Tag Archives: Isaiah 29:13

Father, Son and Holy Spirit – Part 8

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This is a continuation of my intent to become much more familiar with the Greek translation of יְהֹוָ֨ה (Yᵊhōvâ) and יֱהֹוִה֙ (yᵊhōvâ) in the Septuagint.

Masoretic Text

Septuagint

Genesis 2:19, 20 (Tanakh)

Genesis 2:19, 20 (NET)

Genesis 2:19, 20 (NETS)

Genesis 2:19, 20 (English Elpenor)
And out of the ground HaShem (יְהֹוָ֨ה) G-d (אֱלֹהִ֜ים) formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof [Table]. The Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) formed out of the ground every living animal of the field and every bird of the air. He brought them to the man to see what he would name them, and whatever the man called each living creature, that was its name. And out of the earth God (ὁ θεὸς) furthermore formed all the animals of the field and all the birds of the sky and brought them to Adam to see what he would call them, and anything, whatever Adam called it as living creature, this was its name [Table]. And God (ὁ Θεὸς) formed yet farther out of the earth all the wild beasts of the field, and all the birds of the sky, and he brought them to Adam, to see what he would call them, and whatever Adam called any living creature, that was the name of it.
And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet (עֵ֖זֶר) for him [Table]. So the man named all the animals, the birds of the air, and the living creatures of the field, but for Adam no companion (ēzer, עזר) who corresponded to him was found. And Adam gave names to all the cattle and to all the birds of the sky and to all the animals of the field, but for Adam there was not found a helper (βοηθὸς) like him [Table]. And Adam gave names to all the cattle and to all the birds of the sky, and to all the wild beasts of the field, but for Adam there was not found a help (βοηθὸς) like to himself.

I’ll pause to highlight that יְהֹוָ֨ה (Yᵊhōvâ) אֱלֹהִ֜ים (ĕlōhîm) in the Masoretic text was simply ὁ Θεὸς in the Septuagint. Also, I want to spend a few moments with עֵ֖זֶר (ēzer), translated help meet (Tanakh/KJV) and companion (NET) both here and in Genesis 2:18.

A note (57) in the NET reads:

Traditionally “helper.” The English word “helper,” because it can connote so many different ideas, does not accurately convey the connotation of the Hebrew word עֵזֶר (ʿezer). Usage of the Hebrew term does not suggest a subordinate role, a connotation which English “helper” can have. In the Bible God is frequently described as the “helper,” the one who does for us what we cannot do for ourselves, the one who meets our needs. In this context the word seems to express the idea of an “indispensable companion.” The woman would supply what the man was lacking in the design of creation and logically it would follow that the man would supply what she was lacking, although that is not stated here. See further M. L. Rosenzweig, “A Helper Equal to Him,” Jud 139 (1986): 277-80.

This is what the word meant to Moses when he named his sons:

Masoretic Text

Septuagint

Exodus 18:4 (Tanakh)

Exodus 18:4 (NET)

Exodus 18:4 (NETS)

Exodus 18:4 (English Elpenor)
and the name of the other was Eliezer: ‘for the G-d (אֱלֹהֵ֤י) of my father was my help (בְּעֶזְרִ֔י), and delivered (וַיַּצִּלֵ֖נִי) me from the sword of Pharaoh.’ and the other Eliezer (for Moses had said, “The God [ĕlōhîm, אלהי] of my father has been my help [ēzer, בעזרי] and delivered [nāṣal, ויצלני] me from the sword of Pharaoh”). and the name of the second, Eliezer (“for the God [ὁ…θεὸς] of my father was my help [βοηθός], and he delivered [ἐξείλατό] me from the hand of Pharao”). and the name of the second, Eliezer, saying, For the God (ὁ…Θεὸς) of my father [is] my helper (βοηθός), and he has rescued (ἐξείλατό) me out of the hand of Pharao.

The Lord as help or helper delivered or rescued Moses’ life. How often is the woman cast as the beauty whose love and grace tames the beast who becomes her husband?

Masoretic Text

Septuagint

Genesis 2:21, 22 (Tanakh)

Genesis 2:21, 22 (NET)

Genesis 2:21, 22 (NETS)

Genesis 2:21, 22 (English Elpenor)
And HaShem (יְהֹוָ֨ה) G-d (אֱלֹהִ֧ים) caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof [Table]. So the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) caused the man to fall into a deep sleep, and while he was asleep, he took part of the man’s side and closed up the place with flesh. And God (ὁ θεὸς) cast a trance upon Adam, and he slept, and he took one of his ribs and filled up flesh in its place [Table]. And God (ὁ Θεὸς) brought a trance upon Adam, and he slept, and he took one of his ribs, and filled up the flesh instead thereof.
And the rib, which HaShem (יְהֹוָ֨ה) G-d (אֱלֹהִ֧ים) had taken from the man, made He a woman, and brought her unto the man [Table]. Then the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) made a woman from the part he had taken out of the man, and he brought her to the man. And the rib that he had taken from Adam the Lord (κύριος) God (ὁ θεὸς) fashioned into a woman and brought her to Adam [Table]. And God (ὁ Θεὸς) formed the rib which he took from Adam into a woman, and brought her to Adam.

How magical this must have seemed to people who knew nothing of anesthesia or surgery or DNA or cloning. Now, though this particular procedure may be a bit out of reach, it seems like a routine and mostly anticipated outcome of applied knowledge and power.

I really have nothing to say here about the presence of יְהֹוָ֨ה (Yᵊhōvâ; Tanakh: Hashem; NET: Lord) in the Masoretic text or the sporadic presence or absence of κύριος (NETS: Lord) in the Septuagint. It seems more or less random to me. I have no idea why editors would add יְהֹוָ֨ה (Yᵊhōvâ) or translators would refuse to translate it in these particular verses. So, I’ll take a few moments to reprise some of the differences between the Masoretic text and the Septuagint.

Mostly I’ll point to two articles I found online, good articles in my opinion worth the time it takes to read them. I’ll quote and comment on a few things I take issue with. In “Septuagint: Why The Greek Old Testament Still Matters” Greg Lanier wrote:

What Exactly Is the Septuagint?

Before discussing its relevance, we have to clarify what is meant by Septuagint. But that is part of the problem. The term itself, when paired with the (the Septuagint, or the LXX), and combined with the fact that you can purchase a copy, might give the false impression that “the Septuagint” is a singular book, produced by a single committee, and published in a single place at a single time.

Replace Septuagint with Bible and one can make exactly the same argument. I’ll continue to use the definite article with Septuagint (and Bible, for that matter) because the language feels forced and awkward without it.

Mr. Lanier then gave an interesting sketch of the origins of the Septuagint, many useful biblical examples and reasons for considering the Septuagint in one’s personal Bible study. He began, however, with one potentially misleading statement:1

Most Christians know that their personal copy of the OT is a translation from the ancient Hebrew text…

I certainly “knew” that growing up. What I didn’t know was that the “ancient” Hebrew text from which my Old Testament was translated was the Masoretic text. In his article “What Is the Masoretic Text? The Beginner’s Guide” Ryan Nelson pointed out:

Most Jews and Protestants consider the Masoretic Text the authoritative Hebrew Bible…While it was written sometime between the seventh and tenth centuries AD, it was based on the meticulously preserved oral tradition and the best available manuscripts of the original Hebrew text.

In other words, the Greek translations known as the Septuagint were mostly completed before Israel rejected Jesus as Messiah, the edited version of the Hebrew text known as the Masoretic text was completed long after.

Mr. Nelson concluded with the following words:2

A triumph of tradition

Without the Masoretes, it’s hard to say what our Bibles would look like today. Perhaps they’d all be based on the Septuagint, or they’d all be based on different versions of the Hebrew Bible. At a pivotal moment in history, when culture, popular teachings, and language itself threatened to erase centuries of tradition, the Masoretes found a way to keep that tradition in the spotlight.

Building on the work of countless rabbis before them, the Masoretes solidified the wording of the Hebrew Bible once-and-for-all.

Part of the “popular teachings” to which Mr. Nelson referred were proposed by the Karaites. In his article, “The Karaites: A Medieval Jewish Sect” on My Jewish Learning online, Eli Barnavi wrote:

The Karaites are first mentioned in written sources in the late eighth century. They themselves claim to be descendants of dissident sects of the First Temple period, and the rabbinical tradition traces them back to opposition trends of the Second Temple period…

The best part of the Karaite intellectual effort was directed at proving the errors of the Rabbanites. Their critical acuteness and thorough knowledge of rabbinical doctrines ensured the high level of their polemics…

The main hallmark of the Karaites is their rejection [sic] authority of the Oral Law and the belief in the necessity of direct, independent, and critical study of the Bible. A “Karaite” reads the Mikra (the Pentateuch) and recognizes the Scriptures as the exclusive source of religious law…

The Karaite attack was not powerful enough to demolish the rabbinical citadel but it did succeed in breaching its walls, for the sect recruited many converts. Towards the end of the eleventh century, the sect had adherents in most communities within the Muslim world and the Byzantine Empire: in the eastern parts of the caliphate, in Palestine and Egypt, in North Africa, in Spain, and in Asia Minor…

Reprinted with permission from Eli Barnavi’s A Historical Atlas of the Jewish People, published by Schocken Books.

But the “Masoretes found a way to keep that tradition [i.e., the authority of rabbinic Judaism3] in the spotlight.”4 I can’t hear this without recalling Jesus’ words to the Pharisees and experts in the law.

Matthew 15:1-9 (NET)

Mark 7:5-13 (NET)
Then Pharisees and experts in the law came from5 Jerusalem to Jesus and said, “Why do your disciples disobey the tradition of the elders? For they don’t wash their6 hands when they eat.” The7 Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat with unwashed8 hands?”
He said9 to them, “Isaiah prophesied10 correctly11 about you hypocrites, as it is written:12 “‘This people honors me with their lips, but their hearts are far from me. They worship me in vain, teaching as doctrine the commandments of men.’
Having13 no regard for the command of God, you hold fast to human tradition.”14
He answered them, “And why do you disobey the commandment of God because of your tradition? He also said to them, “You neatly reject the commandment of God in order to set up15 your tradition.
For God said,16 ‘Honor your17 father and mother’ and ‘Whoever insults his father or mother must be put to death.’ But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” he18 does not need to honor19 his father.’20 You have nullified the word of God on account of your tradition. For Moses21 said, ‘Honor your father and your mother,’ and, ‘Whoever insults his father or mother must be put to death.’ But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ (that is, a gift for God), then22 you no longer permit him to do anything for his23 father or mother. Thus you nullify the word of God by your tradition that you have handed down.
Hypocrites! Isaiah prophesied24 correctly about you when he said, “‘This people25 honors me with their lips, but their hearts are far from me, and they worship me in vain, teaching as doctrines the commandments of men.’”
And you do many things like this.”

This is not to say that the Masoretic text should be discarded. It just seems prudent to remember that it was edited and compiled by potentially hostile witnesses.

Masoretic Text

Septuagint

Genesis 2:23-25 (Tanakh)

Genesis 2:23-25 (NET)

Genesis 2:23-25 (NETS)

Genesis 2:23-25 (English Elpenor)
And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man’ [Table]. Then the man said, “This one at last is bone of my bones and flesh of my flesh; this one will be called ‘woman,’ for she was taken out of man.” And Adam said, “This now is bone of my bones and flesh of my flesh; this one shall be called Woman, for out of her husband she was taken” [Table]. And Adam said, This now is bone of my bones, and flesh of my flesh; she shall be called woman, because she was taken out of her husband.
Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh [Table]. That is why a man leaves his father and mother and unites with his wife, and they become one family. Therefore a man will leave his father and mother and will be joined to his wife, and the two will become one flesh [Table]. Therefore shall a man leave his father and his mother and shall cleave to his wife, and they two shall be one flesh.
And they were both naked, the man and his wife, and were not ashamed [Table]. The man and his wife were both naked, but they were not ashamed. And the two were naked, both Adam and his wife, and were not ashamed [Table]. And the two were naked, both Adam and his wife, and were not ashamed.

People experimenting with other forms of marriage and other forms of gender beyond male and female are making quite a lot of news as I write this. “In other words, God’s judgment, a deluding influence so that they will believe what is false26 came on those who are presently lost because they did not accept the love of the truth,” I wrote in another essay. Such confirmations of the truth of his word, coupled with my own experience of being drawn to Jesus and the faith He supplies through the fruit of his Spirit give me hope and encouragement to believe Jesus’ word that I don’t necessarily see: And I, when I am lifted up from the earth, will draw all people to myself.27

According to a note (9) in the NET Jesus quoted from Exodus 20:12 and Deuteronomy 5:16 in Matthew 15:4a. Tables comparing the Greek of Jesus’ quotation from the NET parallel Greek text and the Septuagint follow:

Matthew 15:4a (NET Parallel Greek)

Exodus 20:12a (Septuagint BLB) Table

Exodus 20:12a (Septuagint Elpenor)
τίμα τὸν πατέρα καὶ τὴν μητέρα τίμα τὸν πατέρα σου καὶ τὴν μητέρα τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου

Matthew 15:4a (NET)

Exodus 20:12a (NETS)

Exodus 20:12a (English Elpenor)
Honor your father and mother Honor your father and your mother Honour thy father and thy mother

Matthew 15:4a (NET Parallel Greek)

Deuteronomy 5:16a (Septuagint BLB)

Deuteronomy 5:16a (Septuagint Elpenor)
τίμα τὸν πατέρα καὶ τὴν μητέρα τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου

Matthew 15:4a (NET)

Deuteronomy 5:16a (NETS)

Deuteronomy 5:16a (English Elpenor)
Honor your father and mother Honor your father and your mother Honour thy father and thy mother

Tables comparing the Greek of Jesus’ quotation from the Stephanus Textus Receptus and the Septuagint follow:

Matthew 15:4a (Stephanus Textus Receptus)

Exodus 20:12a (Septuagint BLB) Table

Exodus 20:12a (Septuagint Elpenor)
τιμα τον πατερα σου και την μητερα τίμα τὸν πατέρα σου καὶ τὴν μητέρα τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου

Matthew 15:4a (KJV)

Exodus 20:12a (NETS)

Exodus 20:12a (English Elpenor)
Honour thy father and mother Honor your father and your mother Honour thy father and thy mother

Matthew 15:4a (Stephanus Textus Receptus)

Deuteronomy 5:16a (Septuagint BLB)

Deuteronomy 5:16a (Septuagint Elpenor)
τιμα τον πατερα σου και την μητερα τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου

Matthew 15:4a (KJV)

Deuteronomy 5:16a (NETS)

Deuteronomy 5:16a (English Elpenor)
Honour thy father and mother Honor your father and your mother Honour thy father and thy mother

According to a note (10) in the NET Jesus quoted from Exodus 21:17 and Leviticus 20:9 in Matthew 15:4b. Tables comparing the Greek of Jesus’ quotation from the NET parallel Greek text and the Septuagint follow:

Matthew 15:4b (NET Parallel Greek)

Exodus 21:16 (Septuagint BLB)

Exodus 21:16 (Septuagint Elpenor)
ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω ὁ κακολογῶν πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ τελευτήσει θανάτῳ ὁ κακολογῶν πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ τελευτήσει θανάτῳ

Matthew 15:4b (NET)

Exodus 21:16 (NETS)

Exodus 21:16 (English Elpenor)
Whoever insults his father or mother must be put to death. Let the one who insults his father or his mother end with death. He that reviles his father or his mother shall surely die.

Matthew 15:4b (NET Parallel Greek)

Leviticus 20:9a (Septuagint BLB)

Leviticus 20:9a (Septuagint Elpenor)
ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω ἄνθρωπος ἄνθρωπος ὃς ἂν κακῶς εἴπῃ τὸν πατέρα αὐτοῦ ἢ τὴν μητέρα αὐτοῦ θανάτῳ θανατούσθω ἄνθρωπος ἄνθρωπος, ὃς ἂν κακῶς εἴπῃ τὸν πατέρα αὐτοῦ ἢ τὴν μητέρα αὐτοῦ, θανάτῳ θανατούσθω

Matthew 15:4b (NET)

Leviticus 20:9a (NETS)

Leviticus 20:9a (English Elpenor)
Whoever insults his father or mother must be put to death. A person, a person who speaks severely with his father or his mother—with death let him be put to death Every man who shall speak evil of his father or of his mother, let him die the death

According to a note (14) in the NET Jesus quoted from Isaiah 29:13 in Matthew 15:8, 9. A table comparing the Greek of Jesus’ quotation from the NET parallel Greek text and the Septuagint follows:

Matthew 15:8, 9 (NET Parallel Greek)

Isaiah 29:13 (Septuagint BLB) Table

Isaiah 29:13 (Septuagint Elpenor)
ο λαος ουτος τω στοματι αυτων και τοις χειλεσιν με τιμα η δε καρδια αυτων πορρω απεχει απ εμου ματην δε σεβονται με διδασκοντες διδασκαλιας ενταλματα ανθρωπων ὁ λαὸς οὗτος τοῗς χείλεσιν αὐτῶν τιμῶσίν με ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας ὁ λαὸς οὗτος ἐν τῷ στόματι αὐτοῦ καὶ ἐν τοῖς χείλεσιν αὐτῶν τιμῶσί με, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ· μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας

Matthew 15:8, 9 (NET)

Isaiah 29:13 (NETS)

Isaiah 29:13 (English Elpenor)
This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men. These people draw near me; they honor me with their lips, while their heart is far from me, and in vain do they worship me, teaching human precepts and teachings. And the Lord has said, This people draw nigh to me with their mouth, and they honour me with their lips, but their heart is far from me: but in vain do they worship me, teaching the commandments and doctrines of men.

A table comparing the Greek of Jesus’ quotation from the Stephanus Textus Receptus and the Septuagint follows:

Matthew 15:8, 9 (Stephanus Textus Receptus)

Isaiah 29:13 (Septuagint BLB) Table

Isaiah 29:13 (Septuagint Elpenor)
ὁ λαὸς οὗτος τοῖς χείλεσιν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ μάτην δὲ σέβονται με διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων ὁ λαὸς οὗτος τοῗς χείλεσιν αὐτῶν τιμῶσίν με ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας ὁ λαὸς οὗτος ἐν τῷ στόματι αὐτοῦ καὶ ἐν τοῖς χείλεσιν αὐτῶν τιμῶσί με, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ· μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας

Matthew 15:8, 9 (KJV)

Isaiah 29:13 (NETS)

Isaiah 29:13 (English Elpenor)
“‘This people honors me with their lips, but their hearts are far from me, and they worship me in vain, teaching as doctrines the commandments of men.’” These people draw near me; they honor me with their lips, while their heart is far from me, and in vain do they worship me, teaching human precepts and teachings. And the Lord has said, This people draw nigh to me with their mouth, and they honour me with their lips, but their heart is far from me: but in vain do they worship me, teaching the commandments and doctrines of men.

According to a note (12) in the NET Jesus quoted from Isaiah 29:13 in Mark 7:6, 7. A table comparing the Greek of Jesus’ quotation from the NET parallel Greek text and the Septuagint follows:

Mark 7:6b, 7 (NET Parallel Greek)

Isaiah 29:13 (Septuagint BLB) Table

Isaiah 29:13 (Septuagint Elpenor)
ὁ λαὸς τοῖς χείλεσιν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ μάτην δὲ σέβονται με διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων ὁ λαὸς οὗτος τοῗς χείλεσιν αὐτῶν τιμῶσίν με ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας ὁ λαὸς οὗτος ἐν τῷ στόματι αὐτοῦ καὶ ἐν τοῖς χείλεσιν αὐτῶν τιμῶσί με, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ· μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας

Mark 7:6b, 7 (NET)

Isaiah 29:13 (NETS)

Isaiah 29:13 (English Elpenor)
This people honors me with their lips, but their hearts are far from me. They worship me in vain, teaching as doctrine the commandments of men. These people draw near me; they honor me with their lips, while their heart is far from me, and in vain do they worship me, teaching human precepts and teachings. And the Lord has said, This people draw nigh to me with their mouth, and they honour me with their lips, but their heart is far from me: but in vain do they worship me, teaching the commandments and doctrines of men.

Tables comparing Exodus 18:4; Deuteronomy 5:16; Exodus 21:17 and Leviticus 20:9 in the Tanakh, KJV and NET; and tables comparing Exodus 18:4; Deuteronomy 5:16; Exodus 21:17 (21:16) and Leviticus 20:9 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Matthew 15:1, 2; 15:4-8; Mark 7:5, 6; 7:8-10 and 7:12 the NET and KJV follow.

Exodus 18:4 (Tanakh)

Exodus 18:4 (KJV)

Exodus 18:4 (NET)
and the name of the other was Eliezer: ‘for the G-d of my father was my help, and delivered me from the sword of Pharaoh.’ And the name of the other was Eliezer; for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh: and the other Eliezer (for Moses had said, “The God of my father has been my help and delivered me from the sword of Pharaoh”).

Exodus 18:4 (Septuagint BLB)

Exodus 18:4 (Septuagint Elpenor)
καὶ τὸ ὄνομα τοῦ δευτέρου Ελιεζερ λέγων ὁ γὰρ θεὸς τοῦ πατρός μου βοηθός μου καὶ ἐξείλατό με ἐκ χειρὸς Φαραω καὶ τὸ ὄνομα τοῦ δευτέρου ῾Ελιέζερ λέγων· ὁ γὰρ Θεὸς τοῦ πατρός μου βοηθός μου καὶ ἐξείλατό με ἐκ χειρὸς Φαραώ

Exodus 18:4 (NETS)

Exodus 18:4 (English Elpenor)
and the name of the second, Eliezer (“for the God of my father was my help, and he delivered me from the hand of Pharao”). and the name of the second, Eliezer, saying, For the God of my father [is] my helper, and he has rescued me out of the hand of Pharao.

Deuteronomy 5:16 (Tanakh)

Deuteronomy 5:16 (KJV)

Deuteronomy 5:16 (NET)
Honour thy father and thy mother, as HaShem thy G-d commanded thee; that thy days may be long, and that it may go well with thee, upon the land which HaShem thy G-d giveth thee. Honour thy father and thy mother, as the LORD thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the LORD thy God giveth thee. “Honor your father and your mother just as the Lord your God has commanded you to do, so that your days may be extended and that it may go well with you in the land that he is about to give you.

Deuteronomy 5:16 (Septuagint BLB)

Deuteronomy 5:16 (Septuagint Elpenor)
τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου ὃν τρόπον ἐνετείλατό σοι κύριος ὁ θεός σου ἵνα εὖ σοι γένηται καὶ ἵνα μακροχρόνιος γένῃ ἐπὶ τῆς γῆς ἧς κύριος ὁ θεός σου δίδωσίν σοι τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ὃν τρόπον ἐνετείλατό σοι Κύριος ὁ Θεός σου, ἵνα εὖ σοι γένηται καὶ ἵνα μακροχρόνιος γένῃ ἐπὶ τῆς γῆς, ἧς Κύριος ὁ Θεός σου δίδωσί σοι

Deuteronomy 5:16 (NETS)

Deuteronomy 5:16 (English Elpenor)
Honor your father and your mother, as the Lord your God commanded you, so that it may be well with you and that you may be long-lived in the land that the Lord your God is giving you. Honour thy father and thy mother, as the Lord thy God commanded thee; that it may be well with thee, and that thou mayest live long upon the land, which the Lord thy God gives thee.

Exodus 21:17 (Tanakh)

Exodus 21:17 (KJV)

Exodus 21:17 (NET)
And he that curseth his father or his mother, shall surely be put to death. And he that curseth his father, or his mother, shall surely be put to death. “Whoever treats his father or his mother disgracefully must surely be put to death.

Exodus 21:17 (Septuagint BLB)

Exodus 21:16 (Septuagint Elpenor)
ὁ κακολογῶν πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ τελευτήσει θανάτῳ ὁ κακολογῶν πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ τελευτήσει θανάτῳ

Exodus 21:16 (NETS)

Exodus 21:16 (English Elpenor)
Let the one who insults his father or his mother end with death. He that reviles his father or his mother shall surely die.

Leviticus 20:9 (Tanakh)

Leviticus 20:9 (KJV)

Leviticus 20:9 (NET)
For whatsoever man there be that curseth his father or his mother shall surely be put to death; he hath cursed his father or his mother; his blood shall be upon him. For every one that curseth his father or his mother shall be surely put to death: he hath cursed his father or his mother; his blood shall be upon him. “‘If anyone curses his father or mother, he must be put to death. He has cursed his father or mother; his blood guilt is on himself.

Leviticus 20:9 (Septuagint BLB)

Leviticus 20:9 (Septuagint Elpenor)
ἄνθρωπος ἄνθρωπος ὃς ἂν κακῶς εἴπῃ τὸν πατέρα αὐτοῦ ἢ τὴν μητέρα αὐτοῦ θανάτῳ θανατούσθω πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ κακῶς εἶπεν ἔνοχος ἔσται ἄνθρωπος ἄνθρωπος, ὃς ἂν κακῶς εἴπῃ τὸν πατέρα αὐτοῦ ἢ τὴν μητέρα αὐτοῦ, θανάτῳ θανατούσθω· πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ κακῶς εἶπεν; ἔνοχος ἔσται

Leviticus 20:9 (NETS)

Leviticus 20:9 (English Elpenor)
A person, a person who speaks severely with his father or his mother—with death let him be put to death; he has spoken severely with his father or his mother—he shall be liable. Every man who shall speak evil of his father or of his mother, let him die the death; has he spoken evil of his father or his mother? he shall be guilty.

Matthew 15:1, 2 (NET)

Matthew 15:1, 2 (KJV)
Then Pharisees and experts in the law came from Jerusalem to Jesus and said, Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying,

Matthew 15:1 (NET Parallel Greek)

Matthew 15:1 (Stephanus Textus Receptus)

Matthew 15:1 (Byzantine Majority Text)
Τότε προσέρχονται τῷ Ἰησοῦ ἀπὸ Ἱεροσολύμων Φαρισαῖοι καὶ γραμματεῖς λέγοντες τοτε προσερχονται τω ιησου οι απο ιεροσολυμων γραμματεις και φαρισαιοι λεγοντες τοτε προσερχονται τω ιησου οι απο ιεροσολυμων γραμματεις και φαρισαιοι λεγοντες
“Why do your disciples disobey the tradition of the elders? For they don’t wash their hands when they eat.” Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.

Matthew 15:2 (NET Parallel Greek)

Matthew 15:2 (Stephanus Textus Receptus)

Matthew 15:2 (Byzantine Majority Text)
διὰ τί οἱ μαθηταί σου παραβαίνουσιν τὴν παράδοσιν τῶν πρεσβυτέρων; οὐ γὰρ νίπτονται τὰς χεῖρας ὅταν ἄρτον ἐσθίωσιν δια τι οι μαθηται σου παραβαινουσιν την παραδοσιν των πρεσβυτερων ου γαρ νιπτονται τας χειρας αυτων οταν αρτον εσθιωσιν δια τι οι μαθηται σου παραβαινουσιν την παραδοσιν των πρεσβυτερων ου γαρ νιπτονται τας χειρας αυτων οταν αρτον εσθιωσιν

Matthew 15:4-8 (NET)

Matthew 15:4-8 (KJV)
For God said, ‘Honor your father and mother’ and ‘Whoever insults his father or mother must be put to death.’ For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death.

Matthew 15:4 (NET Parallel Greek)

Matthew 15:4 (Stephanus Textus Receptus)

Matthew 15:4 (Byzantine Majority Text)
ὁ γὰρ θεὸς εἶπεν· τίμα τὸν πατέρα καὶ τὴν μητέρα, καί· ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω. ο γαρ θεος ενετειλατο λεγων τιμα τον πατερα σου και την μητερα και ο κακολογων πατερα η μητερα θανατω τελευτατω ο γαρ θεος ενετειλατο λεγων τιμα τον πατερα και την μητερα και ο κακολογων πατερα η μητερα θανατω τελευτατω
But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me;

Matthew 15:5 (NET Parallel Greek)

Matthew 15:5 (Stephanus Textus Receptus)

Matthew 15:5 (Byzantine Majority Text)
ὑμεῖς δὲ λέγετε· ὃς ἂν εἴπῃ τῷ πατρὶ ἢ τῇ μητρί· δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς [see verse 6] υμεις δε λεγετε ος αν ειπη τω πατρι η τη μητρι δωρον ο εαν εξ εμου ωφεληθης [see verse 6] υμεις δε λεγετε ος αν ειπη τω πατρι η τη μητρι δωρον ο εαν εξ εμου ωφεληθης και ου μη τιμηση τον πατερα αυτου η την μητερα αυτου
he does not need to honor his father.’ You have nullified the word of God on account of your tradition. And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.

Matthew 15:6 (NET Parallel Greek)

Matthew 15:6 (Stephanus Textus Receptus)

Matthew 15:6 (Byzantine Majority Text)
οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ· καὶ ἠκυρώσατε τὸν λόγον τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν και ου μη τιμηση τον πατερα αυτου η την μητερα αυτου και ηκυρωσατε την εντολην του θεου δια την παραδοσιν υμων [see verse 5] και ηκυρωσατε την εντολην του θεου δια την παραδοσιν υμων
Hypocrites! Isaiah prophesied correctly about you when he said, Ye hypocrites, well did Esaias prophesy of you, saying,

Matthew 15:7 (NET Parallel Greek)

Matthew 15:7 (Stephanus Textus Receptus)

Matthew 15:7 (Byzantine Majority Text)
ὑποκριταί, καλῶς ἐπροφήτευσεν περὶ ὑμῶν Ἠσαΐας λέγων υποκριται καλως προεφητευσεν περι υμων ησαιας λεγων υποκριται καλως προεφητευσεν περι υμων ησαιας λεγων
“‘This people honors me with their lips, but their hearts are far from me, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.

Matthew 15:8 (NET Parallel Greek)

Matthew 15:8 (Stephanus Textus Receptus)

Matthew 15:8 (Byzantine Majority Text)
ὁ λαὸς οὗτος τοῖς χείλεσιν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ εγγιζει μοι ο λαος ουτος τω στοματι αυτων και τοις χειλεσιν με τιμα η δε καρδια αυτων πορρω απεχει απ εμου εγγιζει μοι ο λαος ουτος τω στοματι αυτων και τοις χειλεσιν με τιμα η δε καρδια αυτων πορρω απεχει απ εμου

Mark 7:5, 6 (NET)

Mark 7:5, 6 (KJV)
The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat with unwashed hands?” Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?

Mark 7:5 (NET Parallel Greek)

Mark 7:5 (Stephanus Textus Receptus)

Mark 7:5 (Byzantine Majority Text)
καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς· διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον επειτα επερωτωσιν αυτον οι φαρισαιοι και οι γραμματεις δια τι οι μαθηται σου ου περιπατουσιν κατα την παραδοσιν των πρεσβυτερων αλλα ανιπτοις χερσιν εσθιουσιν τον αρτον επειτα επερωτωσιν αυτον οι φαρισαιοι και οι γραμματεις δια τι οι μαθηται σου ου περιπατουσιν κατα την παραδοσιν των πρεσβυτερων αλλα ανιπτοις χερσιν εσθιουσιν τον αρτον
He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written: “‘This people honors me with their lips, but their hearts are far from me. He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me.

Mark 7:6 (NET Parallel Greek)

Mark 7:6 (Stephanus Textus Receptus)

Mark 7:6 (Byzantine Majority Text)
Ὁ δὲ εἶπεν αὐτοῖς· καλῶς ἐπροφήτευσεν Ἠσαΐας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται [ὅτι] οὗτος ὁ λαὸς τοῖς χείλεσιν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ ο δε αποκριθεις ειπεν αυτοις οτι καλως προεφητευσεν ησαιας περι υμων των υποκριτων ως γεγραπται ουτος ο λαος τοις χειλεσιν με τιμα η δε καρδια αυτων πορρω απεχει απ εμου ο δε αποκριθεις ειπεν αυτοις οτι καλως προεφητευσεν ησαιας περι υμων των υποκριτων ως γεγραπται ουτος ο λαος τοις χειλεσιν με τιμα η δε καρδια αυτων πορρω απεχει απ εμου

Mark 7:8-10 (NET)

Mark 7:8-10 (KJV)
Having no regard for the command of God, you hold fast to human tradition.” For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.

Mark 7:8 (NET Parallel Greek)

Mark 7:8 (Stephanus Textus Receptus)

Mark 7:8 (Byzantine Majority Text)
ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων αφεντες γαρ την εντολην του θεου κρατειτε την παραδοσιν των ανθρωπων βαπτισμους ξεστων και ποτηριων και αλλα παρομοια τοιαυτα πολλα ποιειτε αφεντες γαρ την εντολην του θεου κρατειτε την παραδοσιν των ανθρωπων βαπτισμους ξεστων και ποτηριων και αλλα παρομοια τοιαυτα πολλα ποιειτε
He also said to them, “You neatly reject the commandment of God in order to set up your tradition. And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.

Mark 7:9 (NET Parallel Greek)

Mark 7:9 (Stephanus Textus Receptus)

Mark 7:9 (Byzantine Majority Text)
καὶ ἔλεγεν αὐτοῖς· καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν |στήσητε| και ελεγεν αυτοις καλως αθετειτε την εντολην του θεου ινα την παραδοσιν υμων τηρησητε και ελεγεν αυτοις καλως αθετειτε την εντολην του θεου ινα την παραδοσιν υμων τηρησητε
For Moses said, ‘Honor your father and your mother,’ and, ‘Whoever insults his father or mother must be put to death.’ For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:

Mark 7:10 (NET Parallel Greek)

Mark 7:10 (Stephanus Textus Receptus)

Mark 7:10 (Byzantine Majority Text)
Μωϋσῆς γὰρ εἶπεν· τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί· ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω μωσης γαρ ειπεν τιμα τον πατερα σου και την μητερα σου και ο κακολογων πατερα η μητερα θανατω τελευτατω μωσης γαρ ειπεν τιμα τον πατερα σου και την μητερα σου και ο κακολογων πατερα η μητερα θανατω τελευτατω

Mark 7:12 (NET)

Mark 7:12 (KJV)
then you no longer permit him to do anything for his father or mother. And ye suffer him no more to do ought for his father or his mother;

Mark 7:12 (NET Parallel Greek)

Mark 7:12 (Stephanus Textus Receptus)

Mark 7:12 (Byzantine Majority Text)
οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί και ουκετι αφιετε αυτον ουδεν ποιησαι τω πατρι αυτου η τη μητρι αυτου και ουκετι αφιετε αυτον ουδεν ποιησαι τω πατρι αυτου η τη μητρι αυτου

3 From the tag line of “The Karaites: A Medieval Jewish Sect,” by Eli Barnavi on My Jewish Learning online: “The Karaites, biblical fundamentalists, challenged the authority of rabbinic Judaism.”

4 From “A triumph of tradition,” “What Is the Masoretic Text? The Beginner’s Guide,” by Ryan Nelson on OverviewBible online

5 The Stephanus Textus Receptus and Byzantine Majority Text had οι απο (KJV: which were of), where the NET parallel Greek text and NA28 had simply απο.

6 The NA28, Stephanus Textus Receptus and Byzantine Majority Text had αὐτῶν here. The NET parallel Greek text did not. See note 5 in the NET.

7 The NET parallel Greek text and NA28 had καὶ at the beginning of this clause, where the Stephanus Textus Receptus and Byzantine Majority Text had επειτα (KJV: Then).

9 The Stephanus Textus Receptus and Byzantine Majority Text had αποκριθεις (KJV: He answered) here. The NET parallel Greek text and NA28 did not.

11 The Stephanus Textus Receptus and Byzantine Majority Text had ὅτι καλως (KJV: well) here, where the NET parallel Greek text and NA28 had only καλῶς.

12 The NET parallel Greek text and NA28 had οτι (not translated in the NET) following written. The Stephanus Textus Receptus and Byzantine Majority Text did not.

13 The Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: For) here. The NET parallel Greek text and NA28 did not.

14 The Stephanus Textus Receptus and Byzantine Majority Text had βαπτισμους ξεστων και ποτηριων και αλλα παρομοια τοιαυτα πολλα ποιειτε (KJV: as the washing of pots and cups: and many other such like things ye do) here. The NET parallel Greek text and NA28 did not.

15 The NET parallel Greek text and NA28 had στήσητε here, where the Stephanus Textus Receptus and Byzantine Majority Text had τηρησητε (KJV: ye may keep).

16 The NET parallel Greek text and NA28 had εἶπεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ενετειλατο λεγων (KJV: commanded, saying).

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

20 The Stephanus Textus Receptus and Byzantine Majority Text had η την μητερα αυτου (KJV: or his mother) here. The NET parallel Greek text and NA28 did not.

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

23 The Stephanus Textus Receptus and Byzantine Majority Text had αυτου here and following mother. The NET parallel Greek text and NA28 had neither.

25 The Stephanus Textus Receptus and Byzantine Majority Text had εγγιζει μοι τω στοματι αυτων και (KJV: draweth nigh unto me with their mouth, and) here. The NET parallel Greek text and NA28 did not.

26 2 Thessalonians 2:11b (NET) Table

27 John 12:32 (NET)

Son of God – 1 John, Part 2

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Who is the liar but the person who denies (ἀρνούμενος, a form of ἀρνέομαι)[1] that Jesus is the Christ?  This one is the antichrist: the person who denies (ἀρνούμενος, a form of ἀρνέομαι) the Father and the Son.[2]  This is one of the things John wrote to his contemporaries about those who are trying to deceive you.[3]

It is interesting that this became a problem among believers after the destruction of the temple in Jerusalem, after those in Israel who rejected Jesus as Christ (or, Messiah) were compelled to accept Him as a credible prophet: Now while some were speaking about the temple, how it was adorned with beautiful stones and offerings, Jesus said, “As for these things that you are gazing at, the days will come when not one stone will be left on another.  All will be torn down!”[4]  And, I tell you the truth, not one stone will be left on another.  All will be torn down![5] All will be torn down![6]

Believers were not particularly troubled by the unbelief of enemies of the Gospel (enemies for your [believers’] sake, but in regard to election they are dearly loved for the sake of the fathers[7]) so long as the enemies defamed the Lord Jesus and threatened and harmed his followers.  The trouble began when the enemies softened their approach, accepted Jesus as a prophet, even a good man—but not the Messiah, not the Christ.

John continued: Everyone who denies (ἀρνούμενος, a form of ἀρνέομαι) the Son [i.e., denies that the Son is the Christ] does not have the Father either.  The person who confesses the Son has the Father also.  As for you, what you have heard from the beginning must remain in you.  If what you heard from the beginning remains in you, you also will remain in the Son and in the Father.[8]  For John, what you have heard from the beginning was the Gospel, and he had written more about it previously, or perhaps it was more warning about those who are trying to deceive you (1 John 2:12, 13 NET):

I am writing to you, little children, that your sins have been forgiven because of his name.  I am writing to you, fathers, that you have known him who has been from the beginning.  I am writing to you, young people, that you have conquered the evil one (πονηρόν, a form of πονηρός).[9]

The note on the evil one in the NET reads: “The phrase the evil one is used in John 17:15 as a reference to Satan. Satan is also the referent here and in the four other occurrences in 1 John (2:14; 3:12; 5:18, 19).”  But in the definition of πονηρός they effectively acknowledge that they added the word one because the nominative case in Matthew 6:13 means “‘The Evil,’ and is probably referring to Satan.”

I think this is too limiting in both verses.  When I pray, And do not lead us into temptation, but deliver us from the evil (πονηροῦ, another form of πονηρός),[10] I am not praying to be delivered from Satan only, but from the meaningless deeds that are 1) full of labours, annoyances, and hardships; from being 1a) pressed and harassed by those labours; I pray to be delivered from 1b) this time full of peril to Christian faith and steadfastness that causes so much pain and trouble;  to be delivered from everything 2) bad, or of a bad nature or condition; from 2a) disease or blindness; as well as from that which is 2b) evil or wicked.

Likewise I believe that John wrote to young people that you have conquered the evil (πονηρόν, a form of πονηρός); not Satan only, but the meaningless deeds that are 1) full of labours, annoyances, and hardships; they are not 1a) pressed and harassed by those labours; they have overcome 1b) this time full of peril to Christian faith and steadfastness that causes so much pain and trouble; they have conquered everything 2) bad, or of a bad nature or condition; 2a) disease or blindness; as well as that which is 2b) evil or wicked.  John continued (1 John 2:14 NET):

I have written to you, children, that you have known the Father.  I have written to you, fathers, that you have known him who has been from the beginning.  I have written to you, young people, that you are strong, and the word of God resides in you, and you have conquered the evil (πονηρόν, a form of πονηρός)…

I fantasize sometimes what the world might be like if young people were taught that they are strong, and the word of God resides in them, that they have conquered the evil, and how all of this is true in Christ through his Holy Spirit, rather than being taught the rules their elders have devised for them.  In my mother’s day the path of righteousness was that girls shouldn’t wear lipstick.  My mother and her contemporaries religiously put on their lipstick every Sunday morning, some even refreshed it in the pew during the service.  In my day the path of righteousness was not listening to rock music.  Most of my contemporaries attend churches that rock.  Why not try John’s approach?  Could it be any worse?

At best these rules are equivalent to gezerot.  A gezerah (singular of gezerot) according to the online Jewish Encyclopedia was a “rabbinical enactment issued as a guard or preventive measure….The Rabbis based their institution of such enactments upon the Biblical passages, ‘Thou shalt not depart from the sentence,’ etc. (Deut. xvii. 11), although at the same time they transgressed another commandment: ‘Ye shall not add unto the word which I command thee, neither shall ye diminish from it’ (Deut. iv. 2; Shab. 23a; Ab. R. N. 25b).”[11]  Perhaps any particular “preventive measure” was a good idea at a particular time in a particular place.  But gezerot are not the Gospel.

The first gezerah followed swiftly after God’s first prohibition: The Lord God planted an orchard in the east, in Eden; and there he placed the man he had formed.  The Lord God made all kinds of trees grow from the soil, every tree that was pleasing to look at and good for food.  (Now the tree of life and the tree of the knowledge of good and evil were in the middle of the orchard.)…The Lord God took the man and placed him in the orchard in Eden to care for it and to maintain it.[12]

God’s Prohibition

Eve’s Knowledge of God’s Prohibition
Then the Lord God commanded the man, “You may freely eat fruit from every tree of the orchard, but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die.”

Genesis 2:16, 17 (NET)

 The woman said to the serpent, “We may eat of the fruit from the trees of the orchard; but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, or else you will die.’”

Genesis 3:2, 3 (NET)

The circumstantial evidence points to Adam as the originator of the first gezerah, and you must not touch it.  It sounds like a good idea.  “If you don’t touch it, Eve, you won’t eat it and you won’t die—whatever that means.”  But in practice when Eve touched it she did not die—whatever that means.  She saw with her own eyes that the tree produced fruit that was good for food, and it was attractive to the eye.[13]  She had the serpent’s assurance that she would not die—whatever that means—and that God knows that when you eat from it your eyes will open and you will be like divine beings who know good and evil.[14]

If I take the sequence of events recorded in Genesis literally, after she took some of its fruit and ate it nothing happened, neither the serpent’s promise nor God’s.  After all, God’s prohibition was given to Adam.  Eve was created afterward.  Perhaps it was reasonable for Adam to assume that God’s prohibition applied also to his wife, but nothing happened until Eve also gave some of it to her husband who was with her, and he ate it.  Then the eyes of both of them opened, and they knew they were naked [Table].[15]  I sincerely doubt that realizing she was naked was the wisdom Eve desired.[16]

So the Lord God expelled [Adam] from the orchard in Eden to cultivate the ground from which he had been taken [Table].  When he drove the man out, he placed on the eastern side of the orchard in Eden angelic sentries who used the flame of a whirling sword to guard the way to the tree of life.[17]  Adam and Eve and all their descendants will surely die.  Perhaps Adam and Eve understood death when, The Lord God made garments from skin for [them], and clothed them.[18]  If not, they certainly understood it about a century later[19] when their firstborn Cain attacked his brother Abel and killed him.[20]  But I want to remove the serpent from the equation for a moment.

If I suppose that the serpent did not persuade Eve to eat the forbidden fruit, and Eve did not persuade Adam, and if Adam raised his sons to stand guard over the tree of the knowledge of good and evil like the angelic sentries guarded the way to the tree of life, if they, or we to this very day, faithfully kept Adam’s gezerah not to touch the tree of the knowledge of good and evil, would that be the righteousness of God?  My answer is an unequivocal, “No.”  It would simply mean that tanks and machine guns and the fear of death had kept us from sinning against Adam’s gezerah, which only incidentally also kept us from violating God’s prohibition.

So at worst gezerot when practiced promote actions that ignore the righteousness that comes from God, and [seeks] instead to establish [one’s] own righteousness.[21]  It is a catastrophe if those who believe and practice them do not submit to God’s righteousness.  For Christ is the end (τέλος;[22] “the end to which all things relate, the aim, purpose”) of the law, with the result that there is righteousness for everyone who believes.[23]  This people honors me with their lips, Jesus said, but their heart is far from me, and they worship me in vain, teaching as doctrines the commandments of men.[24]  As a teaching practice gezerot are sin relative to the Gospel.

Everyone who practices sin also practices lawlessness, John continued, indeed, sin is lawlessness.  And you know that Jesus was revealed to take away (ἄρῃ, a form of αἴρω) sins…[25]  John also used ἄρῃ in his Gospel account.  After Jesus died Joseph of Arimathea…asked Pilate if he could remove (ἄρῃ, a form of αἴρω) the body of Jesus.[26]  So as Joseph sought to take away the body of Jesus from the cross, Jesus was revealed to take away (ἄρῃ) sins from us, and in him there is no sin, John continued.  Everyone who resides in him does not sin; everyone who sins has neither seen him nor known him.  Little children, let no one deceive you: The one who practices righteousness is righteous, just as Jesus is righteous.  The one who practices sin is of the devil, because the devil has been sinning from the beginning.[27]

But there is still hope: For this purpose the Son of God was revealed: to destroy the works of the devil.[28]  Jesus was still revealed to take away even the sin of rejecting his righteousness for our own gezerot.  Everyone who has been fathered by God does not practice sin, because God’s seed resides in him, and thus he is not able to sin, because he has been fathered by God.  By this the children of God and the children of the devil are revealed: Everyone who does not practice righteousness – the one who does not love his fellow Christian (ἀδελφὸν, a form of ἀδελφός)[29] – is not of God.[30]

Little children, let us not love with word or with tongue but in deed and truth.  And by this we will know that we are of the truth and will convince our conscience in his presence, that if our conscience condemns us, that God is greater than our conscience and knows all things.  Dear friends, if our conscience does not condemn us, we have confidence in the presence of God, and whatever we ask we receive from him, because we keep his commandments and do the things that are pleasing to him.  Now this is his commandment: that we believe in the name of his Son Jesus Christ and love one another, just as he gave us the commandment.  And the person who keeps his commandments resides in God, and God in him.  Now by this we know that God resides in us: by the Spirit he has given us.[31]

I included the Greek text of Jesus’ quote from Isaiah for completeness.

Jesus

Septuagint

Parallel Greek Text – NET
This people honors me with their lips,but their heart is far from me, and they worship me in vain, teaching as doctrines the commandments of men.

Matthew 15:8, 9 (NET)

 ὁ λαὸς οὗτος τοῖς χείλεσιν αὐτῶν[32] τιμῶσίν[33] με ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ μάτην[34] δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας

Isaiah 29:13

 ὁ λαὸς οὗτος τοῖς χείλεσιν με τιμᾷ,[35]ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ μάτην δὲ σέβονται μεδιδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων

Matthew 15:8, 9

Translation from a contemporary understanding of ancient Hebrew
These people say they are loyal to me; they say wonderful things about me, but they are not really loyal to me.  Their worship consists of nothing but man-made ritual.[36]

Isaiah 29:13 (NET)

 

Addendum (7/15/2015): Jim Searcy has published that the Septuagint is a hoax written by Origen and Eusebius 200 hundred years or so after Christ.  “In fact, the Septuagint ‘quotes’ from the New Testament and not vice versa…”  His contention is that the “King James Version is the infallible Word of God.”  So, I’ll re-examine the quotations above with the KJV.

Jesus

KJV

Parallel Greek Text – NET
This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.
But in vain they do worship me, teaching for doctrines the commandments of men.

Matthew 15:8, 9 (KJV)

 Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:

Isaiah 29:13

 ὁ λαὸς οὗτος τοῖς χείλεσιν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ μάτην δὲ σέβονται μεδιδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων

Matthew 15:8, 9

If as Jim Searcy claimed the Septuagint was written after the New Testament, But in vain (μάτην δὲ) was not a part of Isaiah’s original prophecy as Jesus claimed.  Rather, Jesus added it on the spot.

[2] 1 John 2:22 (NET)

[3] 1 John 2:26 (NET)

[4] Luke 21:5, 6 (NET)

[5] Matthew 24:2 (NET)

[6] Mark 13:2 (NET)

[7] Romans 11:28 (NET)

[8] 1 John 2:23, 24 (NET)

[10] Matthew 6:13 (NET)

[12] Genesis 2:8, 9, 15 (NET)

[13] Genesis 3:6a (NET)

[14] Genesis 3:5 (NET) Table

[15] Genesis 3:6b-7a (NET)

[16] …the woman saw that the tree produced fruit that was good for food, was attractive to the eye, and was desirable for making one wise… (Genesis 3:6a NET)

[17] Genesis 3:23, 24 (NET)

[18] Genesis 3:21 (NET)

[19] Genesis 4:25; 5:3

[20] Genesis 4:8 (NET)

[21] Romans 10:3a (NET)

[23] Romans 10:3b, 4 (NET)

[24] Matthew 15:8, 9 (NET)

[25] 1 John 3:4, 5a (NET)

[26] John 19:38a (NET)

[27] 1 John 3:5b-8 (NET)

[28] 1 John 3:8b (NET)

[30] 1 John 3:9, 10 (NET)

[31] 1 John 3:18-24 (NET)

[36] NET note: “Heb ‘their fear of me is a commandment of men that has been taught.’”

Conclusion

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Athens and Corinth1 are the only locales around the Mediterranean where contemporary historians recognize idolatrous worship (including its drunken sexual practices) being carried out more or less openly in the first century.  Trusting the Bible and experimenting with the idea that this is what New Testament authors meant by the word πορνεία persuades me that such worship was practiced more secretly elsewhere.  But I would be very surprised indeed to learn that as Jesus spoke the words in Matthew 5:32 or 19:9 it was practiced in Judea.  Samaria? Maybe.  But not Judea.  That would be much more surprising than the insight that the people who first heard the law at Sinai were accustomed to these religious practices.

My surprise isn’t an argument for or against the truth of anything.  I was just as surprised the first time I heard about Republican presidents, candidates and cabinet members engaging in this kind of πορνεία.  I was watching television in a hotel room.  By watching television I mean I was flipping through channels searching for a movie with my customary attitude toward television shows and commercials; namely, “Get my attention.  I dare you!”  A piece on Russian Television (RT) about Bohemian Grove broke through the clutter.  But after it was over and I resumed flipping channels I didn’t store that information as an example of πορνεία in the contemporary world, but as an example of the most bizarre Republican bashing I had ever heard.

Subsequently though, a little more research revealed that a journalist in 1989 and a radio talk show host in 2000 successfully infiltrated this secretive and exclusive gathering of media, business and power elites (mostly Republicans) at Bohemian Grove about 70 miles northwest of San Francisco.  Men—exclusively men—have met there in July since the 1880’s.  Though the two infiltrators returned with different perceptions of the meaning of the events in question, some basic facts emerged, especially the opening festivities called the Cremation of Care.

The Cremation of Care is a mock human sacrifice before a forty-five foot stone idol of an owl.  (Years ago it was a plaster-of-Paris Buddha.)  The πόρνη, female prostitutes, at Bohemian Grove are secular pros rather than religious devotees who meet with their clients outside the camp, as it were, since women are forbidden at these gatherings.  The πόρνος, male prostitutes, are other members of this exclusive club.  And I got the impression that their service was more “spiritual,” in the sense that it was offered in the spirit of the festivities rather than as a work for hire.  Apparently however the πόρνος were more active in times past before the AIDS epidemic.  Drinking (and peeing) is legendary at Bohemian Grove.

The talk show host photographed the Cremation of Care ceremony on video.  His hidden camera work was not great filmmaking; it didn’t put me in the scene.  With that caveat I’ll say that my impression was of a ceremony more like an Addams Family version of Disney World spectacle than actual worship of an owl deity.  But that was good for me in the sense that it revealed something I might otherwise have missed.

My bias skews toward faith.  But there were probably as many people participating in ancient fertility rites with as little faith in the deity represented or the rites practiced as the men at Bohemian Grove.  They may have been there for the wine, women and song, or for business opportunities, or political advantage.  Ezekiel alluded to a military alliance as the driving force behind Judah’s πορνεία.2  Isn’t national security worth a trifling dalliance with the meaningless religious beliefs and practices of one’s powerful allies as a gesture of good faith and good manners?  God, of course, perceived things differently.

Religious minds, and the religions they create, don’t value faith as much as conformity to—or at least acquiescence in the face of—traditional ritual.  No matter how rich or successful or powerful the men who attend the July gathering at Bohemian Grove are, they are nothing compared to the longstanding tradition of the Cremation of Care ceremony.  They can do nothing about it, nor protest it in any meaningful way—(some apparently avoid it by arriving late to the gathering)—without jeopardizing their positions as rich, successful, powerful men privileged to attend an expensive invitation-only event.  You’re either on the bus or off the bus, Ken Kesey used to say to the Merry Pranksters in the halcyon days of LSD-induced enlightenment.

I’m not getting this idea about religious minds and conformity to ritual from Bohemian Grove, necessarily.  It was more accessible to me there and then (here and now), than in the ancient past.  It helped me to understand something about the false view of the world shared by the majority of the inhabitants of the southern kingdom Judah (Jeremiah 7:8b-10a NET):

You are putting your confidence in a false belief that will not deliver you [Table].  You steal.  You murder.  You commit adultery.  You lie when you swear on oath.  You sacrifice to the god Baal.  You pay allegiance to other gods whom you have not previously known [Table].  Then you come and stand in my presence in this temple I have claimed as my own and say, “We are safe!” [Table]

In other words, they paid the tithes, brought the offerings and sacrifices, and otherwise performed the rituals of the worship of God, but as the Lord said through the prophet Isaiah, These people say they are loyal to me; they say wonderful things about me, but they are not really loyal to me.  Their worship consists of nothing but man-made ritual.3  So if the story of Jephthah is a boundary stone marking one edge as it were of the religious mind—the extreme to which a man would go to avoid acknowledging sin—the above passage in Jeremiah is like a boundary stone marking the opposite edge—people who will admit to any and all sins in word and ritual but continue to indulge the very same sins,4 believing their words and rituals will save them somehow (or at least will do them no harm).

As far as the meaning of πορνεία is concerned I can come to know definitive conclusion.  And this is why:  Is a man witnessing the Cremation of Care ceremony at Bohemian Grove, a mock human sacrifice to an owl statue, guilty of πορνεία? Or must he put on a robe and participate?  Or must he believe in the owl?  Or must he have sex with a prostitute?

Well, what if he has sex with a prostitute without any connection to owl statues and Cremation of Care ceremonies?  What about drunken sexual practices in general?  It sounds like a bar on a Friday or Saturday night for those handsome enough, rich enough or charming enough to get lucky, minus the bloody sacrifice, of course, mock or earnest.

In the allegory in Ezekiel Oholah and Oholibah engaged in prostitution in Egypt; in their youth they engaged in prostitution. Their breasts were squeezed there; lovers fondled their virgin nipples there.5  Does that mean two teenagers in the backseat of a car are guilty of πορνεία?  If so, immorality is a fine translation of the word.  But what does immorality mean?  Isn’t that what is contrary to God’s law?  So then unlawful marriage may be a good translation, too.

This kind of indecision frustrates me to no end when I’m searching the Bible for rules to obey.  And I’ve done that and continue to do it at times.  I have studied the Bible like a rule book with all the urgency and life-and-death anxiety that procedure engenders.  Then I’ve searched for rules to justify or declare me righteous.  Finally I’ve searched for rules that might bind God to me anyway.  At that point I usually come to my senses if not before.  Lex Deus (Law is God) as I call it is the most seductive form of idolatry to my upbringing and temperament.

When I actually believe that I am justified freely by his grace through the redemption that is in Christ Jesus6 and that the meaning of eternal life is that they know you, the only true God, and Jesus Christ, whom you sent7 my anxiety level goes down as my time horizon expands.  I’m comforted then by Paul’s insight, For now we see in a mirror indirectly, but then we will see face to face.  Now I know in part, but then I will know fully, just as I have been fully known.8  It is not so burdensome then to plug these various ideas into each particular occurrence of πορνεία to see which fits with the only true God, and Jesus Christ I am beginning to know in part, in a mirror indirectly.

1 S.M. Baugh in an essay titled, “Cult Prostitution In New Testament Ephesus: A Reappraisal,” published in the Journal of the Evangelical Theological Society in 1999, denies that: “Despite the received opinion to the contrary, I do not believe that cult prostitution was practiced in Greek (and Roman) regions of the NT era. The evidence thought to support this institution in the cities of Corinth and Ephesus was found wanting in our brief survey of Strabo and a few other authors. Finally, we looked at some of the positive evidence from Ephesus to show that the priestesses of Artemis – wrongly thought by many today to be a fertility or mother goddess – were no more than daughters of noble families, whose terms of office involved them in the honorary public roles and the financial obligations which typified priestly offices in Greek state cults. A priestess of Artemis compares better with a Rose Bowl queen or with Miss Teen America than with a cult prostitute. Indeed, there are some hints in the literature (e.g. Xenophon of Ephesus) that the girl-priestesses may have been chosen because they best resembled the chaste maiden-goddess.”

2 Ezekiel 23:5, 6, 12-15 (NET)  πορνείαν (a form of πορνεία) is the translation of תזנותיה (taznûṯ) in the Septuagint [See: Greek World, 18:53] in Ezekiel 23:14.

3 Isaiah 29:13 (NET) Table

5 Ezekiel 23:3 (NET) Table

6 Romans 3:24 (NET)

7 John 17:3 (NET)

8 1 Corinthians 13:12 (NET)