were about to get.

I’ll consider (Isaiah 3:1-3) from the NET, a contemporary translation of contemporary Hebrew by believers in Jesus, the NETS, a contemporary translation of the Septuagint, and the Tanakh, a contemporary translation of contemporary Hebrew by those who reject Jesus as Messiah (and may or may not accept Him as a prophet).

NET NETS

Tanakh
Look, the sovereign (ʼâdôn, האדון) Lord (yehôvâh, יהוה) who commands armies is about to remove from Jerusalem and Judah every source of security, including all the food and water, Behold now the Sovereign, the Lord Sabaoth will take away from Judea and from Ierousalem a strong man and a strong woman, strength of bread and strength of water, For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem and from Judah the stay and the staff, the whole stay of bread, and the whole stay of water.
the mighty men and warriors, judges and prophets, omen readers and leaders, a mighty one and strong one and soldier, both judge and prophet, and diviner and elder The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient,
captains of groups of fifty, the respected citizens, advisers and those skilled in magical arts, and those who know incantations. both officer of fifty and wonderful counselor, both skillful builder and intelligent listener. The captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, and the eloquent orator.

In verse 2 the Hebrew word translated omen readers in the NET and prudent in the Tanakh was qâsam (וקסם).  The Greek στοχαστὴν, translated diviner, is undefined in any source I found, but sounds similar to our word stochastic.  The root στοχοσ translates objective in a contemporary Greek news magazine online.  Perhaps that lends some credence to translating the guesswork of the omen reader or diviner prudent.

In verse 3 the Hebrew word translated magical arts and artificer is chărâshı̂ym (חרשים).  A note (7) in the NET reads: “’and the wise with respect to magic.’  On the meaning of חֲרָשִׁים (kharashim, ‘magic’), see HALOT 358 s.v. III חרשׁ.  Some understand here a homonym, meaning ‘craftsmen.’  In this case, one could translate, ‘skilled craftsmen’ (cf. NIV, NASB).”  The Septuagint’s ἀρχιτέκτονα translates architect in contemporary Greek.

The Hebrew word translated incantations and orator is lachash (לחש).  The Greek word translated listener is ἀκροατήν (a form of ἀκροατής) in the Septuagint.  The rabbis it seems were more sensitive to the character of the people carried off into Babylonian captivity or to them who were called the stay and the staff of Jerusalem and Judah.  Many of us would prefer to think that the stay and the staff of our security were comprised of people of better character than our pundits portray their enemies.

Why was yehôvâh about to remove from Jerusalem and Judah every source of security?  I turn to Isaiah’s indictment (Isaiah 2:6-9):

NET NETS

Tanakh
Indeed, O Lord, you have abandoned your people, the descendants of Jacob.  For diviners from the east are everywhere; they consult omen readers like the Philistines do.  Plenty of foreigners are around. For he has abandoned his people, the house of Israel, because their country, like that of the allophyles, was filled with divinations as it had been at the beginning, and many allophyle children were born to them. Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers.
Their land is full of gold and silver; there is no end to their wealth.  Their land is full of horses; there is no end to their chariots. For their country was filled with silver and gold, and there was no number to their treasures, and the land was filled with horses, and there was no number to their chariots. Their land also is full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots:
Their land is full of worthless idols; they worship the product of their own hands, what their own fingers have fashioned. And the land was filled with abominations, the works of their hands, and they did obeisance to the things their own fingers had made. Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made:
Men bow down to them in homage, they lie flat on the ground in worship.  Don’t spare them! And so a person bowed down, and a man was humbled—and I will not forgive them! And the mean man boweth down, and the great man humbleth himself: therefore forgive them not.

A note (17) in the NET acknowledges that the translators added the word diviners in verse 6.  The Hebrew word translated omen readers and soothsayers is ʽânan (ועננים).  The Greek word κληδονισμῶν translated divinations is quite similar in the Septuagint.  The final clause in verse 6 (final sentence in the NET) was yeled (ובילדי) nokrı̂y (נכרים) śâphaq (ישׁפיקו) in Hebrew, translated three different ways above.  The Greek words ἀλλοφύλων and ἀλλόφυλα (both forms of ἀλλόφυλος) in the Septuagint mean “of another tribe, foreign.”  I don’t know why they weren’t translated in the NETS.

The wicked sinners consulted omen readers, foreigners who did not know yehôvâh, or, perhaps, made their own children like foreigners yehôvâh did not know.  They had great wealth and had made provision for war.  They worshiped the work of their own hands.  It sounds all too familiar.  The chapter concludes  (Isaiah 2:22):

NET

 NETS

Tanakh
Stop trusting in human beings, whose life’s breath (neshâmâh, נשמה) is in their nostrils.  For why should they be given special consideration? [No verse 22 in the Septuagint.  Was it omitted or added later?] Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?

This, in a nutshell, is the imperative wicked sinners refuse to believe (πιστεύω) or obey (ὑπακούω).  The religious mind trusts religious authorities, human authorities.  What they are about to get from yehôvâh continued (Isaiah 3:4-7):

NET

 NETS

Tanakh
The Lord says, “I will make youths their officials; malicious young men will rule over them. And I will set up youths as their rulers, and mockers shall be lords of them. And I will give children to be their princes, and babes shall rule over them.
The people will treat each other harshly; men will oppose each other; neighbors will fight.  Youths will proudly defy the elderly and riffraff will challenge those who were once respected. And the people will fall together, man against man, and a man against his neighbor; the child will stumble against the elder, the dishonored against the honorable. And the people shall be oppressed, every one by another, and every one by his neighbour: the child shall behave himself proudly against the ancient, and the base against the honourable.
Indeed, a man will grab his brother right in his father’s house and say, ‘You own a coat – you be our leader!  This heap of ruins will be under your control.’ Because a man will seize his brother or his father’s kinsman, saying, “You have a cloak; you be our leader, and let my food be under you.” When a man shall take hold of his brother of the house of his father, saying, Thou hast clothing, be thou our ruler, and let this ruin be under thy hand:
At that time the brother will shout, ‘I am no doctor, I have no food or coat in my house; don’t make me a leader of the people!’” But he will answer and say on that day, “I will not be your leader, for in my house there is neither bread nor cloak; I will not be the leader of this people… In that day shall he swear, saying, I will not be an healer; for in my house is neither bread nor clothing: make me not a ruler of the people.

The Hebrew word translated malicious young men or babes is taʽălûl (ותעלולים) in verse 4.  The Greek word translated mockers in the Septuagint is ἐμπαῖκται (a form of ἐμπαίκτης).  Above all, understand this: In the last days blatant scoffers (ἐμπαῖκται, a form of ἐμπαίκτης) will come, being propelled by their own evil urges (ἐπιθυμίας, a form of ἐπιθυμία)…[2]  And, In the end time there will come scoffers (ἐμπαῖκται, a form of ἐμπαίκτης), propelled by their own ungodly (ἀσεβειῶν, a form of ἀσέβεια) desires (ἐπιθυμίας, a form of ἐπιθυμία).[3]

Isaiah continued to clarify why wicked sinners were about to get exactly what they deserve (Isaiah 3:8-11):

NET NETS

Tanakh
Jerusalem certainly stumbles, Judah falls, for their words and their actions offend the Lord (yehôvâh, יהוה); they rebel against his royal authority. because Ierousalem has been abandoned and Judea has fallen and their tongues are joined with lawlessness, being disobedient toward the things of the Lord; now therefore their glory has been brought low. For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the LORD, to provoke the eyes of his glory.
The look on their faces testifies to their guilt; like the people of Sodom they openly boast of their sin.  Too bad for them!  For they bring disaster on themselves. And the shame of their face has risen up against them; they have proclaimed their sin like that of Sodoma, and they have made it plain.  Woe to their soul!  Because they have given evil counsel against themselves, The shew of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not. Woe unto their soul! for they have rewarded evil unto themselves.
Tell the innocent (tsaddı̂yq, צדיק) it will go well with them, for they will be rewarded for what they have done. saying, “Let us bind the just, for he is a nuisance to us.”  Therefore they shall eat the fruit of their works. Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings.
Too bad for the wicked sinners!  For they will get exactly what they deserve. Woe to the lawless one! Evil things will happen to him according to the works of his hands. Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him.

In verse 8 the Hebrew word translated certainly and for is kı̂y (כי), stumbles and ruined is kâshal (כשלה).  In the Septuagint in Greek the word translated because is ὅτι and has been abandoned is ἀνεῖται, which is harder to pin down.  It comes up as a form of ἀνίημι (send up) and ἀνέω (definition unavailable).  I don’t think it means “send up,” and guessed that it might be a word negated by ἀ, so I tried νεῖται.  Here νέω3 is most promising, so ἀνέω might be the negation of “heap, pile up.”

The final two clauses (three in the NETS) of verse 8 are intriguing and frustrating.  I don’t know Hebrew but I don’t see two clauses.  The word offend (NET) is definitely not in the text; against (Tanakh) may be a way to translate ʼel (אל).  It looks to me as if it says, “because their words (tongue) and their actions toward yehôvâh” whatever follows next.  Three words, mârâh (למרות) ʽayin (עני) kâbôd (כבודו), “rebellious eyes glory,” follow next in the Hebrew text.  I understand why the rabbis wanted to insert lawless (ἀνομίας, a form of ἀνομία) into the mix in the Septuagint.  But this isn’t Jesse James or the Wild West.  It’s a relatively stable, prosperous and religious nation that yehôvâh is about to turn on its head.  They had laws but not yehôvâh’s laws.

The Septuagint in verse 10 doesn’t have what I called the couplet near the beginning of this essay.  Rather the indictment of the ἀνόμῳ πονηρὰ (lawless one, NETS) continued.  The NET and Tanakh do share the couplet (Isaiah 3:10, 11):

NET
The Innocent

The Wicked Sinners
Tell the innocent (tsaddı̂yq, צדיק) it will go well with them, for they will be rewarded for what they have done. Too bad for the wicked sinners!  For they will get exactly what they deserve.

Tanakh

The Righteous

The Wicked
Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings. Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him.

Though both the innocent, if there were any, and the wicked sinners live under the same consequences—the sovereign Lord who commands armies is about to remove from Jerusalem and Judah every source of security—the innocent will be protected in the midst of it, for they will be rewarded for what they have done, or, they shall eat the fruit of their doings.

This makes perfect sense if we allow that the wicked sinners trusted in human beings, whose life’s breath is in their nostrils.[4]  They worship [and rely on] the product of their own hands, what their own fingers have fashioned.[5]  They are helpless when these things—the stay and the staff—are removed.  The innocent by contrast trust yehôvâh and continue to trust Him through major social upheaval (1 Corinthians 1:4-9 NET).

I always thank my God [e.g., ʼĕlôhı̂ym in Hebrew; translated θεὸς in Greek] for you because of the grace of God that was given to you in Christ Jesus.  For you were made rich in every way in him, in all your speech and in every kind of knowledge – just as the testimony about Christ has been confirmed among you – so that you do not lack any spiritual gift as you wait for the revelation of our Lord Jesus Christ.  He will also strengthen you to the end, so that you will be blameless on the day of our Lord Jesus Christ.  God is faithful (πιστὸς), by whom you were called into fellowship (κοινωνίαν, a form of κοινωνία) with his son, Jesus Christ our Lord [e.g., yehôvâh in Hebrew; translated κύριος in Greek].[6]

Condemnation or Judgment? – Part 11

[1] Isaiah 3:11 (NET)

[2] 2 Peter 3:3 (NET)

[3] Jude 1:18 (NET)

[4] Isaiah 2:22a (NET)

[5] Isaiah 2:8b (NET)

[6] In Genesis 2:4 yehôvâh ʼĕlôhı̂ym (יהוה אלהים) is also translated simply θεὸς in the Septuagint.