This is a continuing consideration of Psalm 22 as the music in Jesus’ heart as He endured the cross.
|
Masoretic Text |
Septuagint | ||
| Psalm 22:11 (Tanakh) | Psalm 22:11 (NET) | Psalm 21:12 (NETS) |
Psalm 21:12 (Elpenor English) |
| Be not far (תִּרְחַ֣ק) from me; for trouble is near; for there is none to help. | Do not remain far away (rachaq, תרחק) from me, for trouble is near and I have no one to help me. | Do not keep away (ἀποστῇς) from me, because affliction is near, because there is no one to help. | Stand not aloof (ἀποστῇς) from me; for affliction is near; for there is no helper. |
I was curious if I could determine whether remain in the NET translation of תִּרְחַ֣ק (rachaq) owed anything to the theory that God the Father had forsaken God the Son in some more secretive way than to the cross. Where Be not far from me sounds like a plea to stay close, Do not remain far away sounds to me like a plea to return from a distance. But of the seven occurrences of the exact form תרחק (rachaq) five where translated do…remain far away. The only occurrence that was not negated was translated Keep your distance.
|
Reference |
NET Parallel Hebrew | NET | Septuagint BLB |
Septuagint Elpenor |
| Psalm 22:11 (21:12) | תרחק | Do…remain far away | ἀποστῇς | ἀποστῇς |
| Psalm 22:19 (21:20) | תרחק | do…remain far away | μακρύνῃς | μακρύνῃς |
| Psalm 35:22 (34:22) | תרחק | do…remain far away | ἀποστῇς | ἀποστῇς |
| Psalm 38:21 (37:22) | תרחק | do…remain far away | ἀποστῇς | ἀποστῇς |
| Psalm 71:12 (70:12) | תרחק | do…remain far away | μακρύνῃς | μακρύνῃς |
| Exodus 23:7 | תרחק | Keep your distance | ἀποστήσῃ | ἀποστήσῃ |
| Isaiah 46:13 | תרחק | is…far away | n/a | n/a |
The clause in question in the Masoretic text of Isaiah 46:13 [Table] is not corroborated by the Septuagint.
|
Masoretic Text |
Septuagint | ||
| Isaiah 46:13 (Tanakh) | Isaiah 46:13 (NET) | Isaiah 46:13 (NETS) |
Isaiah 46:13 (Elpenor English) |
| I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. | I am bringing my deliverance near, it is not far away; I am bringing my salvation near, it does not wait. I will save Zion; I will adorn Israel with my splendor. | I brought near my righteousness, and I will not delay the salvation that comes from me; I have provided salvation in Sion to Israel for glorying. | I have brought near my righteousness, and I will not be slow with the salvation that is from me: I have given salvation in Sion to Israel for glory. |
Until Jesus’ crucifixion the typical expectation for the end (τέλος) of my one dear Son; in him I take great delight[1] was not that He would be executed as a criminal. I’m taking my concept of “typical expectation” from Jesus’ use of δοκεῖτε (a form of δοκέω; NET: you think) in answer to those who informed Him about the manner of death of some Galileans (Luke 13:1-5 NET):
Now there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. He[2] answered them, “Do you think (δοκεῖτε, a form of δοκέω) these Galileans were worse sinners than all the other Galileans, because they suffered these things?[3] No, I tell you! But unless you repent, you will all perish as well![4] Or those eighteen[5] who were killed when the tower in Siloam fell on them, do you think (δοκεῖτε, a form of δοκέω) they[6] were worse offenders than all the[7] others who live in[8] Jerusalem? No, I tell you! But unless you repent you will all perish as well!”[9]
The rulers in Jerusalem had done everything in their power to engineer Jesus’ crucifixion to discredit (Luke 19:29-40) Him with the people, as was prophesied by Isaiah:
|
Masoretic Text |
Septuagint | ||
| Isaiah 53:4b, 5 (Tanakh) | Isaiah 53:4b, 5 (NET) | Isaiah 53:4b, 5 (NETS) |
Isaiah 53:4b, 5 (Elpenor English) |
| we did esteem him stricken, smitten of God, and afflicted. | we thought he was being punished, attacked by God, and afflicted for something he had done. | we accounted him to be in trouble and calamity and ill-treatment. | we accounted him to be in trouble, and in suffering [by God]*, and in affliction. |
| But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. | He was wounded because of our rebellious deeds, crushed because of our sins; he endured punishment that made us well; because of his wounds we have been healed. | But he was wounded because of our acts of lawlessness and has been weakened because of our sins; upon him was the discipline of our peace; by his bruise we were healed. | But he was wounded on account of our sins, and was bruised because of our iniquities: the chastisement of our peace was upon him; [and] by his bruises we were healed. |
After Jesus’ death, more to the point after his resurrection, his death became the foundational assumption of new (Romans 7:1-6) eternal life in the Spirit (Galatians 2:20, 21 NET):
I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me. I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!
Job is the primary example of suffering for righteousness’ sake (1 Peter 3:13-17) in the Old Testament. If I accept Psalm 22 as Christ’s meditation enduring the cross, it is interesting to contrast Job’s attitude toward God with that of the Son of God toward his Father.
|
Masoretic Text |
Septuagint | ||
| Job 13:21 (Tanakh) | Job 13:21 (NET) | Job 13:21 (NETS) |
Job 13:21 (Elpenor English) |
| Withdraw thine hand far (הַרְחַ֑ק) from me: and let not thy dread make me afraid. | Remove your hand far (rachaq, הרחק) from me and stop making me afraid with your terror. | withdraw (ἀπέχου) your hand from me, and let fear of you not terrify me. | Withhold (ἀπέχου) [thine] hand from me: and let not thy fear terrify me. |
|
Psalm 22:11 (Tanakh) |
Psalm 22:11 (NET) | Psalm 21:12 (NETS) |
Psalm 21:12 (Elpenor English) |
| Be not far (תִּרְחַ֣ק) from me; for trouble is near; for there is none to help. | Do not remain far away (rachaq, תרחק) from me, for trouble is near and I have no one to help me. | Do not keep away (ἀποστῇς) from me, because affliction is near, because there is no one to help. | Stand not aloof (ἀποστῇς) from me; for affliction is near; for there is no helper. |
This is why the Father loves me, Jesus said, because I lay down my life, so that I may take it back again. No one takes it away from me, but I lay it down of my own free will. I have the authority to lay it down, and I have the authority to take it back again. This commandment I received from my Father.[10] He knew that it pleased the LORD to bruise him.[11] Or did He?
| Septuagint | |||
| Isaiah 53:10-12 (Tanakh) | Isaiah 53:10-12 (NET) | Isaiah 53:10-12 (NETS) |
Isaiah 53:10-12 (Elpenor English) |
| Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. | Though the Lord desired to crush him and make him ill, once restitution is made, he will see descendants and enjoy long life, and the Lord’s purpose will be accomplished through him. | And the Lord desires to cleanse him from his blow. If you offer for sin, you shall see a long-lived offspring. And the Lord wishes to take away | The Lord also is pleased to purge him from his stroke. If ye can give an offering for sin, your soul shall see a long-lived seed: (11a) the Lord also is pleased to take away from |
| He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. | Having suffered, he will reflect on his work, he will be satisfied when he understands what he has done. “My servant will acquit many, for he carried their sins. | from the pain of his soul, to show him light and fill him with understanding, to justify a righteous one who is well subject to many, and he himself shall bear their sins. | (11b) the travail of his soul, to shew him light, and to form [him] with understanding; to justify the just one who serves many well; and he shall bear their sins. |
| Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. | So I will assign him a portion with the multitudes, he will divide the spoils of victory with the powerful, because he willingly submitted to death and was numbered with the rebels, when he lifted up the sin of many and intervened on behalf of the rebels.” | Therefore he shall inherit many, and he shall divide the spoils of the strong, because his soul was given over to death, and he was reckoned among the lawless, and he bore the sins of many, and because of their sins he was given over. | Therefore he shall inherit many, and he shall divide the spoils of the mighty; because his soul was delivered to death: and he was numbered among the transgressors; and he bore the sins of many, and was delivered because of their iniquities. |
I plan to look at all the differences between the Masoretic text and the Septuagint here. What caught my attention first, however, was how this prophecy fared so well at the hands of the Masoretes, whose “ultimate goal was to uphold the traditions of the Jewish people. The Masoretes had to decipher the authentic word of God and eliminate the dissimilarities.”[12]
So I clicked the “Show” button on Rashi’s Commentary on The Complete Jewish Bible online at Chabad.org. The answer became apparent:
Rashi’s Commentary to verse 3 – Despised and rejected by men: was he. So is the custom of this prophet: he mentions all Israel as one man, e.g., (44:2), “Fear not, My servant Jacob” ; (44:1) “And now, hearken, Jacob, My servant.” Here too (52:13), “Behold My servant shall prosper,” he said concerning the house of Jacob. יַשְׂכִּיל is an expression of prosperity. Comp. (I Sam. 18:14) “And David was successful (מַשְׂכִּיל) in all his ways.”
Rashi’s Commentary to verse 4 – Indeed, he bore our illnesses: Heb. אָכֵן, an expression of ‘but’ in all places. But now we see that this came to him not because of his low state, but that he was chastised with pains so that all the nations be atoned for with Israel’s suffering. The illness that should rightfully have come upon us, he bore.
The massacre of Jews during the People’s Crusade of 1096 deeply affected Rashi (RAbbi SHlomo Yitzhaki). He “wrote several Selichot (penitential poems) mourning the slaughter and the destruction of the region’s great yeshivot.”[13] “The Hebrew chronicles portray the Rhineland Jews [whether massacred by crusaders in 1096 directly or compelled to suicide] as martyrs who willingly sacrificed themselves in order to honour God and to preserve their own honour.”[14]
| Septuagint | |||
| Isaiah 53:10a (Tanakh) | Isaiah 53:10a (NET) | Isaiah 53:10a (NETS) |
Isaiah 53:10a (Elpenor English) |
| Yet it pleased the LORD to bruise (דַּכְּאוֹ֙) him; he hath put him to grief (הֶֽחֱלִ֔י): | Though the Lord desired to crush (daka’, דכאו) him and make him ill (chalah, החלי), | And the Lord desires to cleanse (καθαρίσαι) him from his blow (πληγῆς). | The Lord also is pleased to purge (καθαρίσαι) him from his stroke (πληγῆς). |
I cross-referenced the occurrences of חָלָה (châlâh) in the Masoretic text with the occurrences of πληγῆς (a form of πληγή)] in the Septuagint, searching for some correlation. In the account of Ahab’s death (1 Kings 22:34-39) after being struck by an arrow the king said, I’m wounded (החליתי, another form of châlâh).[15] King Ahab of the northern kingdom of Israel bled to death from that wound (makkah, המכה), translated πληγῆς in the Septuagint. It was enough to persuade me that the rabbis interpreted החלי (another form of châlâh) as a noun in Isaiah 53:10a.
A table of all the occurrences of καθαρίσαι (a form of καθαρίζω) and the Hebrew words it translated follows.
|
Reference |
Septuagint BLB | Septuagint Elpenor | NET Parallel Hebrew |
Chabad.org |
| Leviticus 13:7 | καθαρίσαι | καθαρίσαι | tohorah, לטהרתו | לְטָֽהֳרָת֑וֹ |
| Leviticus 13:59 | καθαρίσαι | καθαρίσαι | taher, לטהרו | לְטַֽהֲר֖וֹ |
| Leviticus 14:23 | καθαρίσαι | καθαρίσαι | tohorah, לטהרתו | לְטָֽהֳרָת֖וֹ |
| Leviticus 16:30 | καθαρίσαι | καθαρίσαι | taher, לטהר | לְטַהֵ֣ר |
| 2 Chronicles 29:15 | καθαρίσαι | καθαρίσαι | taher, לטהר | לְטַהֵ֖ר |
| 2 Chronicles 34:3 | καθαρίσαι | καθαρίσαι | taher, לטהר | לְטַהֵ֔ר |
| 2 Chronicles 34:8 | καθαρίσαι | καθαρίσαι | taher, לטהר | לְטַהֵ֥ר |
| Isaiah 53:10 | καθαρίσαι | καθαρίσαι | daka’, דכאו | דַּכְּאוֹ֙ |
| Ezekiel 39:14 | καθαρίσαι | καθαρίσαι | taher, לטהרה | לְטַֽהֲרָ֑הּ |
Isaiah 53:10 stands out as an outlier and causes me to wonder if the original Hebrew had more to do with the Day of Atonement.
|
Masoretic Text |
Septuagint | ||
| Leviticus 16:30 (Tanakh) | Leviticus 16:30 (NET) | Leviticus 16:30 (NETS) |
Leviticus 16:30 (Elpenor English) |
| For on this day shall atonement be made for you, to cleanse (לְטַהֵ֣ר) you; from all your sins shall ye be clean before HaShem. | for on this day atonement is to be made for you to cleanse (taher, לטהר) you from all your sins; you must be clean before the Lord. | For on this day he shall make atonement for you, to cleanse (καθαρίσαι) you from all your sins before the Lord, and you shall be clean. | For in this day he shall make an atonement for you, to cleanse (καθαρίσαι) you from all your sins before the Lord, and ye shall be purged. |
If so, I would consider The Lord also is pleased to purge him from his stroke an oblique reference to Jesus’ resurrection. On the other hand, I might consider that the rabbis understood דַּכְּאוֹ֙ (daka’; Tanakh: bruise; NET: crush) as something similar to what happened when young King Josiah began to purge Judah of idolatry.
|
Masoretic Text |
Septuagint | ||
| 2 Chronicles 34:3, 8 (Tanakh) | 2 Chronicles 34:3, 8 (NET) | 2 Supplements 34:3, 8 (NETS) |
2 Chronicles 34:3, 8 (Elpenor English) |
| For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge (לְטַהֵ֔ר) Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images. | In the eighth year of his reign, while he was still young, he began to seek the God of his ancestor David. In his twelfth year he began ridding (taher, לטהר) Judah and Jerusalem of the high places, Asherah poles, idols, and images. | And in the eighth year of his reign—and he was still a lad—he began to seek the Lord, God of Dauid his father. And in the twelfth year of his reign he began to purge (καθαρίσαι) Ioudas and Ierousalem of the high places and the groves and the smelted items. | And in the eighth year of his reign, and he [being] yet a youth, he began to seek the Lord God of his father David: and in the twelfth year of his reign he began to purge (καθαρίσαι) Juda and Jerusalem from the high places, and the groves, and the ornaments for the altars, and the molten images. |
| Now in the eighteenth year of his reign, when he had purged (לְטַהֵ֥ר) the land, and the house, he sent Shaphan the son of Azaliah, and Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of the LORD his God. | In the eighteenth year of his reign, he continued his policy of purifying (taher, לטהר) the land and the temple. He sent Shaphan son of Azaliah, Maaseiah the city official, and Joah son of Joahaz the secretary to repair the temple of the Lord his God. | And in the eighteenth year of his reign—in order to purge (καθαρίσαι) the land and the house—he sent out Saphan son of Eselias and Maasias ruler of the city and Iouach son of Ioachaz, his recorder, to repair the house of the Lord, his God. | And in the eighteenth year of his reign, after having cleansed (καθαρίσαι) the land, and the house, he sent Saphan the son of Ezelias, and Maasa prefect of the city, and Juach son of Joachaz his recorder, to repair the house of the Lord his God. |
Rashi’s commentary reads:
And the Lord wished to crush him, He made him ill: The Holy One, blessed be He, wished to crush him and to cause him to repent; therefore, he made him ill.
I’m uncertain[16] if the translators of the Septuagint understood this as a reference to “all Israel” or as a reference to the Messiah whose appearance was prophesied. The Masoretes, understanding him as “all Israel” and believing “he was chastised with pains so that all the nations be atoned for with Israel’s suffering,” may have preserved the original Hebrew here better than the Rabbis who translated the Septuagint.
None of this, however, justifies Christian crusaders[17] (or anyone else for that matter) extorting, robbing or killing Jews (From Rhineland massacres, Background):
A relevant perspective on the extent of the era’s antisemitism was recorded 40 years afterward by Jewish historian Solomon bar Simson. He stated that Godfrey of Bouillon swore
to go on this journey only after avenging the blood of the crucified one by shedding Jewish blood and completely eradicating any trace of those bearing the name ‘Jew,’ thus assuaging his own burning wrath.[8]
Emperor Henry IV (after being notified of the pledge by Kalonymus Ben Meshullam, the Jewish leader in Mainz) issued an order prohibiting such an action. Godfrey claimed he never really intended to kill Jews, but the community in Mainz and Cologne sent him a collected bribe of 500 silver marks.[9]
…On top of the general Catholic suspicion of Jews at the time, when the thousands of French members of the People’s Crusade arrived at the Rhine, they had run out of provisions.[12] To restock their supplies, they began to plunder Jewish food and property while attempting to force them to convert to Catholicism.[12]
Not all crusaders who had run out of supplies resorted to murder; some, like Peter the Hermit, used extortion instead. While no sources claim he preached against the Jews, he carried a letter with him from the Jews of France to the community at Trier. The letter urged them to supply provisions to Peter and his men. The Solomon bar Simson Chronicle records that they were so terrified by Peter’s appearance at the gates that they readily agreed to supply his needs.[9]
Still, I’m deeply affected that this periodic[18] share in his sufferings[19] coupled with the belief that such suffering atoned for all the nations may have contributed to the preservation of his word and thus the redemption of the nations: Yet it pleased the LORD to bruise him; he hath put him to grief.[20]
Tables comparing Psalm 22:11; Isaiah 53:4; 53:5; Job 13:21; Isaiah 53:10; 53:11; 53:12; Leviticus 16:30; 2 Chronicles 34:3 and 34:8 in the Tanakh, KJV and NET, and tables comparing Psalm 22:11 (21:12); Isaiah 53:4; 53:5; Job 13:21; Isaiah 53:10; 53:11; 53:12; Leviticus 16:30; 2 Chronicles (Supplements) 34:3 and 34:8 in the Septuagint (BLB and Elpenor), and a table comparing Luke 13:2-5 in the NET and KJV follow.
| Psalm 22:11 (KJV) | ||
| Be not far from me; for trouble is near; for there is none to help. | Be not far from me; for trouble is near; for there is none to help. | Do not remain far away from me, for trouble is near and I have no one to help me. |
| μὴ ἀποστῇς ἀπ᾽ ἐμοῦ ὅτι θλῗψις ἐγγύς ὅτι οὐκ ἔστιν ὁ βοηθῶν | μὴ ἀποστῇς ἀπ᾿ ἐμοῦ, ὅτι θλῖψις ἐγγύς, ὅτι οὐκ ἔστιν ὁ βοηθῶν |
| Do not keep away from me, because affliction is near, because there is no one to help. | Stand not aloof from me; for affliction is near; for there is no helper. |
| Isaiah 53:4 (KJV) | ||
| Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. | Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. | But he lifted up our illnesses, he carried our pain; even though we thought he was being punished, attacked by God, and afflicted for something he had done. |
| οὗτος τὰς ἁμαρτίας ἡμῶν φέρει καὶ περὶ ἡμῶν ὀδυνᾶται καὶ ἡμεῗς ἐλογισάμεθα αὐτὸν εἶναι ἐν πόνῳ καὶ ἐν πληγῇ καὶ ἐν κακώσει | οὗτος τὰς ἁμαρτίας ἡμῶν φέρει καὶ περὶ ἡμῶν ὀδυνᾶται, καὶ ἡμεῖς ἐλογισάμεθα αὐτὸν εἶναι ἐν πόνῳ καὶ ἐν πληγῇ ὑπὸ Θεοῦ καὶ ἐν κακώσει |
| This one bears our sins and suffers pain for us, and we accounted him to be in trouble and calamity and ill-treatment. | He bears our sins, and is pained for us: yet we accounted him to be in trouble, and in suffering [by God]*, and in affliction. |
| Isaiah 53:5 (KJV) | ||
| But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. | But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. | He was wounded because of our rebellious deeds, crushed because of our sins; he endured punishment that made us well; because of his wounds we have been healed. |
| αὐτὸς δὲ ἐτραυματίσθη διὰ τὰς ἀνομίας ἡμῶν καὶ μεμαλάκισται διὰ τὰς ἁμαρτίας ἡμῶν παιδεία εἰρήνης ἡμῶν ἐπ᾽ αὐτόν τῷ μώλωπι αὐτοῦ ἡμεῗς ἰάθημεν | αὐτὸς δὲ ἐτραυματίσθη διὰ τὰς ἁμαρτίας ἡμῶν καὶ μεμαλάκισται διὰ τὰς ἀνομίας ἡμῶν· παιδεία εἰρήνης ἡμῶν ἐπ᾿ αὐτόν. τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν |
| But he was wounded because of our acts of lawlessness and has been weakened because of our sins; upon him was the discipline of our peace; by his bruise we were healed. | But he was wounded on account of our sins, and was bruised because of our iniquities: the chastisement of our peace was upon him; [and] by his bruises we were healed. |
| Job 13:21 (KJV) | ||
| Withdraw thine hand far from me: and let not thy dread make me afraid. | Withdraw thine hand far from me: and let not thy dread make me afraid. | Remove your hand far from me and stop making me afraid with your terror. |
| τὴν χεῗρα ἀπ᾽ ἐμοῦ ἀπέχου καὶ ὁ φόβος σου μή με καταπλησσέτω | τὴν χεῖρα ἀπ᾿ ἐμοῦ ἀπέχου, καὶ ὁ φόβος σου μή με καταπλησσέτω |
| withdraw your hand from me, and let fear of you not terrify me. | Withhold [thine] hand from me: and let not thy fear terrify me. |
| Isaiah 53:10 (KJV) | ||
| Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. | Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. | Though the Lord desired to crush him and make him ill, once restitution is made, he will see descendants and enjoy long life, and the Lord’s purpose will be accomplished through him. |
| καὶ κύριος βούλεται καθαρίσαι αὐτὸν τῆς πληγῆς ἐὰν δῶτε περὶ ἁμαρτίας ἡ ψυχὴ ὑμῶν ὄψεται σπέρμα μακρόβιον καὶ βούλεται κύριος ἀφελεῗν | καὶ Κύριος βούλεται καθαρίσαι αὐτὸν ἀπὸ τῆς πληγῆς. ἐὰν δῶτε περὶ ἁμαρτίας, ἡ ψυχὴ ὑμῶν ὄψεται σπέρμα μακρόβιον· καὶ βούλεται Κύριος ἀφελεῖν |
| And the Lord desires to cleanse him from his blow. If you offer for sin, you shall see a long-lived offspring. And the Lord wishes to take away | The Lord also is pleased to purge him from his stroke. If ye can give an offering for sin, your soul shall see a long-lived seed: (11a) the Lord also is pleased to take away from |
| Isaiah 53:11 (KJV) | ||
| He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. | He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. | Having suffered, he will reflect on his work, he will be satisfied when he understands what he has done. “My servant will acquit many, for he carried their sins. |
| ἀπὸ τοῦ πόνου τῆς ψυχῆς αὐτοῦ δεῗξαι αὐτῷ φῶς καὶ πλάσαι τῇ συνέσει δικαιῶσαι δίκαιον εὖ δουλεύοντα πολλοῗς καὶ τὰς ἁμαρτίας αὐτῶν αὐτὸς ἀνοίσει | ἀπὸ τοῦ πόνου τῆς ψυχῆς αὐτοῦ, δεῖξαι αὐτῷ φῶς καὶ πλάσαι τῇ συνέσει, δικαιῶσαι δίκαιον εὖ δουλεύοντα πολλοῖς, καὶ τὰς ἁμαρτίας αὐτῶν αὐτὸς ἀνοίσει |
| from the pain of his soul, to show him light and fill him with understanding, to justify a righteous one who is well subject to many, and he himself shall bear their sins. | the travail of his soul, to shew him light, and to form [him] with understanding; to justify the just one who serves many well; and he shall bear their sins. |
| Isaiah 53:12 (KJV) | ||
| Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. | Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. | So I will assign him a portion with the multitudes, he will divide the spoils of victory with the powerful, because he willingly submitted to death and was numbered with the rebels, when he lifted up the sin of many and intervened on behalf of the rebels.” |
| διὰ τοῦτο αὐτὸς κληρονομήσει πολλοὺς καὶ τῶν ἰσχυρῶν μεριεῗ σκῦλα ἀνθ᾽ ὧν παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ καὶ ἐν τοῗς ἀνόμοις ἐλογίσθη καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκεν καὶ διὰ τὰς ἁμαρτίας αὐτῶν παρεδόθη | διὰ τοῦτο αὐτὸς κληρονομήσει πολλοὺς καὶ τῶν ἰσχυρῶν μεριεῖ σκῦλα, ἀνθ᾿ ὧν παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ, καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη· καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκε καὶ διὰ τὰς ἁμαρτίας αὐτῶν παρεδόθη |
| Therefore he shall inherit many, and he shall divide the spoils of the strong, because his soul was given over to death, and he was reckoned among the lawless, and he bore the sins of many, and because of their sins he was given over. | Therefore he shall inherit many, and he shall divide the spoils of the mighty; because his soul was delivered to death: and he was numbered among the transgressors; and he bore the sins of many, and was delivered because of their iniquities. |
| Leviticus 16:30 (KJV) | ||
| For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before HaShem. | For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD. | for on this day atonement is to be made for you to cleanse you from all your sins; you must be clean before the Lord. |
| ἐν γὰρ τῇ ἡμέρᾳ ταύτῃ ἐξιλάσεται περὶ ὑμῶν καθαρίσαι ὑμᾶς ἀπὸ πασῶν τῶν ἁμαρτιῶν ὑμῶν ἔναντι κυρίου καὶ καθαρισθήσεσθε | ἐν γὰρ τῇ ἡμέρᾳ ταύτῃ ἐξιλάσεται περὶ ὑμῶν, καθαρίσαι ὑμᾶς ἀπὸ πασῶν τῶν ἁμαρτιῶν ὑμῶν ἔναντι Κυρίου, καὶ καθαρισθήσεσθε |
| For on this day he shall make atonement for you, to cleanse you from all your sins before the Lord, and you shall be clean. | For in this day he shall make an atonement for you, to cleanse you from all your sins before the Lord, and ye shall be purged. |
| 2 Chronicles 34:3 (KJV) | ||
| For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images. | For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images. | In the eighth year of his reign, while he was still young, he began to seek the God of his ancestor David. In his twelfth year he began ridding Judah and Jerusalem of the high places, Asherah poles, idols, and images. |
| καὶ ἐν τῷ ὀγδόῳ ἔτει τῆς βασιλείας αὐτοῦ καὶ αὐτὸς ἔτι παιδάριον ἤρξατο τοῦ ζητῆσαι κύριον τὸν θεὸν Δαυιδ τοῦ πατρὸς αὐτοῦ καὶ ἐν τῷ δωδεκάτῳ ἔτει τῆς βασιλείας αὐτοῦ ἤρξατο τοῦ καθαρίσαι τὸν Ιουδαν καὶ τὴν Ιερουσαλημ ἀπὸ τῶν ὑψηλῶν καὶ τῶν ἄλσεων καὶ ἀπὸ τῶν χωνευτῶν | καὶ ἐν τῷ ὀγδόῳ ἔτει τῆς βασιλείας αὐτοῦ -καὶ αὐτὸς ἔτι παιδάριον- ἤρξατο τοῦ ζητῆσαι Κύριον τὸν Θεὸν Δαυὶδ τοῦ πατρὸς αὐτοῦ. καὶ ἐν τῷ δωδεκάτῳ ἔτει τῆς βασιλείας αὐτοῦ ἤρξατο τοῦ καθαρίσαι τὸν ᾿Ιούδαν καὶ τὴν ῾Ιερουσαλὴμ ἀπὸ τῶν ὑψηλῶν καὶ τῶν ἄλσεων καὶ ἀπὸ τῶν περιβωμίων καὶ ἀπὸ τῶν χωνευτῶν |
| And in the eighth year of his reign—and he was still a lad—he began to seek the Lord, God of Dauid his father. And in the twelfth year of his reign he began to purge Ioudas and Ierousalem of the high places and the groves and the smelted items. | And in the eighth year of his reign, and he [being] yet a youth, he began to seek the Lord God of his father David: and in the twelfth year of his reign he began to purge Juda and Jerusalem from the high places, and the groves, and the ornaments for the altars, and the molten images. |
| 2 Chronicles 34:8 (KJV) | ||
| Now in the eighteenth year of his reign, when he had purged the land, and the house, he sent Shaphan the son of Azaliah, and Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of the LORD his God. | Now in the eighteenth year of his reign, when he had purged the land, and the house, he sent Shaphan the son of Azaliah, and Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of the LORD his God. | In the eighteenth year of his reign, he continued his policy of purifying the land and the temple. He sent Shaphan son of Azaliah, Maaseiah the city official, and Joah son of Joahaz the secretary to repair the temple of the Lord his God. |
| καὶ ἐν τῷ ὀκτωκαιδεκάτῳ ἔτει τῆς βασιλείας αὐτοῦ τοῦ καθαρίσαι τὴν γῆν καὶ τὸν οἶκον ἀπέστειλεν τὸν Σαφαν υἱὸν Εσελια καὶ τὸν Μαασιαν ἄρχοντα τῆς πόλεως καὶ τὸν Ιουαχ υἱὸν Ιωαχαζ τὸν ὑπομνηματογράφον αὐτοῦ κραταιῶσαι τὸν οἶκον κυρίου τοῦ θεοῦ αὐτοῦ | Καὶ ἐν τῷ ἔτει τῷ ὀκτωκαιδεκάτῳ τῆς βασιλείας αὐτοῦ τοῦ καθαρίσαι τὴν γῆν καὶ τὸν οἶκον ἀπέστειλε τὸν Σαφὰν υἱὸν ᾿Εσελία καὶ τὸν Μαασὰ ἄρχοντα τῆς πόλεως καὶ τὸν ᾿Ιουὰχ υἱὸν ᾿Ιωάχαζ τὸν ὑπομνηματογράφον αὐτοῦ κραταιῶσαι τὸν οἶκον Κυρίου τοῦ Θεοῦ αὐτοῦ |
| And in the eighteenth year of his reign—in order to purge the land and the house—he sent out Saphan son of Eselias and Maasias ruler of the city and Iouach son of Ioachaz, his recorder, to repair the house of the Lord, his God. | And in the eighteenth year of his reign, after having cleansed the land, and the house, he sent Saphan the son of Ezelias, and Maasa prefect of the city, and Juach son of Joachaz his recorder, to repair the house of the Lord his God. |
|
Luke 13:2-5 (KJV) |
|
| He answered them, “Do you think these Galileans were worse sinners than all the other Galileans, because they suffered these things? | And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things? |
| Stephanus Textus Receptus | ||
| καὶ ἀποκριθεὶς εἶπεν αὐτοῖς· δοκεῖτε ὅτι οἱ Γαλιλαῖοι οὗτοι ἁμαρτωλοὶ παρὰ πάντας τοὺς Γαλιλαίους ἐγένοντο, ὅτι ταῦτα πεπόνθασιν | και αποκριθεις ο ιησους ειπεν αυτοις δοκειτε οτι οι γαλιλαιοι ουτοι αμαρτωλοι παρα παντας τους γαλιλαιους εγενοντο οτι τοιαυτα πεπονθασιν | και αποκριθεις ο ιησους ειπεν αυτοις δοκειτε οτι οι γαλιλαιοι ουτοι αμαρτωλοι παρα παντας τους γαλιλαιους εγενοντο οτι τοιαυτα πεπονθασιν |
| No, I tell you! But unless you repent, you will all perish as well! | I tell you, Nay: but, except ye repent, ye shall all likewise perish. |
| Stephanus Textus Receptus | ||
| οὐχί, λέγω ὑμῖν, ἀλλ᾿ ἐὰν μὴ μετανοῆτε πάντες ὁμοίως ἀπολεῖσθε | ουχι λεγω υμιν αλλ εαν μη μετανοητε παντες ωσαυτως απολεισθε | ουχι λεγω υμιν αλλ εαν μη μετανοητε παντες ωσαυτως απολεισθε |
| Or those eighteen who were killed when the tower in Siloam fell on them, do you think they were worse offenders than all the others who live in Jerusalem? | Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? |
| Stephanus Textus Receptus | ||
| ἢ ἐκεῖνοι οἱ δεκαοκτὼ ἐφ᾿ οὓς ἔπεσεν ὁ πύργος ἐν τῷ Σιλωὰμ καὶ ἀπέκτεινεν αὐτούς, δοκεῖτε ὅτι αὐτοὶ ὀφειλέται ἐγένοντο παρὰ πάντας τοὺς ἀνθρώπους τοὺς κατοικοῦντας Ἰερουσαλήμ | η εκεινοι οι δεκα και οκτω εφ ους επεσεν ο πυργος εν τω σιλωαμ και απεκτεινεν αυτους δοκειτε οτι ουτοι οφειλεται εγενοντο παρα παντας ανθρωπους τους κατοικουντας εν ιερουσαλημ | η εκεινοι οι δεκα και οκτω εφ ους επεσεν ο πυργος εν τω σιλωαμ και απεκτεινεν αυτους δοκειτε οτι ουτοι οφειλεται εγενοντο παρα παντας ανθρωπους τους κατοικουντας εν ιερουσαλημ |
| No, I tell you! But unless you repent you will all perish as well!” | I tell you, Nay: but, except ye repent, ye shall all likewise perish. |
| Stephanus Textus Receptus | ||
| οὐχί, λέγω ὑμῖν, ἀλλ᾿ ἐὰν μὴ |μετανοῆτε| πάντες ὡσαύτως ἀπολεῖσθε | ουχι λεγω υμιν αλλ εαν μη μετανοητε παντες ομοιως απολεισθε | ουχι λεγω υμιν αλλ εαν μη μετανοητε παντες ομοιως απολεισθε |
[2] The Stephanus Textus Receptus and Byzantine Majority Text had ο ιησους (KJV: Jesus) here. The NET parallel Greek text and NA28 did not.
[3] The NET parallel Greek text and NA28 had ταῦτα here, where the Stephanus Textus Receptus and Byzantine Majority Text had τοιαυτα (KJV: such things).
[4] The NET parallel Greek text and NA28 had ὁμοίως here, where the Stephanus Textus Receptus and Byzantine Majority Text had ωσαυτως (KJV: likewise).
[5] The NET parallel Greek text and NA28 had δεκαοκτὼ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δεκα και οκτω (literally: “ten and eight”).
[6] The NET parallel Greek text and NA28 had αὐτοὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουτοι.
[7] The NET parallel Greek text and NA28 had τοὺς here. The Stephanus Textus Receptus and Byzantine Majority Text did not.
[8] The Stephanus Textus Receptus and Byzantine Majority Text had εν here. The NET parallel Greek text and NA28 did not.
[9] The NET parallel Greek text and NA28 had ωσαυτως here, where the Stephanus Textus Receptus and Byzantine Majority Text had ὁμοίως (KJV: likewise).
[12] “Jewish Concepts: Masoretic Text,” Jewish Virtual Library: Anything you need to know from Anti-Semitism to Zionism
[13] Rashi
[14] Rhineland massacres
[15] This was translated τέτρωμαι (a form of τιτρώσκω) in the Septuagint.
[16] The Samaritan woman who spoke with Jesus knew that Messiah is coming, Herod asked the chief priests and experts in the law…where the Christ was to be born (Matthew 2:4 NET) but None of the rulers of this age understood [the wisdom of God, hidden in a mystery], Paul wrote believers in Corinth. If they had known it, they would not have crucified the Lord of glory (1 Corinthians 2:8 NET). How then would the scriptures that say it must happen this way be fulfilled? (Matthew 26:54 NET)
[17] From Rhineland massacres, Background: Many crusaders had to go into debt in order to purchase weaponry and equipment for the expedition; as Western Catholicism strictly forbade usury, many crusaders inevitably found themselves indebted to Jewish moneylenders. Having armed themselves by assuming the debt, the crusaders rationalized the killing of Jews as an extension of their Catholic mission.[6]
[18] From Rhineland massacres, Background: There had not been so broad a movement against Jews by Catholics since the seventh century’s mass expulsions and forced conversions. While there had been a number of regional persecutions of Jews by Catholics, such as the one in Metz in 888, a plot against Jews in Limoges in 992, a wave of anti-Jewish persecution by Christian millenarian movements (which believed that Jesus was immediately to descend from Heaven) in the year 1000, and the threat of expulsion from Trier in 1066; these are all viewed “in the traditional terms of governmental outlawry rather than unbridled popular attacks.”[7] Also many movements against Jews (such as forced conversions by King Robert the Pious of France, Richard II, Duke of Normandy, and Henry II, Holy Roman Emperor around 1007–1012) had been quashed either by Roman Catholicism’s papacy or its bishops.[7]