Nothing True, Part 5

Posted on November 21, 2023 by admin

Eliphaz continued his response to Job’s lament:

Masoretic Text		Septuagint
Job 4:9 (Tanakh/KJV)	Job 4:9 (NET)	Job 4:9 (NETS)	Job 4:9 (English Elpenor)
By the blast (מִנִּשְׁמַ֣ת) of God they perish, and by the breath (וּמֵר֖וּחַ) of his nostrils are they consumed.	By the breath (nᵊšāmâ, מנשמת) of God they perish, and by the blast (rûaḥ, ומרוח) of his anger they are consumed.	By the command (ἀπὸ προστάγματος) of the Lord they will perish, and by the breath (ἀπὸ δὲ πνεύματος) of his anger they will disappear.	They shall perish by the command (ἀπὸ προστάγματος) of the Lord, and shall be utterly consumed by the breath (ἀπὸ δὲ πνεύματος) of his wrath.

In another essay I came to a draw, more or less, considering whether there was “nothing true” in Eliphaz’s argument. But here he spoke specifically about the Lord, and I admit what he said sounds similar to other descriptions in the Old Testament. So, I’ll pause here to consider some of those other descriptions, to see if I can understand why God was angered by Eliphaz’s words.

Masoretic Text		Septuagint
Isaiah 30:33 (Tanakh/KJV)	Isaiah 30:33 (NET)	Isaiah 30:33 (NETS)	Isaiah 30:33 (English Elpenor)
For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath (נִשְׁמַ֚ת) of the LORD, like a stream of brimstone, doth kindle it.	For the burial place¹ is already prepared; it has been made deep and wide for the king. The firewood is piled high on it. The Lord’s breath (nᵊšāmâ, נשמת), like a stream flowing with brimstone, will ignite it.	for you will be deceived before those days; was it also for you to reign that it was made ready with a deep trench, wood piled, fire and wood in abundance? The wrath (ὁ θυμὸς) of the Lord is like a ravine burning with brimstone.	For thou shalt be required before [thy] time: has it been prepared for thee also to reign? nay, God has [prepared for thee] a deep trench, wood piled, fire and much wood: the wrath (ὁ θυμὸς) of the Lord [shall be] as a trench kindled with sulphur.

Here, in the Masoretic text God is imagined as a fire-breathing dragon, lighting the funeral pyre of the king of Assyria and, presumably, the army that oppressed (and punished) the northern kingdom of Israel (2 Kings 15:17-18:12). Assyria then moved on to threaten the southern kingdom of Judah (2 Kings 18:13-19:37), angering God (2 Kings 19:34) with blasphemy. But Isaiah comforted Hezekiah king of Judah:

Masoretic Text		Septuagint
2 Kings 19:7 (Tanakh)	2 Kings 19:7 (NET)	4 Reigns 19:7 (NETS)	4 Kings 19:7 (English Elpenor)
Behold, I will put a spirit (ר֔וּחַ) in him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land.’	Look, I will take control of his mind (rûaḥ, רוח); he will receive a report and return to his own land. I will cut him down with a sword in his own land.”’”	Behold, I myself am putting a spirit (πνεῦμα) in him, and he shall hear a message and return to his own land, and I will strike him down by a sword in his own land’.”	Behold, I send a blast (πνεῦμα) upon him, and he shall hear a report, and shall return to his own land; and I will overthrow him with the sword in his own land.

Masoretic Text		Septuagint
Isaiah 37:7 (Tanakh/KJV)	Isaiah 37:7 (NET)	Isaiah 37:7 (NETS)	Isaiah 37:7 (English Elpenor)
Behold, I will send a blast (ר֔וּחַ) upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land.	Look, I will take control of his mind (rûaḥ, רוח); he will receive a report and return to his own land. I will cut him down with a sword in his own land.”’”	Look, I will put a spirit (πνεῦμα) in him, and when he hears a report, he will return to his country, and he will fall by the dagger in his own land’.”	Behold, I [will] send a blast (πνεῦμα) upon him, and he shall hear a report, and return to his own country, and he shall fall by the sword in his own land.

Eliphaz spoke of more ordinary sinners who were not an immediate threat to the lives of those God intended to protect. Was Eliphaz justified appropriating such imagery of God for that purpose? Was he justified using such imagery against Job?

Masoretic Text		Septuagint
Job 1:19 (Tanakh/KJV) Table	Job 1:19 (NET)	Job 1:19 (NETS) Table	Job 1:19 (English Elpenor)
And, behold, there came a great wind (ר֨וּחַ) from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.	and suddenly a great wind (rûaḥ, רוח) swept across the wilderness and struck the four corners of the house, and it fell on the young people, and they died! And I—only I alone—escaped to tell you!”	suddenly a great wind (πνεῦμα) came from the wilderness and struck the four corners of the house, and the house fell on your children, and they died, but I alone escaped, and I came to tell you.”	suddenly a great wind (πνεῦμα) came on from the desert, and caught the four corners of the house, and the house fell upon thy children, and they are dead; and I have escaped alone, and am come to tell thee.

It seems as if Eliphaz found an open wound in Job’s heart and ground his heel into it. Two verses follow from the song of David (2 Samuel 22, Psalm 18), the Lord’s anointed king and a soldier, praising God for rescuing him (and his men) in combat.

Masoretic Text		Septuagint
2 Samuel 22:16 (Tanakh) Table	2 Samuel 22:16 (NET)	2 Samuel 22:16 (NETS) Table	2 Samuel 22:16 (English Elpenor)
And the channels of the sea appeared, the foundations of the world were laid bare by the rebuke of HaShem, at the blast (מִנִּשְׁמַ֖ת) of the breath (ר֥וּחַ) of His nostrils.	The depths of the sea were exposed; the inner regions of the world were uncovered by the Lord’s battle cry, by the powerful (nᵊšāmâ, מנשמת) breath (rûaḥ, רוח) from his nose.	And emissions of sea were seen, and foundations of the world were laid bare by the rebuke of the Lord, at the blast (ἀπὸ πνοῆς) of the breath (πνεύματος) of his anger.	And the channels of the sea were seen, and the foundations of the world were discovered, at the rebuke of the Lord, at the blast (ἀπὸ πνοῆς) of the breath (πνεύματος) of his anger.

Masoretic Text		Septuagint
Psalm 18:15 (Tanakh/KJV) Table	Psalm 18:15 (NET)	Psalm 17:16 (NETS) Table	Psalm 17:16 (English Elpenor)
Then the channels of waters were seen, and the foundations of the world were discovered at thy rebuke, O LORD, at the blast (מִ֜נִּשְׁמַ֗ת) of the breath (ר֣וּחַ) of thy nostrils.	The depths of the sea were exposed; the inner regions of the world were uncovered by your battle cry, Lord, by the powerful (nᵊšāmâ, מנשמת) breath (rûaḥ, רוח) from your nose.	And the springs of the waters appeared, and the foundations of the world were uncovered at your rebuke, O Lord, at the blast (ἀπὸ ἐμπνεύσεως) of the breath (πνεύματος) of your wrath.	And the springs of waters appeared, and the foundations of the world were exposed, at thy rebuke, O Lord, at the blasting (ἀπὸ ἐμπνεύσεως) of the breath (πνεύματος) of thy wrath.

Here again, the violent imagery of God is used to praise Him for his rescue from dire and immediate threat, rather than to threaten ordinary sinners who were no immediate threat. What follows is from a song of Moses, celebrating God’s rescue from impending destruction when Israel crossed the Red Sea.

Masoretic Text		Septuagint
Exodus 15:8 -10 (Tanakh)	Exodus 15:8 -10 (NET)	Exodus 15:8 -10 (NETS)	Exodus 15:8 -10 (English Elpenor)
And with the blast (וּבְר֤וּחַ) of Thy nostrils the waters were piled up–the floods stood upright as a heap; the deeps were congealed in the heart of the sea.	By the blast (rûaḥ, וברוח) of your nostrils the waters were piled up, the flowing water stood upright like a heap, and the deep waters were solidified in the heart of the sea.	And through the breath (καὶ διὰ πνεύματος) of your wrath the water separated; the waters were congealed like a wall; the waves were congealed in the midst of the sea.	And by the breath (καὶ διὰ πνεύματος) of thine anger the water parted asunder; the waters were congealed as a wall, the waves were congealed in the midst of the sea.
The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’	The enemy said, ‘I will chase, I will overtake, I will divide the spoil; my desire will be satisfied on them. I will draw my sword, my hand will destroy them.’	The enemy said, ‘In pursuit I will overtake; I will divide spoil; I will destroy with my dagger; my hand shall dominate’.	The enemy said, I will pursue, I will overtake, I will divide the spoils; I will satisfy my soul, I will destroy with my sword, my hand shall have dominion.
Thou didst blow with Thy wind (בְרֽוּחֲךָ֖), the sea covered them; they sank as lead in the mighty waters.	But you blew with your breath (rûaḥ, ברוחך), and the sea covered them. They sank like lead in the mighty waters.	You sent your breath (τὸ πνεῦμά σου); the sea covered them; they sank like lead in violent water.	Thou sentest forth thy wind (τὸ πνεῦμά σου), the sea covered them; they sank like lead in the mighty water.

In this same song the Lord was called a man (אִ֣ישׁ) of war (מִלְחָמָ֑ה) in the Masoretic text. The rabbis who translated the Septuagint understood this as συντρίβων (a form of συντρίβω) πολέμους (a form of πόλεμος), or they translated a word other than אִ֣ישׁ they found here in an older Hebrew manuscript.

Masoretic Text		Septuagint
Exodus 15:3 (Tanakh)	Exodus 15:3 (NET)	Exodus 15:3 (NETS)	Exodus 15:3 (English Elpenor)
HaShem is a man (אִ֣ישׁ) of war (מִלְחָמָ֑ה), HaShem is His name.	The Lord is a warrior [NET note 10: Heb “man (‘îš, איש) of war (milḥāmâ, מלחמה)”]—the Lord is his name.	The Lord, when he shatters wars (συντρίβων πολέμους), the Lord is his name.	The Lord bringing wars to nought (συντρίβων πολέμους), the Lord [is] his name.

In the verse that follows Isaiah praised the Lord, but the rabbis who translated the Septuagint didn’t understand ר֥וּחַ (rûaḥ) in quite the way English translators understand it now:

Masoretic Text		Septuagint
Isaiah 25:4 (Tanakh/KJV)	Isaiah 25:4 (NET)	Isaiah 25:4 (NETS)	Isaiah 25:4 (English Elpenor)
For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast (ר֥וּחַ) of the terrible ones is as a storm against the wall.	For you are a protector for the poor, a protector for the needy in their distress, a shelter from the rainstorm, a shade from the heat. Though the breath (rûaḥ, רוח) of tyrants is like a winter rainstorm,	For you have become a helper to every humble city and a shelter to those who are dispirited because of poverty; you will rescue them from evil persons—a shelter for the thirsty and breath (καὶ πνεῦμα) for ill-treated persons,	For thou hast been a helper to every lowly city, and a shelter to them that were disheartened by reason of poverty: thou shalt deliver them from wicked men: [thou hast been] a shelter of them that thirst, and a refreshing air (καὶ πνεῦμα) to injured men.

And finally, Isaiah’s prophecy of Jesus follows:

Masoretic Text		Septuagint
Isaiah 11:1-4 (Tanakh/KJV)	Isaiah 11:1-4 (NET)	Isaiah 11:1-4 (NETS)	Isaiah 11:1-4 (English Elpenor)
And there shall come forth a rod out of the stem of Jesse (Matthew 1:1-16), and a Branch shall grow out of his roots:	A shoot will grow out of Jesse’s root stock (Luke 3:23-28), a bud will sprout from his roots.	And a rod shall come out of the root of Iessai, and a blossom shall come up out of his root.	And there shall come forth a rod out of the root of Jesse, and a blossom shall come up from [his] root:
And the spirit (ר֣וּחַ) of the LORD shall rest upon him, the spirit (ר֧וּחַ) of wisdom and understanding, the spirit (ר֚וּחַ) of counsel and might, the spirit (ר֥וּחַ) of knowledge and of the fear of the LORD;	The Lord’s Spirit (rûaḥ, רוח) will rest on him—a Spirit (rûaḥ, רוח) that gives extraordinary wisdom, a Spirit (rûaḥ, רוח) that provides the ability to execute plans, a Spirit (rûaḥ, רוח) that produces absolute loyalty to the Lord.	And the spirit (πνεῦμα) of God shall rest on him, the spirit (πνεῦμα) of wisdom and understanding, the spirit (πνεῦμα) of counsel and might, the spirit (πνεῦμα) of knowledge and godliness.	and the Spirit (πνεῦμα) of God shall rest upon him, the spirit (πνεῦμα) of wisdom and understanding, the spirit (πνεῦμα) of counsel and strength, the spirit (πνεῦμα) of knowledge and godliness shall fill him;
And shall make him of quick understanding (וַֽהֲרִיח֖וֹ) in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears:	He will take delight (rîaḥ, והריחו) in obeying the Lord. He will not judge by mere appearances or make decisions on the basis of hearsay.	The spirit (πνεῦμα) of the fear of God will fill him. He shall not judge on the basis of repute or convict on the basis of report,	the spirit (πνεῦμα) of the fear of God. He shall not judge according to appearance, nor reprove according to report:
But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth: with the rod of his mouth, and with the breath (וּבְר֥וּחַ) of his lips shall he slay the wicked.	He will treat the poor fairly and make right decisions for the downtrodden of the earth. He will strike the earth with the rod of his mouth and order the wicked to be executed [NET note 14: Heb “and by the breath (וברוח) of his lips he will kill the wicked”].	but he shall administer justice to a humble one and convict the humble ones of the earth, and he shall strike the earth with the word of his mouth, and with breath (καὶ ἐν πνεύματι) through his lips he shall do away with the impious.	but he shall judge the cause of the lowly, and shall reprove the lowly of the earth: and he shall smite the earth with the word of his mouth, and with the breath (καὶ ἐν πνεύματι) of his lips shall he destroy the ungodly one.

Viewed through an Old Testament lens alone this could be the most relevant passage to justify Eliphaz’s usage of violent imagery against ordinary sinners including Job. Knowing Jesus, however, the image of bloodied corpses lying on a battlefield does not come immediately to mind here. It reminds one instead of that death of which the redeemed partake in Christ (Romans 6:3, 4; Galatians 2:20 NET):

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

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.

Regardless, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.² I’ll pick this up in another essay.

Tables comparing Job 4:9; Isaiah 30:33; 2 Kings 19:7; Isaiah 37:7; Exodus 15:8; 15:9; 15:10; 15:3; Isaiah 25:4; 11:1; 11:2; 11:3 and 11:4 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 4:9; Isaiah 30:33; 2 Kings (4 Reigns, 4 Kings) 19:7; Isaiah 37;7; Exodus 15:8; 15:9; 15:10; 15:3; Isaiah 25:4; 11:1; 11:2; 11:3 and 11:4 in the Septuagint (BLB and Elpenor) follow.

Job 4:9 (Tanakh)	Job 4:9 (KJV)	Job 4:9 (NET)
By the blast of God they perish, and by the breath of his nostrils are they consumed.	By the blast of God they perish, and by the breath of his nostrils are they consumed.	By the breath of God they perish, and by the blast of his anger they are consumed.

Job 4:9 (Septuagint BLB)	Job 4:9 (Septuagint Elpenor)
ἀπὸ προστάγματος κυρίου ἀπολοῦνται ἀπὸ δὲ πνεύματος ὀργῆς αὐτοῦ ἀφανισθήσονται	ἀπὸ προστάγματος Κυρίου ἀπολοῦνται, ἀπὸ δὲ πνεύματος ὀργῆς αὐτοῦ ἀφανισθήσονται
Job 4:9 (NETS)	Job 4:9 (English Elpenor)
By the command of the Lord they will perish, and by the breath of his anger they will disappear.	They shall perish by the command of the Lord, and shall be utterly consumed by the breath of his wrath.

Isaiah 30:33 (Tanakh)	Isaiah 30:33 (KJV)	Isaiah 30:33 (NET)
For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.	For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.	For the burial place is already prepared; it has been made deep and wide for the king. The firewood is piled high on it. The Lord’s breath, like a stream flowing with brimstone, will ignite it.

Isaiah 30:33 (Septuagint BLB)	Isaiah 30:33 (Septuagint Elpenor)
σὺ γὰρ πρὸ ἡμερῶν ἀπαιτηθήσῃ μὴ καὶ σοὶ ἡτοιμάσθη βασιλεύειν φάραγγα βαθεῖαν ξύλα κείμενα πῦρ καὶ ξύλα πολλά ὁ θυμὸς κυρίου ὡς φάραγξ ὑπὸ θείου καιομένη	σὺ γὰρ πρὸ ἡμερῶν ἀπαιτηθήσῃ· μὴ καὶ σοὶ ἡτοιμάσθη βασιλεύειν, φάραγγα βαθεῖαν. ξύλα κείμενα, πῦρ καὶ ξύλα πολλά; ὁ θυμὸς Κυρίου ὡς φάραγξ ὑπὸ θείου καιομένη
Isaiah 30:33 (NETS)	Isaiah 30:33 (English Elpenor)
for you will be deceived before those days; was it also for you to reign that it was made ready with a deep trench, wood piled, fire and wood in abundance? The wrath of the Lord is like a ravine burning with brimstone.	For thou shalt be required before [thy] time: has it been prepared for thee also to reign? nay, God has [prepared for thee] a deep trench, wood piled, fire and much wood: the wrath of the Lord [shall be] as a trench kindled with sulphur.

2 Kings 19:7 (Tanakh)	2 Kings 19:7 (KJV)	2 Kings 19:7 (NET)
Behold, I will put a spirit in him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land.’	Behold, I will send a blast upon him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land.	Look, I will take control of his mind; he will receive a report and return to his own land. I will cut him down with a sword in his own land.”’”

2 Kings 19:7 (Septuagint BLB)	4 Kings 19:7 (Septuagint Elpenor)
ἰδοὺ ἐγὼ δίδωμι ἐν αὐτῷ πνεῦμα καὶ ἀκούσεται ἀγγελίαν καὶ ἀποστραφήσεται εἰς τὴν γῆν αὐτοῦ καὶ καταβαλῶ αὐτὸν ἐν ῥομφαίᾳ ἐν τῇ γῇ αὐτοῦ	ἰδοὺ ἐγὼ δίδωμι ἐν αὐτῷ πνεῦμα, καὶ ἀκούσεται ἀγγελίαν καὶ ἀποστραφήσεται εἰς τὴν γῆν αὐτοῦ, καὶ καταβαλῶ αὐτὸν ἐν ῥομφαίᾳ ἐν τῇ γῇ αὐτοῦ
4 Reigns 19:7 (NETS)	4 Kings 19:7 (English Elpenor)
Behold, I myself am putting a spirit in him, and he shall hear a message and return to his own land, and I will strike him down by a sword in his own land’.”	Behold, I send a blast upon him, and he shall hear a report, and shall return to his own land; and I will overthrow him with the sword in his own land.

Isaiah 37:7 (Tanakh)	Isaiah 37:7 (KJV)	Isaiah 37:7 (NET)
Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land.	Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land.	Look, I will take control of his mind; he will receive a report and return to his own land. I will cut him down with a sword in his own land.”’”

Isaiah 37:7 (Septuagint BLB)	Isaiah 37:7 (Septuagint Elpenor)
ἰδοὺ ἐγὼ ἐμβαλῶ εἰς αὐτὸν πνεῦμα καὶ ἀκούσας ἀγγελίαν ἀποστραφήσεται εἰς τὴν χώραν αὐτοῦ καὶ πεσεῖται μαχαίρᾳ ἐν τῇ γῇ αὐτοῦ	ἰδοὺ ἐγὼ ἐμβάλλω εἰς αὐτὸν πνεῦμα, καὶ ἀκούσας ἀγγελίαν ἀποστραφήσεται εἰς τὴν χώραν αὐτοῦ καὶ πεσεῖται μαχαίρᾳ ἐν τῇ γῇ αὐτοῦ
Isaiah 37:7 (NETS)	Isaiah 37:7 (English Elpenor)
Look, I will put a spirit in him, and when he hears a report, he will return to his country, and he will fall by the dagger in his own land’.”	Behold, I [will] send a blast upon him, and he shall hear a report, and return to his own country, and he shall fall by the sword in his own land.

Exodus 15:8 (Tanakh)	Exodus 15:8 (KJV)	Exodus 15:8 (NET)
And with the blast of Thy nostrils the waters were piled up–the floods stood upright as a heap; the deeps were congealed in the heart of the sea.	And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea.	By the blast of your nostrils the waters were piled up, the flowing water stood upright like a heap, and the deep waters were solidified in the heart of the sea.

Exodus 15:8 (Septuagint BLB)	Exodus 15:8 (Septuagint Elpenor)
καὶ διὰ πνεύματος τοῦ θυμοῦ σου διέστη τὸ ὕδωρ ἐπάγη ὡσεὶ τεῖχος τὰ ὕδατα ἐπάγη τὰ κύματα ἐν μέσῳ τῆς θαλάσσης	καὶ διὰ πνεύματος τοῦ θυμοῦ σου διέστη τὸ ὕδωρ· ἐπάγη ὡσεὶ τεῖχος τὰ ὕδατα, ἐπάγη τὰ κύματα ἐν μέσῳ τῆς θαλάσσης
Exodus 15:8 (NETS)	Exodus 15:8 (English Elpenor)
And through the breath of your wrath the water separated; the waters were congealed like a wall; the waves were congealed in the midst of the sea.	And by the breath of thine anger the water parted asunder; the waters were congealed as a wall, the waves were congealed in the midst of the sea.

Exodus 15:9 (Tanakh)	Exodus 15:9 (KJV)	Exodus 15:9 (NET)
The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’	The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.	The enemy said, ‘I will chase, I will overtake, I will divide the spoil; my desire will be satisfied on them. I will draw my sword, my hand will destroy them.’

Exodus 15:9 (Septuagint BLB)	Exodus 15:9 (Septuagint Elpenor)
εἶπεν ὁ ἐχθρός διώξας καταλήμψομαι μεριῶ σκῦλα ἐμπλήσω ψυχήν μου ἀνελῶ τῇ μαχαίρῃ μου κυριεύσει ἡ χείρ μου	εἶπεν ὁ ἐχθρός, διώξας καταλήψομαι, μεριῶ σκῦλα, ἐμπλήσω ψυχήν μου, ἀνελῶ τῇ μαχαίρᾳ μου, κυριεύσει ἡ χείρ μου
Exodus 15:9 (NETS)	Exodus 15:9 (English Elpenor)
The enemy said, ‘In pursuit I will overtake; I will divide spoil; I will destroy with my dagger; my hand shall dominate’.	The enemy said, I will pursue, I will overtake, I will divide the spoils; I will satisfy my soul, I will destroy with my sword, my hand shall have dominion.

Exodus 15:10 (Tanakh)	Exodus 15:10 (KJV)	Exodus 15:10 (NET)
Thou didst blow with Thy wind, the sea covered them; they sank as lead in the mighty waters.	Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.	But you blew with your breath, and the sea covered them. They sank like lead in the mighty waters.

Exodus 15:10 (Septuagint BLB)	Exodus 15:10 (Septuagint Elpenor)
ἀπέστειλας τὸ πνεῦμά σου ἐκάλυψεν αὐτοὺς θάλασσα ἔδυσαν ὡσεὶ μόλιβος ἐν ὕδατι σφοδρῷ	ἀπέστειλας τὸ πνεῦμά σου, ἐκάλυψεν αὐτοὺς θάλασσα· ἔδυσαν ὡσεὶ μόλιβος ἐν ὕδατι σφοδρῷ
Exodus 15:10 (NETS)	Exodus 15:10 (English Elpenor)
You sent your breath; the sea covered them; they sank like lead in violent water.	Thou sentest forth thy wind, the sea covered them; they sank like lead in the mighty water.

Exodus 15:3 (Tanakh)	Exodus 15:3 (KJV)	Exodus 15:3 (NET)
HaShem is a man of war, HaShem is His name.	The LORD is a man of war: the LORD is his name.	The Lord is a warrior—the Lord is his name.

Exodus 15:3 (Septuagint BLB)	Exodus 15:3 (Septuagint Elpenor)
κύριος συντρίβων πολέμους κύριος ὄνομα αὐτῷ	Κύριος συντρίβων πολέμους, Κύριος ὄνομα αὐτῷ
Exodus 15:3 (NETS)	Exodus 15:3 (English Elpenor)
The Lord, when he shatters wars, the Lord is his name.	The Lord bringing wars to nought, the Lord [is] his name.

Isaiah 25:4 (Tanakh)	Isaiah 25:4 (KJV)	Isaiah 25:4 (NET)
For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall.	For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall.	For you are a protector for the poor, a protector for the needy in their distress, a shelter from the rainstorm, a shade from the heat. Though the breath of tyrants is like a winter rainstorm,

Isaiah 25:4 (Septuagint BLB)	Isaiah 25:4 (Septuagint Elpenor)
ἐγένου γὰρ πάσῃ πόλει ταπεινῇ βοηθὸς καὶ τοῖς ἀθυμήσασιν διὰ ἔνδειαν σκέπη ἀπὸ ἀνθρώπων πονηρῶν ῥύσῃ αὐτούς σκέπη διψώντων καὶ πνεῦμα ἀνθρώπων ἀδικουμένων	ἐγένου γὰρ πάσῃ πόλει ταπεινῇ βοηθὸς καὶ τοῖς ἀθυμήσασι δι᾿ ἔνδειαν σκέπη, ἀπὸ ἀνθρώπων πονηρῶν ῥύσῃ αὐτούς, σκέπη διψώντων καὶ πνεῦμα ἀνθρώπων ἀδικουμένων
Isaiah 25:4 (NETS)	Isaiah 25:4 (English Elpenor)
For you have become a helper to every humble city and a shelter to those who are dispirited because of poverty; you will rescue them from evil persons—a shelter for the thirsty and breath for ill-treated persons,	For thou hast been a helper to every lowly city, and a shelter to them that were disheartened by reason of poverty: thou shalt deliver them from wicked men: [thou hast been] a shelter of them that thirst, and a refreshing air to injured men.

Isaiah 11:1 (Tanakh)	Isaiah 11:1 (KJV)	Isaiah 11:1 (NET)
And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:	And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:	A shoot will grow out of Jesse’s root stock, a bud will sprout from his roots.

Isaiah 11:1 (Septuagint BLB)	Isaiah 11:1 (Septuagint Elpenor)
καὶ ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ιεσσαι καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται	ΚΑΙ ἐξελεύσεται ῥάβδος ἐκ τῆς ρίζης ᾿Ιεσσαί, καὶ ἄνθος ἐκ τῆς ρίζης ἀναβήσεται
Isaiah 11:1 (NETS)	Isaiah 11:1 (English Elpenor)
And a rod shall come out of the root of Iessai, and a blossom shall come up out of his root.	And there shall come forth a rod out of the root of Jesse, and a blossom shall come up from [his] root:

Isaiah 11:2 (Tanakh)	Isaiah 11:2 (KJV)	Isaiah 11:2 (NET)
And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD;	And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD;	The Lord’s Spirit will rest on him—a Spirit that gives extraordinary wisdom, a Spirit that provides the ability to execute plans, a Spirit that produces absolute loyalty to the Lord.

Isaiah 11:2 (Septuagint BLB)	Isaiah 11:2 (Septuagint Elpenor)
καὶ ἀναπαύσεται ἐπ᾽ αὐτὸν πνεῦμα τοῦ θεοῦ πνεῦμα σοφίας καὶ συνέσεως πνεῦμα βουλῆς καὶ ἰσχύος πνεῦμα γνώσεως καὶ εὐσεβείας	καὶ ἀναπαύσεται ἐπ᾿ αὐτὸν πνεῦμα τοῦ Θεοῦ, πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας
Isaiah 11:2 (NETS)	Isaiah 11:2 (English Elpenor)
And the spirit of God shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and godliness.	and the Spirit of God shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness shall fill him;

Isaiah 11:3 (Tanakh)	Isaiah 11:3 (KJV)	Isaiah 11:3 (NET)
And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears:	And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears:	He will take delight in obeying the Lord. He will not judge by mere appearances or make decisions on the basis of hearsay.

Isaiah 11:3 (Septuagint BLB)	Isaiah 11:3 (Septuagint Elpenor)
ἐμπλήσει αὐτὸν πνεῦμα φόβου θεοῦ οὐ κατὰ τὴν δόξαν κρινεῖ οὐδὲ κατὰ τὴν λαλιὰν ἐλέγξει	ἐμπλήσει αὐτὸν πνεῦμα φόβου Θεοῦ. οὐ κατὰ τὴν δόξαν κρινεῖ οὐδὲ κατὰ τὴν λαλιὰν ἐλέγξει
Isaiah 11:3 (NETS)	Isaiah 11:3 (English Elpenor)
The spirit of the fear of God will fill him. He shall not judge on the basis of repute or convict on the basis of report,	the spirit of the fear of God. He shall not judge according to appearance, nor reprove according to report:

Isaiah 11:4 (Tanakh)	Isaiah 11:4 (KJV)	Isaiah 11:4 (NET)
But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth: with the rod of his mouth, and with the breath of his lips shall he slay the wicked.	But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.	He will treat the poor fairly and make right decisions for the downtrodden of the earth. He will strike the earth with the rod of his mouth and order the wicked to be executed.

Isaiah 11:4 (Septuagint BLB)	Isaiah 11:4 (Septuagint Elpenor)
ἀλλὰ κρινεῖ ταπεινῷ κρίσιν καὶ ἐλέγξει τοὺς ταπεινοὺς τῆς γῆς καὶ πατάξει γῆν τῷ λόγῳ τοῦ στόματος αὐτοῦ καὶ ἐν πνεύματι διὰ χειλέων ἀνελεῖ ἀσεβῆ	ἀλλὰ κρινεῖ ταπεινῷ κρίσιν καὶ ἐλέγξει τοὺς ταπεινοὺς τῆς γῆς· καὶ πατάξει γῆν τῷ λόγῳ τοῦ στόματος αὐτοῦ καὶ ἐν πνεύματι διὰ χειλέων ἀνελεῖ ἀσεβῆ
Isaiah 11:4 (NETS)	Isaiah 11:4 (English Elpenor)
but he shall administer justice to a humble one and convict the humble ones of the earth, and he shall strike the earth with the word of his mouth, and with breath through his lips he shall do away with the impious.	but he shall judge the cause of the lowly, and shall reprove the lowly of the earth: and he shall smite the earth with the word of his mouth, and with the breath of his lips shall he destroy the ungodly one.

Nothing True, Part 6

¹ See NET note 76 and Commentaries on BibleHub on Isaiah 30:33.

² Job 42:7b (Tanakh, KJV) Table

Nothing True, Part 4

Posted on September 3, 2023 by admin

Eliphaz continued his response to Job’s lament:

Masoretic Text		Septuagint
Job 4:6 (Tanakh/KJV)	Job 4:6 (NET)	Job 4:6 (NETS)	Job 4:6 (English Elpenor)
Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways?	Is not your piety your confidence, and your blameless ways your hope?	Is your fear not based on a lack of sense, so too your hope and the innocence of your way?	Is not thy fear [founded] in folly, thy hope also, and the mischief of thy way?

The first Hebrew word in this word string was הֲלֹ֣א (lō’). It was translated Is not in the Tanakh, KJV and NET. It was followed by יִ֖רְאָֽתְךָ (yir’â), which was translated thy fear in the Tanakh and KJV, and your piety in the NET. The translators of the Tanakh and KJV added this as well. The translators of the NET did not. The Septuagint corroborates the two words in the Masoretic text with many more: πότερον οὐχ ὁ φόβος σού ἐστιν; Is your fear not (NETS), Is not thy fear (English Elpenor).

A note (17) in the NET reads:

The word יִרְאָה (yirʾah, “fear”) in this passage refers to Job’s fear of the Lord, his reverential devotion to God. H. H. Rowley (Job [NCBC], 46) says that on the lips of Eliphaz the word almost means “your religion.” He refers to Moffatt’s translation, “Let your religion reassure you.”

The next Hebrew word in this word string was כִּסְלָתֶ֑ךָ (kislâ). It was translated thy confidence (Tanakh, KJV) and your confidence (NET). But the rabbis who translated the Septuagint chose ἐν ἀφροσύνῃ; based on a lack of sense (NETS), [founded] in folly (English Elpenor). There is only one other occurrence of a form of כִּסְלָה (kislâ) in the Old Testament.

Masoretic Text		Septuagint
Psalm 85:8 (Tanakh/KJV)	Psalm 85:8 (NET)	Psalm 84:9 (NETS)	Psalm 84:9 (English Elpenor)
I will hear what God the LORD will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly (לְכִסְלָֽה).	I will listen to what God the Lord says. For he will make peace with his people, his faithful followers. Yet they must not return to their foolish ways (kislâ, לכסלה).	I will hear what the Lord God will speak with me, because he will speak peace to his people and to his devout and to those who turn to him their heart (πρὸς αὐτὸν καρδίαν).	I will hear what the Lord God will say concerning me: for he shall speak peace to his people, and to his saints, and to those that turn their heart toward him (καρδίαν ἐπ᾿ αὐτόν).

Forms of כִּסְלָה (kislâ) can mean confidence, folly or stupidity. But here, too, the rabbis who translated the Septuagint diverged from the English translation of the Masoretic text. Was לְכִסְלָֽה (kislâ) the word they found in the Hebrew text they translated? Or perhaps more to the point, was the negative particle וְאַל (‘al), translated but let…not (Tanakh/KJV) or Yet…must not (NET), in the text they translated? Or was it added later? I won’t spend any more time on it here.

The note (18) on Job 4:6 in the NET reads:

The word כִּסְלָתֶךָ (kislatekha, “your confidence”) is rendered in the LXX by “founded in folly.” The word כֶּסֶל (kesel) is “confidence” (see 8:14) and elsewhere “folly.” Since it is parallel to “your hope” it must mean confidence here.

Both the word כִּסְלָה (kislâ) and the disparity in its translation between the Septuagint and the English translators of the Masoretic text remind me of the Lord’s word through Ezekiel.

Masoretic Text		Septuagint
Ezekiel 33:12-17 (Tanakh/KJV)	Ezekiel 33:12-17 (NET)	Ezekiel 33:12-17 (NETS)	Ezekiel 33:12-17 (English Elpenor)
Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth [Table].	“And you, son of man, say to your people, ‘The righteousness of the righteous will not deliver him if he rebels. As for the wicked, his wickedness will not make him stumble if he turns from it. The righteous will not be able to live by his righteousness if he sins.’	Say to the sons of your people, The righteousness of the righteous shall not deliver him in whatever day he err, and the lawlessness of the impious shall not harm him on whatever day he turn back from his lawlessness, and the righteous shall not be able to be saved [Table].	Say to the children of thy people, The righteousness of the righteous shall not deliver him, in the day wherein he errs: and the iniquity of the ungodly shall not harm him, in the day wherein he turns from his iniquity, but the righteous [erring] shall not be able to deliver himself.
When I shall say to the righteous, that he shall surely live; if he trust (בָטַ֥ח) to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it [Table].	Suppose I tell the righteous that he will certainly live, but he becomes confident (bāṭaḥ, בטח) in his righteousness and commits iniquity. None of his righteous deeds will be remembered; because of the iniquity he has committed he will die.	When I say to the righteous, “He trusts (πέποιθεν) in his righteousness,” and should he commit lawlessness, none of his righteous acts shall be recalled in his injustice that he has committed; in it he shall die [Table].	When I say to the righteous, [Thou shalt live; and] he trusts (πέποιθεν) in his righteousness, and shall commit iniquity, none of his righteousnesses shall be remembered; in his unrighteousness which he has wrought, in it shall he die.
Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right [Table];	Suppose I say to the wicked, ‘You must certainly die,’ but he turns from his sin and does what is just and right.	And when I say to the impious, “By death you shall be put to death, and you shall turn back from your sin,” and should he perform judgment and righteousness [Table]	And when I say to the ungodly, Thou shalt surely die; and he shall turn from his sin, and do judgment and justice,
If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die [Table].	He returns what was taken in pledge, pays back what he has stolen, and follows the statutes that give life, committing no iniquity. He will certainly live—he will not die.	and restore a pledge and give back robbery, walk in the ordinances of life so as not to do what is wrong, by life he shall live, and he shall not die [Table];	and return the pledge, and repay that which he has robbed, [and] walk in the ordinances of life, so as to do no wrong; he shall surely live, and shall not die.
None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right; he shall surely live [Table].	None of the sins he has committed will be counted against him. He has done what is just and right; he will certainly live.	none of his sins that he has committed shall be recalled, for he has performed judgment and righteousness; in them he shall live [Table].	None of his sins which he has committed shall be remembered: because he has wrought judgment and righteousness; by them shall he live.
Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal [Table].	“Yet your people say, ‘The behavior of the Lord is not right,’ when it is their behavior that is not right.	And the sons of your people shall say, “The way of the Lord is not right,” and this way of theirs is not right [Table].	Yet the children of thy people will say, The way of the Lord is not straight: whereas this their way is not straight.

Though Eliphaz had probably never heard Ezekiel the rabbis who translated the Septuagint certainly had. I wonder if they didn’t hear Eliphaz’s reasoning as something like: Job is suffering, therefore Job sinned; apart from repentance Job’s fear of the Lord is folly because Job’s former righteousness will not save him from his present sinfulness.

The next word in the Hebrew word string of Job 4:6 in the Masoretic text was תִּ֜קְוָֽתְךָ֗ (tiqvâ). It was translated thy hope (Tanakh, KJV) and your hope (NET). It was rendered καὶ ἡ ἐλπίς σου in the Septuagint, so too your hope (NETS), thy hope also (English Elpenor).

This was followed by וְתֹ֣ם (tōm), which was translated and the uprightness (Tanakh/KJV) or and your blameless (NET). In the Septuagint it was καὶ ἡ ἀκακία (BLB), and the innocence (NETS), or καὶ ἡ κακία (Elpenor), and the mischief (English Elpenor). The occurrence of ἀκακία (NETS: innocence) in the BLB tends to corroborate וְתֹ֣ם (tōm) in the Masoretic text.

So what happened in the Elpenor version of the Septuagint? Was it a copyist error, dropping the initial ἀ, changing ἀκακία to κακία? It could be. I’m also beginning to wonder if the translators of the Elpenor version simply chose to expose Eliphaz’s sarcasm, to make his accusation more explicit for the Greek reader.

The final Hebrew word in the word string that is Job 4:6 in the Masoretic text was דְּרָכֶֽיךָ (dereḵ). It was translated of thy ways (Tanakh, KJV) and ways (NET). In the Septuagint it was τῆς ὁδοῦ σου, of your way (NETS) and of thy way (English Elpenor). Is not your fear of God your confidence, And the integrity of your ways your hope?¹ is how I first read it. A note (19) in the NET reads:

Eliphaz is not being sarcastic to Job. He knows that Job is a God-fearing man who lives out his faith in life. But he also knows that Job should apply to himself the same things he tells others.

This is more or less how I heard Eliphaz when I read an English translation of the Masoretic text only. David conveyed a similar concept regarding וּכְתֻמִּ֣י (tōm).

Masoretic Text		Septuagint
Psalm 7:8-10 (Tanakh/KJV)	Psalm 7:8-10 (NET)	Psalm 7:9-11 (NETS)	Psalm 7:9-11 (English Elpenor)
The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity (וּכְתֻמִּ֣י) that is in me.	The Lord judges the nations. Vindicate me, Lord, because I am innocent, because I am blameless (tōm, וכתמי), O Exalted One.²	The Lord will judge peoples; do me justice, O Lord, according to my righteousness and according to the innocence (ἀκακίαν) in me.	The Lord shall judge the nations: judge me, O Lord, according to my righteousness, and according to my innocence (ἀκακίαν) that is in me.
Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.	May the evil deeds of the wicked come to an end. But make the innocent secure, O righteous God, you who examine inner thoughts and motives.	Do let evil of sinners be brought to an end, and you shall direct the righteous. God is one who tests hearts and kidneys.	Oh let the wickedness of sinners come to an end; and [then] thou shalt direct the righteous, O God that searchest the hearts and reins.
My defence is of God, which saveth the upright (יִשְׁרֵי) in heart.	The Exalted God is my shield, the one who delivers the morally upright (yāšār, ישרי).	Righteous is my help from God, he who saves the upright (τοὺς εὐθεῖς) in heart.	My help is righteous, [coming] from God who saves the upright (τοὺς εὐθεῖς) in heart.

I may understand this prayer somewhat differently from David, maybe not. But I’m not a king surrounded by hostile armies. The wickedness of the wicked which concerns me most of the time is that which yet resides in my flesh. Another prayer of David’s follows:

Masoretic Text		Septuagint
Psalm 26:9-11 (Tanakh/KJV)	Psalm 26:9-11 (NET)	Psalm 25:9-11 (NETS)	Psalm 25:9-11 (English Elpenor)
Gather not my soul with sinners, nor my life with bloody men:	Do not sweep me away with sinners, or execute me along with violent people,	Do not destroy my soul together with the impious and my life with men of blood,	Destroy not my soul together with the ungodly, nor my life with bloody men:
In whose hands is mischief, and their right hand is full of bribes.	who are always ready to do wrong or offer a bribe.	in whose hands are acts of lawlessness; their right hand was filled with gifts.	in whose hands [are] iniquities, [and] their right hand is filled with bribes.
But as for me, I will walk in mine integrity (בְּתֻמִּ֥י): redeem me, and be merciful unto me.	But I have integrity (tōm, בתמי). Rescue me and have mercy on me!	But as for me, I walked in my guilessness [sic] (ἐν ἀκακίᾳ μου); redeem me, and have mercy on me.	But I have walked in my innocence (ἐν ἀκακίᾳ μου): redeem me, and have mercy upon me.

Despite his integrity, guilelessness or innocence, or perhaps because of it, David asked for redemption and mercy. I’ll consider one more example.

Masoretic Text		Septuagint
Psalm 41:12 (Tanakh/KJV)	Psalm 41:12 (NET)	Psalm 40:13 (NETS)	Psalm 40:13 (English Elpenor)
And as for me, thou upholdest me in mine integrity (בְּ֖תֻמִּי), and settest me before thy face for ever.	As for me, you uphold me because of my integrity (tōm, בתמי); you allow me permanent access to your presence.	But me you supported on account of my innocence (διὰ τὴν ἀκακίαν) and secured me before you forever.	But thou didst help me because of [mine] innocence (διὰ τὴν ἀκακίαν), and hast established me before thee for ever.

This comes closest to explaining how Job’s blameless ways might be his hope.³ Still, I can’t help wondering if modern translators haven’t reached too far to bolster Eliphaz’s integrity, guilelessness and innocence, especially if you have spoken nothing true in my presence⁴ is the more reliable understanding of the Lord’s critique of Eliphaz’s words. At any rate, if one thinks Eliphaz was sincere rather than sarcastic, one is more likely to hear what follows as a banal or ill-timed restatement of principle rather than a barely veiled accusation.

Masoretic Text		Septuagint
Job 4:7, 8 (Tanakh/KJV)	Job 4:7, 8 (NET)	Job 4:7, 8 (NETS)	Job 4:7, 8 (English Elpenor)
Remember, I pray thee, who ever perished, being innocent (נָקִ֣י)? or where were the righteous cut off?	Call to mind now: Who, being innocent (nāqî, נקי), ever perished? And where were upright people ever destroyed?	“Think now, who, being pure (καθαρὸς), perished, or when did the true perish root and all?	Remember then who has perished, being pure (καθαρὸς)? or when were the true-hearted utterly destroyed?
Even as I have seen, they that plow iniquity, and sow wickedness, reap the same.	Even as I have seen, those who plow iniquity and those who sow trouble reap the same.	For instance, I saw those who plow wrongs, and those who sow them reap torments for themselves.	Accordingly as I have seen men ploughing barren places, and they that sow them will reap sorrows for themselves.

I’ll pick this up in another essay.

Tables comparing Job 4:6; Psalm 85:8; 7:8; 7:9; 7:10; 26:9; 26:10; 26:11; 41:12; Job 4:7 and 4:8 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 4:6; Psalm 85:8 (84:9); 7:8 (7:9); 7:9 (7:10); 7:10 (7:11); 26:9 (25:9); 26:10 (25:10); 26:11 (25:11); 41:12 (40:13); Job 4:7 and 4:8 in the Septuagint (BLB and Elpenor) follow.

Job 4:6 (Tanakh)	Job 4:6 (KJV)	Job 4:6 (NET)
Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways?	Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways?	Is not your piety your confidence, and your blameless ways your hope?

Job 4:6 (Septuagint BLB)	Job 4:6 (Septuagint Elpenor)
πότερον οὐχ ὁ φόβος σού ἐστιν ἐν ἀφροσύνῃ καὶ ἡ ἐλπίς σου καὶ ἡ ἀκακία τῆς ὁδοῦ σου	πότερον οὐχ ὁ φόβος σού ἐστιν ἐν ἀφροσύνῃ καὶ ἡ ἐλπίς σου καὶ ἡ κακία τῆς ὁδοῦ σου
Job 4:6 (NETS)	Job 4:6 (English Elpenor)
Is your fear not based on a lack of sense, so too your hope and the innocence of your way?	Is not thy fear [founded] in folly, thy hope also, and the mischief of thy way?

Psalm 85:8 (Tanakh)	Psalm 85:8 (KJV)	Psalm 85:8 (NET)
I will hear what God the LORD will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly.	I will hear what God the LORD will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly.	I will listen to what God the Lord says. For he will make peace with his people, his faithful followers. Yet they must not return to their foolish ways.

Psalm 85:8 (Septuagint BLB)	Psalm 84:9 (Septuagint Elpenor)
ἀκούσομαι τί λαλήσει ἐν ἐμοὶ κύριος ὁ θεός ὅτι λαλήσει εἰρήνην ἐπὶ τὸν λαὸν αὐτοῦ καὶ ἐπὶ τοὺς ὁσίους αὐτοῦ καὶ ἐπὶ τοὺς ἐπιστρέφοντας πρὸς αὐτὸν καρδίαν	ἀκούσομαι τί λαλήσει ἐν ἐμοὶ Κύριος ὁ Θεός, ὅτι λαλήσει εἰρήνην ἐπὶ τὸν λαὸν αὐτοῦ καὶ ἐπὶ τοὺς ὁσίους αὐτοῦ καὶ ἐπὶ τοὺς ἐπιστρέφοντας καρδίαν ἐπ᾿ αὐτόν
Psalm 84:9 (NETS)	Psalm 84:9 (English Elpenor)
I will hear what the Lord God will speak with me, because he will speak peace to his people and to his devout and to those who turn to him their heart.	I will hear what the Lord God will say concerning me: for he shall speak peace to his people, and to his saints, and to those that turn their heart toward him.

Psalm 7:8 (Tanakh)	Psalm 7:8 (KJV)	Psalm 7:8 (NET)
The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity that is in me.	The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity that is in me.	The Lord judges the nations. Vindicate me, Lord, because I am innocent, because I am blameless, O Exalted One.

Psalm 7:8 (Septuagint BLB)	Psalm 7:9 (Septuagint Elpenor)
κύριος κρινεῖ λαούς κρῖνόν με κύριε κατὰ τὴν δικαιοσύνην μου καὶ κατὰ τὴν ἀκακίαν μου ἐπ᾽ ἐμοί	Κύριος κρινεῖ λαούς. κρῖνόν με, Κύριε, κατὰ τὴν δικαιοσύνην μου καὶ κατὰ τὴν ἀκακίαν μου ἐπ᾿ ἐμοί
Psalm 7:9 (NETS)	Psalm 7:9 (English Elpenor)
The Lord will judge peoples; do me justice, O Lord, according to my righteousness and according to the innocence in me.	The Lord shall judge the nations: judge me, O Lord, according to my righteousness, and according to my innocence that is in me.

Psalm 7:9 (Tanakh)	Psalm 7:9 (KJV)	Psalm 7:9 (NET)
Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.	Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.	May the evil deeds of the wicked come to an end. But make the innocent secure, O righteous God, you who examine inner thoughts and motives.

Psalm 7:9 (Septuagint BLB)	Psalm 7:10 (Septuagint Elpenor)
συντελεσθήτω δὴ πονηρία ἁμαρτωλῶν καὶ κατευθυνεῖς δίκαιον ἐτάζων καρδίας καὶ νεφροὺς ὁ θεός	συντελεσθήτω δὴ πονηρία ἁμαρτωλῶν καὶ κατευθυνεῖς δίκαιον, ἐτάζων καρδίας καὶ νεφροὺς ὁ Θεός
Psalm 7:10 (NETS)	Psalm 7:10 (English Elpenor)
Do let evil of sinners be brought to an end, and you shall direct the righteous. God is one who tests hearts and kidneys.	Oh let the wickedness of sinners come to an end; and [then] thou shalt direct the righteous, O God that searchest the hearts and reins.

Psalm 7:10 (Tanakh)	Psalm 7:10 (KJV)	Psalm 7:10 (NET)
My defence is of God, which saveth the upright in heart.	My defence is of God, which saveth the upright in heart.	The Exalted God is my shield, the one who delivers the morally upright.

Psalm 7:10 (Septuagint BLB)	Psalm 7:11 (Septuagint Elpenor)
δικαία ἡ βοήθειά μου παρὰ τοῦ θεοῦ τοῦ σῴζοντος τοὺς εὐθεῖς τῇ καρδίᾳ	δικαία ἡ βοήθειά μου παρὰ τοῦ Θεοῦ τοῦ σῴζοντος τοὺς εὐθεῖς τῇ καρδίᾳ
Psalm 7:11 (NETS)	Psalm 7:11 (English Elpenor)
Righteous is my help from God, he who saves the upright in heart.	My help is righteous, [coming] from God who saves the upright in heart.

Psalm 26:9 (Tanakh)	Psalm 26:9 (KJV)	Psalm 26:9 (NET)
Gather not my soul with sinners, nor my life with bloody men:	Gather not my soul with sinners, nor my life with bloody men:	Do not sweep me away with sinners, or execute me along with violent people,

Psalm 26:9 (Septuagint BLB)	Psalm 25:9 (Septuagint Elpenor)
μὴ συναπολέσῃς μετὰ ἀσεβῶν τὴν ψυχήν μου καὶ μετὰ ἀνδρῶν αἱμάτων τὴν ζωήν μου	μὴ συναπολέσῃς μετὰ ἀσεβῶν τὴν ψυχήν μου καὶ μετὰ ἀνδρῶν αἱμάτων τὴν ζωήν μου
Psalm 25:9 (NETS)	Psalm 25:9 (English Elpenor)
Do not destroy my soul together with the impious and my life with men of blood,	Destroy not my soul together with the ungodly, nor my life with bloody men:

Psalm 26:10 (Tanakh)	Psalm 26:10 (KJV)	Psalm 26:10 (NET)
In whose hands is mischief, and their right hand is full of bribes.	In whose hands is mischief, and their right hand is full of bribes.	who are always ready to do wrong or offer a bribe.

Psalm 26:10 (Septuagint BLB)	Psalm 25:10 (Septuagint Elpenor)
ὧν ἐν χερσὶν ἀνομίαι ἡ δεξιὰ αὐτῶν ἐπλήσθη δώρων	ὧν ἐν χερσὶν ἀνομίαι, ἡ δεξιὰ αὐτῶν ἐπλήσθη δώρων
Psalm 25:10 (NETS)	Psalm 25:10 (English Elpenor)
in whose hands are acts of lawlessness; their right hand was filled with gifts.	in whose hands [are] iniquities, [and] their right hand is filled with bribes.

Psalm 26:11 (Tanakh)	Psalm 26:11 (KJV)	Psalm 26:11 (NET)
But as for me, I will walk in mine integrity: redeem me, and be merciful unto me.	But as for me, I will walk in mine integrity: redeem me, and be merciful unto me.	But I have integrity. Rescue me and have mercy on me!

Psalm 26:11 (Septuagint BLB)	Psalm 25:11 (Septuagint Elpenor)
ἐγὼ δὲ ἐν ἀκακίᾳ μου ἐπορεύθην λύτρωσαί με καὶ ἐλέησόν με	ἐγὼ δὲ ἐν ἀκακίᾳ μου ἐπορεύθην· λύτρωσαί με καὶ ἐλέησόν με
Psalm 25:11 (NETS)	Psalm 25:11 (English Elpenor)
But as for me, I walked in my guilessness; redeem me, and have mercy on me.	But I have walked in my innocence: redeem me, and have mercy upon me.

Psalm 41:12 (Tanakh)	Psalm 41:12 (KJV)	Psalm 41:12 (NET)
And as for me, thou upholdest me in mine integrity, and settest me before thy face for ever.	And as for me, thou upholdest me in mine integrity, and settest me before thy face for ever.	As for me, you uphold me because of my integrity; you allow me permanent access to your presence.

Psalm 41:12 (Septuagint BLB)	Psalm 40:13 (Septuagint Elpenor)
ἐμοῦ δὲ διὰ τὴν ἀκακίαν ἀντελάβου καὶ ἐβεβαίωσάς με ἐνώπιόν σου εἰς τὸν αἰῶνα	ἐμοῦ δὲ διὰ τὴν ἀκακίαν ἀντελάβου, καὶ ἐβεβαίωσάς με ἐνώπιόν σου εἰς τὸν αἰῶνα
Psalm 40:13 (NETS)	Psalm 40:13 (English Elpenor)
But me you supported on account of my innocence and secured me before you forever.	But thou didst help me because of [mine] innocence, and hast established me before thee for ever.

Job 4:7 (Tanakh)	Job 4:7 (KJV)	Job 4:7 (NET)
Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off?	Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off?	Call to mind now: Who, being innocent, ever perished? And where were upright people ever destroyed?

Job 4:7 (Septuagint BLB)	Job 4:7 (Septuagint Elpenor)
μνήσθητι οὖν τίς καθαρὸς ὢν ἀπώλετο ἢ πότε ἀληθινοὶ ὁλόρριζοι ἀπώλοντο	μνήσθητι οὖν, τίς καθαρὸς ὢν ἀπώλετο ἢ πότε ἀληθινοὶ ὁλόρριζοι ἀπώλοντο
Job 4:7 (NETS)	Job 4:7 (English Elpenor)
“Think now, who, being pure, perished, or when did the true perish root and all?	Remember then who has perished, being pure? or when were the true-hearted utterly destroyed?

Job 4:8 (Tanakh)	Job 4:8 (KJV)	Job 4:8 (NET)
Even as I have seen, they that plow iniquity, and sow wickedness, reap the same.	Even as I have seen, they that plow iniquity, and sow wickedness, reap the same.	Even as I have seen, those who plow iniquity and those who sow trouble reap the same.

Job 4:8 (Septuagint BLB)	Job 4:8 (Septuagint Elpenor)
καθ᾽ ὃν τρόπον εἶδον τοὺς ἀροτριῶντας τὰ ἄτοπα οἱ δὲ σπείροντες αὐτὰ ὀδύνας θεριοῦσιν ἑαυτοῖς	καθ᾿ ὃν τρόπον εἶδον τοὺς ἀροτριῶντας τὰ ἄτοπα, οἱ δὲ σπείροντες αὐτὰ ὀδύνας θεριοῦσιν ἑαυτοῖς
Job 4:8 (NETS)	Job 4:8 (English Elpenor)
For instance, I saw those who plow wrongs, and those who sow them reap torments for themselves.	Accordingly as I have seen men ploughing barren places, and they that sow them will reap sorrows for themselves.

Nothing True, Part 5

¹ Job 4:6 (NASB)

² NET note 26: The Hebrew form עָלָי (ʿalay) has been traditionally understood as the preposition עַל (ʿal, “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (ʿalah, “ascend”). This relatively rare title appears elsewhere in the OT (see HALOT 824-25 s.v. I עַל, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (AB), 1:44-45, and P. C. Craigie, Psalms 1-50 (WBC), 98.

³ Job 4:6b (NET)

⁴ Job 42:7b (NETS) Table

The Lost Son of Perdition, Part 3

Posted on October 25, 2020 by admin

Then [Jesus] dipped the piece of bread in the dish and gave it to Judas Iscariot, Simon’s son [Table]. And after Judas took the piece of bread, Satan entered into him. Jesus said to him, “What you are about to do, do quickly.”^[1]

Jesus’ instruction sounds so strange. Alexander MacLaren wrote of his words, “I hear in them, first, the voice of despairing love abandoning the conflict.”^[2]

If I have rightly construed the meaning of the incident, this is the plain meaning of it. And you will observe that the Revised Version, more accurately and closely rendering the words of our text, begins with a ‘Therefore.’ ‘Therefore said Jesus unto him,’ because the die was cast; because the will of Judas had conclusively welcomed Satan, and conclusively rejected Christ; therefore, knowing that remonstrance was vain, knowing that the deed was, in effect, done, Jesus Christ, that Incarnate Charity which ‘believeth all things, and hopeth all things,’ abandoned the man to himself, and said, ‘There, then, if thou wilt thou must. I have done all I can; my last arrow is shot, and it has missed the target. That then doest, do quickly.’

I, too, want more emotional conflict in this scene. But John’s Gospel narrative continued (John 13:28, 29 NET):

Now none of those present at the table understood why Jesus said this to Judas. Some thought that because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, or to give something to the poor.

Nothing of the high drama Mr. MacLaren and I crave was evident to others present at the time. In fact, John, who was privy (John 13:23-26) to this exchange, didn’t write any drama into the scene, certainly not that Jesus had lost a contest of wills to Judas Iscariot or Satan and was abandoning the field. On the contrary, the Greek word translated do in the phrase do quickly was ποίησον, an imperative form of ποιέω. In John’s Gospel narrative Jesus commanded Judas Iscariot, What you are about to do, do quickly, and Judas (and Satan apparently) obeyed Him (John 13:30a NET):

Judas took the piece of bread and went out immediately.^[3]

Did Jesus just absolve Judas Iscariot of his betrayal? Mr. MacLaren’s description of Jesus as the “Incarnate Charity” caught my ear. Should he have paid more heed to the fact that Charity never faileth (NET: ends)?^[4]

David’s son Absalom hated his half brother Amnon ever since Amnon had raped Absalom’s sister (2 Samuel 13:1-22). Two years later…Absalom instructed his servants, “Look! When Amnon is drunk and I say to you, ‘Strike Amnon down,’ kill him then and there. Don’t fear! Is it not I who have given you these instructions? Be strong and courageous!” So Absalom’s servants did to Amnon exactly what Absalom had instructed.^[5] It is taken for granted here that Absalom killed Amnon rather than the unnamed servants who carried out his command.

When David got the clever idea to kill Uriah the Hittite by commanding Joab to station him at the front in the thick of the battle and then withdraw from him so he will be cut down and killed,^[6] יהוה (Yehovah) sent Nathan the Prophet to David (2 Samuel 12:1a), not to Joab who had carried out the command. Nathan said to David (2 Samuel 12:9 NET [Table]):

Why have you shown contempt for the Lord’s (Yehovah, יהוה) decrees by doing evil in my sight? You have struck down Uriah the Hittite with the sword and you have taken his wife to be your own wife! You have killed him with the sword of the Ammonites.

Jesus was intent on fulfilling the Scriptures. It shouldn’t surprise me that He would take ultimate responsibility for Judas’ betrayal. I think the tendency to judge Judas before the time, to condemn him prematurely to an eternity in the lake of fire, makes it more difficult to see or believe Jesus’ intervention here.

So I’ll begin the longer task of studying the Greek words, starting with ἀπώλετο (a form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω), translated lost in Jesus’ prayer: Not one of them was lost except the one destined for destruction, so that the scripture could be fulfilled.^[7]

The first two occurrences of ἀπώλετο in the Septuagint are found in the book of Job. I had planned to skip them because this book is tricky. For the most part the advice Eliphaz, Bildad and Zophar gave Job seemed alright to my religious mind. Yehovah disagreed.

Masoretic Text		Septuagint
Job 42:7b (Tanakh)	Job 42:7b (NET)	Job 42:7b (NETS)	Job 42:7b (Elpenor English)
the LORD (יְהֹוָה֜) said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.	he (Yehovah, יהוה) said to Eliphaz the Temanite, “My anger is stirred up against you and your two friends, because you have not spoken about me what is right, as my servant Job has.	the Lord said to Eliphaz the Thaimanite, “You have sinned, and your two friends, for you have spoken nothing true in my presence, as has my attendant Iob.	the Lord said to Eliphaz the Thaemanite, Thou hast sinned, and thy two friends: for ye have not said anything true before me, as my servant Job [has].

In one day Job heard that his five hundred yoke of oxen and five hundred female donkeys had been stolen. The servants who attended them were killed (Job 1:13-15). His seven thousand sheep and their attendants were burned up in a lightning strike (Job 1:16). His three thousand camels were stolen and their attendants were also killed (Job 1:17). His seven sons and three daughters, eating and drinking together in one house, died when a windstorm brought the house down on them (Job 1:18, 19). Later Job was afflicted with oozing sores (Job 2:7, 8).

Eliphaz, one of the three who came to comfort Job (Job 2:11-13), after seven days and seven nights of sitting silently with him, spoke in answer to Job’s longing for death (Job 3).

Masoretic Text		Septuagint
Job 4:7 (Tanakh)	Job 4:7 (NET)	Job 4:7 (NETS)	Job 4:7 (Elpenor English)
Remember, I pray thee, who ever perished (אָבָ֑ד), being innocent? or where were the righteous cut off (נִכְחָֽדוּ)?	Call to mind now: Who, being innocent, ever perished (ʼâbad, אבד)? And where were upright people ever destroyed (kâchad, נכחדו)?	“Think now, who, being pure, perished (ἀπώλετο), or when did the true perish (ἀπώλοντο) root and all?	Remember then who has perished (ἀπώλετο), being pure? or when were the true-hearted utterly destroyed (ἀπώλοντο)?

His words seem fairly typical of the way the religious mind rationalizes the misfortune of others. To say them out loud to Job’s face is less typical but not unheard of. Though the first half of Job 4:12 is missing from the Masoretic text, the Septuagint puts a fine point on the thrust of Eliphaz’s discourse: But if there had been any truth in thy words, none of these evils would have befallen thee.^[8] The reader of the book of Job knows, however, that all of these evils fell upon Job precisely because he was perfect and upright, and one that feared God, and eschewed evil.^[9]

Job was not dead. He was not burning in a lake of fire for all eternity. He had lost his family, his servants, his possessions, his health and his desire to live. The Hebrew word translated perished was אָבָ֑ד (ʼâbad).

The definition from Strong’s Concordance reads: “to wander away, i.e. lose oneself; by implication to perish (causative, destroy).” The Gesenius’ Hebrew-Chaldee Lexicon reads: “to be lost, to lose oneself, to wander…especially used of a lost and wandering sheep…” This helps considerably.

This word describes the one who wanders away from God, not away from the flock necessarily. A herd mentality is portrayed as a negative example in Scripture. The Bible is a collection of stories about clans and entire nations that wandered away from God interspersed with stories of individuals who pursued Him and followed where He led. The first occurrence of אָבַד (ʼâbad) follows here.

Masoretic Text		Septuagint
Exodus 10:7 (Tanakh)	Exodus 10:7 (NET)	Exodus 10:7 (NETS)	Exodus 10:7 (Elpenor English)
And Pharaoh’s servants said unto him: ‘How long shall this man be a snare unto us? let the men go, that they may serve HaShem their G-d, knowest thou not yet that Egypt is destroyed (אָֽבְדָ֖ה)?’	Pharaoh’s servants said to him, “How long will this man be a menace to us? Release the people so that they may serve the Lord their God. Do you not know that Egypt is destroyed (ʼâbad, אבדה)?”	Then the attendants of Pharao say to him, “For how long will this be a stumbling-block for us? Send away the people so that they may serve the Lord their God. Or do you wish to know that Egypt lies in ruins (ἀπόλωλεν)?”	And the servants of Pharao say to him, How long shall this be a snare to us? send away the men, that they may serve their God; wilt thou know that Egypt is destroyed (ἀπόλωλεν)?

Again, though אָֽבְדָ֖ה (ʼâbad) was translated is destroyed the narrative clearly explained what the Egyptians had lost. They lost readily accessible fresh water and fish for seven days when the waters were turned to blood (Exodus 7:14-25). They lost their comfort and peace to an invasion of frogs for a time (Exodus 8:1-15), then to gnats (Exodus 8:16-19) and finally to swarms of flies (Exodus 8:20-32). They lost livestock, horses, donkeys, camels, herds and flocks to disease (Exodus 9:1-7), people’s health and comfort to boils (Exodus 9:8-12) and then some lost people, livestock, barley and flax to hail damage (Exodus 9:18-32). Others saved their people and livestock.

This distinction among the Egyptians was stated explicitly (Exodus 9:20, 21 NET):

Those of Pharaoh’s servants who feared the Lord’s message hurried to bring their servants and livestock into the houses, but those who did not take the Lord’s message seriously left their servants and their cattle in the field.

Though it seems a bit odd to think of Egyptians as having wandered away from יהוה (Yehovah), He has an entirely different perspective than my history teachers had.

Masoretic Text		Septuagint
Exodus 9:14-16 (Tanakh) [Tableb]	Exodus 9:14-16 (NET)	Exodus 9:14-16 (NETS)	Exodus 9:14-16 (Elpenor English)
For I will this time send all My plagues upon thy person, and upon thy servants, and upon thy people; that thou mayest know that there is none like Me in all the earth.	For this time I will send all my plagues on your very self and on your servants and your people, so that you may know that there is no one like me in all the earth.	For at the present time I am sending out all my encounters into the heart of you and your attendants and your people so that you may know that there is no other like me in all the land.	For this time I will send all my plagues on your very self and on your servants and your people, so that you may know that there is no one like me in all the earth.
Surely now I had put forth My hand, and smitten thee and thy people with pestilence, and thou hadst been cut off (וַתִּכָּחֵ֖ד) from the earth.	For by now I could have stretched out my hand and struck you and your people with plague, and you would have been destroyed (kachad, ותכחד) from the earth.	For if now I sent my hand, I would strike you and your people with death, and you would be destroyed (ἐκτριβήσῃ) from the land.	For now I will stretch forth my hand and smite thee and kill thy people, and thou shalt be consumed (ἐκτριβήσῃ) from off the earth.
But in very deed for this cause have I made thee to stand, to show thee My power, and that My name may be declared throughout all the earth.	But for this purpose I have caused you to stand: to show you my strength, and so that my name may be declared in all the earth.	And for this reason you have been spared in order that I might display in you my power and in order that my name might be proclaimed in all the land.	And for this purpose hast thou been preserved, that I might display in thee my strength, and that my name might be published in all the earth.

Here the possibility of a more complete destruction was וַתִּכָּחֵ֖ד (kachad) in Hebrew and the rabbis chose ἐκτριβήσῃ (a form of ἐκτρίβω) in the Septuagint. In the table above נִכְחָֽדוּ (kachad) occurred in Eliphaz’s second rhetorical question: or where were the righteous cut off? Here the rabbis chose ὁλόρριζοι ἀπώλοντο. Though ἀπώλοντο is another form of ἀπόλλυμι, ἀπόλλω, ἀπολλύω, it is telling to me that they felt the need to add ὁλόρριζοι (a form ὁλόρριζος; NETS: “root and all”) to match the intensity of נִכְחָֽדוּ (kachad).

The second occurrence of ἀπώλετο in the Septuagint is found in Job’s lament. Actually, I can’t tell if Job was lamenting his loss of social status, confessing (if not repenting of) his treatment of those he considered of lower social or moral status, or justifying himself. A skillful actor would have a field day with the emotional depth of this monologue. It bears mentioning that this is a glimpse into the mores of wealthy men, not the families of Job’s dead servants, for instance, lamenting their loss.

Masoretic Text		Septuagint
Job 30:1-3 (Tanakh)	Job 30:1-3 (NET)	Job 30:1-3 (NETS)	Job 30:1-3 (Elpenor English)
But now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock.	“But now they mock me, those who are younger than I, whose fathers I disdained too much to put with my sheep dogs.	“But now they have laughed me to scorn; now the least of them reprove me in turn—[whose fathers I used to disdain] whom I did not deem worthy of my shepherd dogs!	But now the youngest have laughed me to scorn, now they reprove me in [their] turn, whose fathers I set at nought; whom I did not deem worthy [to be with] my shepherd dogs.
Yea, whereto might the strength of their hands profit me, in whom old age was perished (אָ֣בַד)?	Moreover, the strength of their hands—what use was it to me? Those whose strength had perished (ʼâbad, אבד),	indeed, the strength of their hands—what is it to me? Completion perished (ἀπώλετο) upon them.	Yea, why had I the strength of their hands? for them the full term [of life] was lost (ἀπώλετο).
For want and famine they were solitary; fleeing into the wilderness in former time desolate and waste.	gaunt with want and hunger, they would roam the parched land, by night a desolate waste.	In want and hunger, he was childless, those who yesterday were fleeing in an arid place, dismay and misery,	[One is] childless in want and famine, [such as] they that fled but lately the distress and misery of drought.

Here, the fathers Job disdained are said to have lost old age, the strength to complete the full term of life from want and hunger.

Tables comparing 2 Samuel 13:28; 13:29; 11:15; Job 42:7; 4:7; 4:12; 1:1; Exodus 10:7; 9:20; 9:21; 9:14; 9:15; 9:16; Job 30:1; 30:2 and 30:3 in the Tanakh, KJV and NET, and 2 Samuel (Reigns, Kings) 13:28; 13:29; 11:15; Job 42:7; 4:7; 4:12; 1:1; Exodus 10:7; 9:20; 9:21; 9:14; 9:15; 9:16; Job 30:1; 30:2 and 30:3 in the Septuagint (BLB and Elpenor) follow. A table comparing John 13:30 in the NET and KJV follows those.

2 Samuel 13:28 (Tanakh)	2 Samuel 13:28 (KJV)	2 Samuel 13:28 (NET)
And Absalom commanded his servants, saying: ‘Mark ye now, when Amnon’s heart is merry with wine; and when I say unto you: Smite Amnon, then kill him, fear not; have not I commanded you? be courageous, and be valiant.’	Now Absalom had commanded his servants, saying, Mark ye now when Amnon’s heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: have not I commanded you? be courageous, and be valiant.	Absalom instructed his servants, “Look! When Amnon is drunk and I say to you, ‘Strike Amnon down,’ kill him then and there. Don’t fear! Is it not I who have given you these instructions? Be strong and courageous!”

2 Samuel 13:28 (Septuagint BLB)	2 Kings 13:28 (Septuagint Elpenor)
καὶ ἐνετείλατο Αβεσσαλωμ τοῗς παιδαρίοις αὐτοῦ λέγων ἴδετε ὡς ἂν ἀγαθυνθῇ ἡ καρδία Αμνων ἐν τῷ οἴνῳ καὶ εἴπω πρὸς ὑμᾶς πατάξατε τὸν Αμνων καὶ θανατώσατε αὐτόν μὴ φοβηθῆτε ὅτι οὐχὶ ἐγώ εἰμι ἐντέλλομαι ὑμῗν ἀνδρίζεσθε καὶ γίνεσθε εἰς υἱοὺς δυνάμεως	καὶ ἐνετείλατο ᾿Αβεσσαλὼμ τοῖς παιδαρίοις αὐτοῦ λέγων· ἴδετε ὡς ἂν ἀγαθυνθῇ ἡ καρδία ᾿Αμνὼν ἐν τῷ οἴνῳ καὶ εἴπω πρὸς ὑμᾶς· πατάξατε τὸν ᾿Αμνών, καὶ θανατώσατε αὐτόν· μὴ φοβηθῆτε, ὅτι οὐχὶ ἐγώ εἰμι ὁ ἐντελλόμενος ὑμῖν; ἀνδρίζεσθε καὶ γίνεσθε εἰς υἱοὺς δυνάμεως
2 Reigns 13:28 (NETS)	2 Kings 13:28 (English Elpenor)
And Abessalom commanded his lads, saying, “Watch, when the heart of Amnon is made good with wine, and I say to you, ‘Strike Amnon, and put him to death.’ Don’t be afraid, for I am—I am commanding you, am I not? Act like men and be sons of power.”	And Abessalom charged his servants, saying, Mark when the heart of Amnon shall be merry with wine, and I shall say to you, Smite Amnon, and slay him: fear not; for is it not I that command you? Be courageous, and be valiant.

2 Samuel 13:29 (Tanakh)	2 Samuel 13:29 (KJV)	2 Samuel 13:29 (NET)
And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king’s sons arose, and every man got him up upon his mule, and fled.	And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king’s sons arose, and every man gat him up upon his mule, and fled.	So Absalom’s servants did to Amnon exactly what Absalom had instructed. Then all the king’s sons got up; each one rode away on his mule and fled.

2 Samuel 13:29 (Septuagint BLB)	2 Kings 13:29 (Septuagint Elpenor)
καὶ ἐποίησαν τὰ παιδάρια Αβεσσαλωμ τῷ Αμνων καθὰ ἐνετείλατο αὐτοῗς Αβεσσαλωμ καὶ ἀνέστησαν πάντες οἱ υἱοὶ τοῦ βασιλέως καὶ ἐπεκάθισαν ἀνὴρ ἐπὶ τὴν ἡμίονον αὐτοῦ καὶ ἔφυγαν	καί ἐποίησαν τὰ παιδάρια ᾿Αβεσσαλὼμ τῷ ᾿Αμνὼν καθὰ ἐνετείλατο αὐτοῖς ᾿Αβεσσαλώμ. καὶ ἀνέστησαν πάντες οἱ υἱοὶ τοῦ βασιλέως καὶ ἐπεκάθισαν ἀνὴρ ἐπὶ τὴν ἡμίονον αὐτοῦ καὶ ἔφυγαν
2 Reigns 13:29 (NETS)	2 Kings 13:29 (English Elpenor)
And the lads of Abessalom did to Amnon just as Abessalom had commanded them. And all the sons of the king rose, and they sat, a man upon his mule, and fled.	And the servants of Abessalom did to Amnon as Abessalom commanded them: and all the sons of the king rose up, and they mounted every man his mule, and fled.

2 Samuel 11:15 (Tanakh)	2 Samuel 11:15 (KJV)	2 Samuel 11:15 (NET)
And he wrote in the letter, saying: ‘Set ye Uriah in the forefront of the hottest battle, and retire ye from him, that he may be smitten, and die.’	And he wrote in the letter, saying, Set ye Uriah in the forefront of the hottest battle, and retire ye from him, that he may be smitten, and die.	In the letter he wrote: “Station Uriah at the front in the thick of the battle and then withdraw from him so he will be cut down and killed.”

2 Samuel 11:15 (Septuagint BLB)	2 Kings 11:15 (Septuagint Elpenor)
καὶ ἔγραψεν ἐν τῷ βιβλίῳ λέγων εἰσάγαγε τὸν Ουριαν ἐξ ἐναντίας τοῦ πολέμου τοῦ κραταιοῦ καὶ ἀποστραφήσεσθε ἀπὸ ὄπισθεν αὐτοῦ καὶ πληγήσεται καὶ ἀποθανεῗται	καὶ ἔγραψεν ἐν βιβλίῳ λέγων· εἰσάγαγε τὸν Οὐρίαν ἐξ ἐναντίας τοῦ πολέμου τοῦ κραταιοῦ, καὶ ἀποστραφήσεσθε ἀπὸ ὄπισθεν αὐτοῦ, καὶ πληγήσεται ἀπὸ ὄπισθεν αὐτοῦ, καὶ πληγήσεται καὶ ἀποθανεῖται
2 Reigns 11:15 (NETS)	2 Kings 11:15 (English Elpenor)
And he wrote in the document, saying, “Lead Ourias opposite the hardest fighting, and you shall draw back from behind him, and he will be struck and will die.”	And he wrote in the letter, saying, Station Urias in front of the severe [part] of the fight, and retreat from behind him, so shall he be wounded and die.

Job 42:7 (Tanakh)	Job 42:7 (KJV)	Job 42:7 (NET)
And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.	And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.	After the Lord had spoken these things to Job, he said to Eliphaz the Temanite, “My anger is stirred up against you and your two friends, because you have not spoken about me what is right, as my servant Job has.

Job 42:7 (Septuagint BLB)	Job 42:7 (Septuagint Elpenor)
ἐγένετο δὲ μετὰ τὸ λαλῆσαι τὸν κύριον πάντα τὰ ῥήματα ταῦτα τῷ Ιωβ εἶπεν ὁ κύριος Ελιφας τῷ Θαιμανίτῃ ἥμαρτες σὺ καὶ οἱ δύο φίλοι σου οὐ γὰρ ἐλαλήσατε ἐνώπιόν μου ἀληθὲς οὐδὲν ὥσπερ ὁ θεράπων μου Ιωβ	ἐγένετο δὲ μετὰ τὸ λαλῆσαι τὸν Κύριον πάντα τὰ ρήματα ταῦτα τῷ ᾿Ιώβ, εἶπεν ὁ Κύριος ᾿Ελιφὰζ τῷ Θαιμανίτῃ· ἥμαρτες σὺ καὶ οἱ δύο φίλοι σου· οὐ γὰρ ἐλαλήσατε ἐνώπιόν μου ἀληθὲς οὐδὲν ὥσπερ ὁ θεράπων μου ᾿Ιώβ
Job 42:7 (NETS)	Job 42:7 (English Elpenor)
Now it happened after the Lord spoke all these words to Iob, that the Lord said to Eliphaz the Thaimanite, “You have sinned, and your two friends, for you have spoken nothing true in my presence, as has my attendant Iob.	And it came to pass after the Lord had spoken all these words to Job, [that] the Lord said to Eliphaz the Thaemanite, Thou hast sinned, and thy two friends: for ye have not said anything true before me, as my servant Job [has].

Job 4:7 (Tanakh)	Job 4:7 (KJV)	Job 4:7 (NET)
Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off?	Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off?	Call to mind now: Who, being innocent, ever perished? And where were upright people ever destroyed?

Job 4:7 (Septuagint BLB)	Job 4:7 (Septuagint Elpenor)
μνήσθητι οὖν τίς καθαρὸς ὢν ἀπώλετο ἢ πότε ἀληθινοὶ ὁλόρριζοι ἀπώλοντο	μνήσθητι οὖν, τίς καθαρὸς ὢν ἀπώλετο ἢ πότε ἀληθινοὶ ὁλόρριζοι ἀπώλοντο
Job 4:7 (NETS)	Job 4:7 (English Elpenor)
“Think now, who, being pure, perished, or when did the true perish root and all?	Remember then who has perished, being pure? or when were the true-hearted utterly destroyed?

Job 4:12 (Tanakh)	Job 4:12 (KJV)	Job 4:12 (NET)
Now a thing was secretly brought to me, and mine ear received a little thereof.	Now a thing was secretly brought to me, and mine ear received a little thereof.	“Now a word was stealthily brought to me, and my ear caught a whisper of it.

Job 4:12 (Septuagint BLB)	Job 4:12 (Septuagint Elpenor)
εἰ δέ τι ῥῆμα ἀληθινὸν ἐγεγόνει ἐν λόγοις σου οὐθὲν ἄν σοι τούτων κακὸν ἀπήντησεν πότερον οὐ δέξεταί μου τὸ οὖς ἐξαίσια παρ᾽ αὐτοῦ	εἰ δέ τι ρῆμα ἀληθινὸν ἐγεγόνει ἐν λόγοις σου, οὐθὲν ἄν σοι τούτων κακὸν ἀπήντησε. πότερον οὐ δέξεταί μου τὸ οὖς ἐξαίσια παρ᾿ αὐτοῦ
Job 4:12 (NETS)	Job 4:12 (English Elpenor)
But if there had been anything truthful in your words, nothing bad in them would have met you. “Will my ear not receive remarkable things from him?	But if there had been any truth in thy words, none of these evils would have befallen thee. Shall not mine ear receive excellent [revelations] from him?

Job 1:1 (Tanakh)	Job 1:1 (KJV)	Job 1:1 (NET)
There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.	There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.	There was a man in the land of Uz whose name was Job. And that man was blameless and upright, one who feared God and turned away from evil

Job 1:1 (Septuagint BLB)	Job 1:1 (Septuagint Elpenor)
ἄνθρωπός τις ἦν ἐν χώρᾳ τῇ Αυσίτιδι ᾧ ὄνομα Ιωβ καὶ ἦν ὁ ἄνθρωπος ἐκεῗνος ἀληθινός ἄμεμπτος δίκαιος θεοσεβής ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος	ΑΝΘΡΩΠΟΣ τις ἦν ἐν χώρᾳ τῇ Αὐσίτιδι, ᾧ ὄνομα ᾿Ιώβ, καὶ ἦν ὁ ἄνθρωπος ἐκεῖνος ἀληθινός, ἄμεμπτος, δίκαιος, θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος
Job 1:1 (NETS)	Job 1:1 (English Elpenor)
There was a certain man in the land of Ausitis, whose name was Iob, and that man was genuine, blameless, righteous, religious, staying away from every evil thing.	There was a certain man in the land of Ausis, whose name [was] Job; and that man was true, blameless, righteous, [and] godly, abstaining from everything evil.

Exodus 10:7 (Tanakh)	Exodus 10:7 (KJV)	Exodus 10:7 (NET)
And Pharaoh’s servants said unto him: ‘How long shall this man be a snare unto us? let the men go, that they may serve HaShem their G-d, knowest thou not yet that Egypt is destroyed?’	And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed?	Pharaoh’s servants said to him, “How long will this man be a menace to us? Release the people so that they may serve the Lord their God. Do you not know that Egypt is destroyed?”

Exodus 10:7 (Septuagint BLB)	Exodus 10:7 (Septuagint Elpenor)
καὶ λέγουσιν οἱ θεράποντες Φαραω πρὸς αὐτόν ἕως τίνος ἔσται τοῦτο ἡμῗν σκῶλον ἐξαπόστειλον τοὺς ἀνθρώπους ὅπως λατρεύσωσιν τῷ θεῷ αὐτῶν ἢ εἰδέναι βούλει ὅτι ἀπόλωλεν Αἴγυπτος	καὶ λέγουσιν οἱ θεράποντες Φαραὼ πρὸς αὐτόν· ἕως τίνος ἔσται τοῦτο ἡμῖν σκῶλον; ἐξαπόστειλον τοὺς ἀνθρώπους, ὅπως λατρεύσωσι τῷ Θεῷ αὐτῶν· ἢ εἰδέναι βούλῃ ὅτι ἀπόλωλεν Αἴγυπτος
Exodus 10:7 (NETS)	Exodus 10:7 (English Elpenor)
Then the attendants of Pharao say to him, “For how long will this be a stumbling-block for us? Send away the people so that they may serve the Lord their God. Or do you wish to know that Egypt lies in ruins?”	And the servants of Pharao say to him, How long shall this be a snare to us? send away the men, that they may serve their God; wilt thou know that Egypt is destroyed?

Exodus 9:20 (Tanakh)	Exodus 9:20 (KJV)	Exodus 9:20 (NET)
He that feared the word of HaShem among the servants of Pharaoh made his servants and his cattle flee into the houses;	He that feared the word of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses:	Those of Pharaoh’s servants who feared the Lord’s message hurried to bring their servants and livestock into the houses,

Exodus 9:20 (Septuagint BLB)	Exodus 9:20 (Septuagint Elpenor)
ὁ φοβούμενος τὸ ῥῆμα κυρίου τῶν θεραπόντων Φαραω συνήγαγεν τὰ κτήνη αὐτοῦ εἰς τοὺς οἴκους	ὁ φοβούμενος τὸ ρῆμα Κυρίου τῶν θεραπόντων Φαραὼ συνήγαγε τὰ κτήνη αὐτοῦ εἰς τοὺς οἴκους
Exodus 9:20 (NETS)	Exodus 9:20 (English Elpenor)
The one among Pharao’s attendants who feared the word of the Lord gathered his animals into dwellings.	He of the servants of Pharao that feared the word of the Lord, gathered his cattle into the houses.

Exodus 9:21 (Tanakh)	Exodus 9:21 (KJV)	Exodus 9:21 (NET)
and he that regarded not the word of HaShem left his servants and his cattle in the field.	And he that regarded not the word of the LORD left his servants and his cattle in the field.	but those who did not take the Lord’s message seriously left their servants and their cattle in the field.

Exodus 9:21 (Septuagint BLB)	Exodus 9:21 (Septuagint Elpenor)
ὃς δὲ μὴ προσέσχεν τῇ διανοίᾳ εἰς τὸ ῥῆμα κυρίου ἀφῆκεν τὰ κτήνη ἐν τοῗς πεδίοις	ὃς δὲ μὴ προσέσχε τῇ διανοίᾳ εἰς τὸ ρῆμα Κυρίου, ἀφῆκε τὰ κτήνη ἐν τοῖς πεδίοις
Exodus 9:21 (NETS)	Exodus 9:21 (English Elpenor)
But whoever did not pay attention with his mind to the word of the Lord left the animals on the plain.	And he that did not attend in his mind to the word of the Lord, left the cattle in the fields.

Exodus 9:14 (Tanakh)	Exodus 9:14 (KJV)	Exodus 9:14 (NET)
For I will this time send all My plagues upon thy person, and upon thy servants, and upon thy people; that thou mayest know that there is none like Me in all the earth.	For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth.	For this time I will send all my plagues on your very self and on your servants and your people, so that you may know that there is no one like me in all the earth.

Exodus 9:14 (Septuagint BLB)	Exodus 9:14 (Septuagint Elpenor)
ἐν τῷ γὰρ νῦν καιρῷ ἐγὼ ἐξαποστέλλω πάντα τὰ συναντήματά μου εἰς τὴν καρδίαν σου καὶ τῶν θεραπόντων σου καὶ τοῦ λαοῦ σου ἵν᾽ εἰδῇς ὅτι οὐκ ἔστιν ὡς ἐγὼ ἄλλος ἐν πάσῃ τῇ γῇ	ἐν τῷ γὰρ νῦν καιρῷ ἐγὼ ἐξαποστέλλω πάντα τὰ συναντήματά μου εἰς τὴν καρδίαν σου καὶ τῶν θεραπόντων σου καὶ τοῦ λαοῦ σου, ἵνα εἰδῇς ὅτι οὐκ ἔστιν ὡς ἐγὼ ἄλλος ἐν πάσῃ τῇ γῇ
Exodus 9:14 (NETS)	Exodus 9:14 (English Elpenor)
For at the present time I am sending out all my encounters into the heart of you and your attendants and your people so that you may know that there is no other like me in all the land.	For at this present time do I send forth all my plagues into thine heart, and the heart of thy servants and of thy people; that thou mayest know that there is not another such as I in all the earth.

Exodus 9:15 (Tanakh)	Exodus 9:15 (KJV)	Exodus 9:15 (NET)
Surely now I had put forth My hand, and smitten thee and thy people with pestilence, and thou hadst been cut off from the earth.	For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth.	For by now I could have stretched out my hand and struck you and your people with plague, and you would have been destroyed from the earth.

Exodus 9:15 (Septuagint BLB)	Exodus 9:15 (Septuagint Elpenor)
νῦν γὰρ ἀποστείλας τὴν χεῗρα πατάξω σε καὶ τὸν λαόν σου θανάτῳ καὶ ἐκτριβήσῃ ἀπὸ τῆς γῆς	νῦν γὰρ ἀποστείλας τὴν χεῖρα πατάξω σε, καὶ τὸν λαόν σου θανατώσω, καὶ ἐκτριβήσῃ ἀπὸ τῆς γῆς
Exodus 9:15 (NETS)	Exodus 9:15 (English Elpenor)
For if now I sent my hand, I would strike you and your people with death, and you would be destroyed from the land.	For now I will stretch forth my hand and smite thee and kill thy people, and thou shalt be consumed from off the earth.

Exodus 9:16 (Tanakh)	Exodus 9:16 (KJV)	Exodus 9:16 (NET)
But in very deed for this cause have I made thee to stand, to show thee My power, and that My name may be declared throughout all the earth.	And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth.	But for this purpose I have caused you to stand: to show you my strength, and so that my name may be declared in all the earth.

Exodus 9:16 (Septuagint BLB)	Exodus 9:16 (Septuagint Elpenor)
καὶ ἕνεκεν τούτου διετηρήθης ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ	καὶ ἕνεκεν τούτου διετηρήθης, ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ
Exodus 9:16 (NETS)	Exodus 9:16 (English Elpenor)
And for this reason you have been spared in order that I might display in you my power and in order that my name might be proclaimed in all the land.	And for this purpose hast thou been preserved, that I might display in thee my strength, and that my name might be published in all the earth.

Job 30:1 (Tanakh)	Job 30:1 (KJV)	Job 30:1 (NET)
But now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock.	But now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock.	“But now they mock me, those who are younger than I, whose fathers I disdained too much to put with my sheep dogs.

Job 30:1 (Septuagint BLB)	Job 30:1 (Septuagint Elpenor)
νυνὶ δὲ κατεγέλασάν μου ἐλάχιστοι νῦν νουθετοῦσίν με ἐν μέρει ὧν ἐξουδένουν πατέρας αὐτῶν οὓς οὐχ ἡγησάμην εἶναι ἀξίους κυνῶν τῶν ἐμῶν νομάδων	ΝΥΝΙ δὲ κατεγέλασάν μου ἐλάχιστοι, νῦν νουθετοῦσί με ἐν μέρει ὧν ἐξουδένουν τοὺς πατέρας αὐτῶν, οὓς οὐχ ἡγησάμην ἀξίους κυνῶν τῶν ἐμῶν νομάδων
Job 30:1 (NETS)	Job 30:1 (English Elpenor)
“But now they have laughed me to scorn; now the least of them reprove me in turn—[whose fathers I used to disdain] whom I did not deem worthy of my shepherd dogs!	But now the youngest have laughed me to scorn, now they reprove me in [their] turn, whose fathers I set at nought; whom I did not deem worthy [to be with] my shepherd dogs.

Job 30:2 (Tanakh)	Job 30:2 (KJV)	Job 30:2 (NET)
Yea, whereto might the strength of their hands profit me, in whom old age was perished?	Yea, whereto might the strength of their hands profit me, in whom old age was perished?	Moreover, the strength of their hands—what use was it to me? Those whose strength had perished,

Job 30:2 (Septuagint BLB)	Job 30:2 (Septuagint Elpenor)
καί γε ἰσχὺς χειρῶν αὐτῶν ἵνα τί μοι ἐπ᾽ αὐτοὺς ἀπώλετο συντέλεια	καί γε ἰσχὺς χειρῶν αὐτῶν ἱνατί μοι; ἐπ᾿ αὐτοὺς ἀπώλετο συντέλεια
Job 30:2 (NETS)	Job 30:2 (English Elpenor)
indeed, the strength of their hands—what is it to me? Completion perished upon them.	Yea, why had I the strength of their hands? for them the full term [of life] was lost.

Job 30:3 (Tanakh)	Job 30:3 (KJV)	Job 30:3 (NET)
For want and famine they were solitary; fleeing into the wilderness in former time desolate and waste.	For want and famine they were solitary; fleeing into the wilderness in former time desolate and waste.	gaunt with want and hunger, they would roam the parched land, by night a desolate waste.

Job 30:3 (Septuagint BLB)	Job 30:3 (Septuagint Elpenor)
ἐν ἐνδείᾳ καὶ λιμῷ ἄγονος οἱ φεύγοντες ἄνυδρον ἐχθὲς συνοχὴν καὶ ταλαιπωρίαν	ἐν ἐνδείᾳ καὶ λιμῷ ἄγονος· οἱ φεύγοντες ἄνυδρον ἐχθὲς συνοχὴν καὶ ταλαιπωρίαν,
Job 30:3 (NETS)	Job 30:3 (English Elpenor)
In want and hunger, he was childless, those who yesterday were fleeing in an arid place, dismay and misery,	[One is] childless in want and famine, [such as] they that fled but lately the distress and misery of drought.

John 13:30 (NET)	John 13:30 (KJV)
Judas took the piece of bread and went out immediately. (Now it was night.)	He then having received the sop went immediately out: and it was night.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λαβὼν οὖν τὸ ψωμίον ἐκεῖνος ἐξῆλθεν εὐθύς. (ἦν δὲ νύξ.)	λαβων ουν το ψωμιον εκεινος ευθεως εξηλθεν ην δε νυξ	λαβων ουν το ψωμιον εκεινος ευθεως εξηλθεν ην δε νυξ

The Lost Son of Perdition, Part 4

Back to David’s Forgiveness, Part 6

Back to The Lost Son of Perdition, Part 5

Back to The Lost Son of Perdition, Part 10

Back to Nothing True, Part 1

Back to Nothing True, Part 4

Back to Who Am I? Part 15

Back to Nothing True, Part 5

Back to Nothing True, Part 6

^[1] John 13:26b, 27 (NET)

^[2] BibleHub, John 13:27, MacLaren’s Expositions

^[3] The NET parallel Greek text and NA²⁸ had εὐθύς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευθεως.

^[4] 1 Corinthians 13:8 (KJV) Table

^[5] 2 Samuel 13:28, 29a (NET)

^[6] 2 Samuel 11:15 (NET)

^[7] John 17:12b (NET) Table

^[8] Job 4:12a (Elpenor)

^[9] Job 1:1b (Tanakh)

Jesus the Leg-breaker, Part 1

Posted on May 10, 2015 by admin

“Jesus the leg-breaker” is a more persistent tale than I expected. I decided not to give it short shrift.

I am the beautiful shepherd,^[1] Jesus said. Did He mean to turn my attention to Him or to human shepherds? Do I know Him through the Bible? Or should I study shepherd lore and apply it to Him? In a blog titled “The Good Shepherd Breaks Their Legs,” Pastor Robin Weinstein quoted the following story from another blog:

According to the story, if a lamb has a tendency to wander off, the shepherd will actually break one of its legs. He then tends the broken leg – puts a splint on it and binds it up. Then while the leg is mending, he carries it on his shoulder. According to the anecdote, once the sheep heals, it will follow the shepherd, close at his side, the rest of its life. Never again go astray [because now it knows the voice and guidance of its shepherd].

“But, this story is not in the Bible, you say,” was the apparently grudging admission, followed by a Bible verse “that runs parallel” to the story.

How enviable is the man whom God corrects. Oh, do not despise the chastening of the Lord when you sin. For though he wounds, he binds and heals once again. Job 5:17,18

The reasoning here goes something like this: The word of God is true. The Bible is the word of God. Job 5:17 and 18 are in the Bible, so they are true and the word of God. It is a compelling argument and does seem to correspond to the shepherd story. But in the book of Job in the Bible these words are not the word of y^ehôvâh: “How enviable is the man whom God corrects. Oh, do not despise the chastening of the Lord when you sin. For though he wounds, he binds and heals once again,” are the words of Eliphaz the Temanite. In the book of Job y^ehôvâh spoke the following to Eliphaz the Temanite about Eliphaz’s words (Job 42:7 NET).

After the Lord (y^ehôvâh) had spoken (dâbar, דבר; Septuagint: λαλῆσαι) these things to Job, he (y^ehôvâh [added again for emphasis, I assume]) said to Eliphaz the Temanite, “My anger is stirred up against you and your two friends, because you have not spoken (dâbar, דברתם; Septuagint: ἐλαλήσατε) about me what is right, as my servant Job has.”

On my way back from atheism, as I essentially rejected the Gospel thinking of it as a second chance to do righteousness by obeying the Bible as rules, I met a man who wanted to produce the book of Job as a play. I don’t remember now if he asked me to set it to music or if I had the competing idea to write it as an opera. As I studied, intending to make the book of Job the libretto for an opera, I was perplexed by what fault God found with the words of Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite.

I could see that their empathy for Job might have been off a bit, but their words seemed more or less like the religious teaching I had heard my whole life. Wishing that y^ehôvâh had been more specific, I abandoned the project. Even now, given this lack of specificity, I am not wise enough to quote anything Eliphaz said as proof of anything in the light of y^ehôvâh’s anger (Job 42:8 NET):

So now take seven bulls and seven rams [y^ehôvâh, speaking to Eliphaz, continued] and go to my servant Job and offer a burnt offering for yourselves. And my servant Job will intercede for you, and I will respect him, so that I do not deal with you according to your folly, because you have not spoken (dâbar, דברתם; Septuagint: ἐλαλήσατε) about me what is right, as my servant Job has.

“God will chasten and correct us,” the writer of the original blog continued. So far, so good: For whom the Lord loves He chastens (παιδεύει, a form of παιδεύω), And scourges (μαστιγοῖ, a form of μαστιγόω) every son whom He receives.^[2] But the writer of the original blog added, “if we stray.” And that is probably the reason he quoted Eliphaz the Temanite from the book of Job rather than the writer of the book of Hebrews. The writer of the book of Hebrews wasn’t writing to those who strayed but to those who were tempted to stray because of the opposition or contradiction, the ἀντιλογίαν (a form of ἀντιλογία; literally, “to speak against”) of sinners that they encountered while trusting Christ (Hebrews 12:5-7a NET):

And have you forgotten the exhortation addressed to you as sons? “My son, do not scorn the Lord’s discipline (παιδείας, a form of παιδεία) or give up when he corrects you. “For the Lord disciplines the one he loves and chastises every son he accepts.” Endure your suffering as discipline (παιδείαν, a form of παιδεία) …

The faithful, as opposed to those who stray, are called to endure the ἀντιλογίαν of sinners as God’s παιδείαν (a form of παιδεία). Currently in the U.S. this ἀντιλογίαν is mostly ridicule and rarely μαστιγόω as was common in the first century (and beyond). But it is fairly clear that the faithful should perceive and receive the ἀντιλογίαν of sinners in whatever form as παιδείαν from God (Hebrews 12:7b, 8 NET):

God is treating you as sons. For what son is there that a father does not discipline (παιδεύει, a form of παιδεύω)? But if you do not experience discipline (παιδείας, another form of παιδεία), something all sons have shared in, then you are illegitimate and are not sons.

A comparison and contrast follow between earthly fathers and the Father of spirits which might be confusing if not treated carefully:

Comparison

Contrast

Besides, we have experienced discipline (παιδευτὰς, a form of παιδευτής) from our earthly fathers and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life?

Hebrews 12:9 (NET)

For they [earthly fathers] disciplined (ἐπαίδευον, another form of παιδεύω) us for a little while as seemed good to them, but he [the Father of spirits] does so for our benefit, that we may share his holiness.

Hebrews 12:10 (NET)

If the παιδεία of one’s father consisted mostly of punishment for doing wrong it is easy to mistake punishment for the Father of spirits’ παιδεία. But the παιδεία of the Father of spirits comes at the mouth (and possibly at the hands) of sinners for doing right rather than wrong. The writer of the book of Hebrews continued (Hebrews 12:11-13 NET):

Now all discipline (παιδεία) [whether for doing wrong or for doing right] seems painful at the time, not joyful. But later it [the παιδεία from the Father of spirits for doing right] produces the fruit of peace and righteousness for those trained by it. Therefore, strengthen your listless hands and your weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint but be healed.

This is the experience of the faithful, not the unfaithful, and not a word about breaking legs. But Deacon Del Gibbs, the original blogger, wrote:

God will chasten and correct us if we stray. You say yep, I could write the book? Been there, done that? But it is for our good. And trust me, the pain is better than the alternative – becoming lamb chops on Satan’s dinner table.

Is this his personal experience of Jesus?

No. He never strayed. “You see,” he wrote, “I had not been saved out of sin but God saved me from going into it.” In Romans 1 people who did not glorify…God or give him thanks, who exchanged the glory of the immortal God for an image resembling mortal human beings or birds or four-footed animals or reptiles, were given over by God in the desires of their hearts to impurity, to dishonor their bodies among themselves.^[3] The implication here is that apart from this God would keep them from this sin.

People who exchanged the truth of God for a lie and worshiped and served the creation rather than the Creator, were given over by God to dishonorable passions.^[4] Again the implication is that apart from this God would keep them from this sin. Likewise people who did not see fit to acknowledge God, were given over by God to a depraved mind, to do what should not be done.^[5] Once again the implication is that apart from this God would keep them from these sins. Mr. Gibbs continued:

I can testify of God’s strength that helps me live victoriously. Of his patience and forgiveness for the times I’m slow to catch on. And when I stub my toe and fall on my face, I can tell how He reaches out and helps me to my feet once again.

That sounds so much better to me as something to say to one who has strayed than threats about Jesus the leg-breaker. You see, I have strayed. You might say I went looking for the smiting, leg-breaking Jesus I was taught about, at least I dared Him to act. And I became an atheist when He refused to live up to his bad press.

The good thing about becoming an atheist, however, is that I couldn’t blame God for my problems any more. They were definitely my problems, brought about by the sins that I thought were my freedom, even my right, the very things Paul called the wrath of God…revealed from heaven,^[6] the things I couldn’t quit even after I began to want to quit them.

The kicker here is that Mr. Gibbs’ father, raised on a sheep ranch in Montana, couldn’t even confirm the alleged shepherd lore: “My Dad says he didn’t do it,” his blog post began. “He just got out the 22, and that night they had mutton stew.” The reasoning here goes something like this: Jesus the leg-breaker would be better than Del’s father the killer and eater.

But that unmasks the whole thing, doesn’t it? Why does a human shepherd care for the flock at all? Is it not so the flock is available to be fleeced, milked and eaten? Is that what Jesus meant when He called Himself the beautiful shepherd? Is this, too, part of the shepherd lore I should apply to Him? Jesus said:

Matthew

Luke

What do you think? If someone owns a hundred sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray?

Matthew 18:12 (NET)

So Jesus told them this parable: “Which one of you, if he has a hundred sheep and loses one of them, would not leave the ninety-nine in the open pasture and go look for the one that is lost until he finds it?

Luke 15:3, 4 (NET)

Frankly, I think I might write-off the one who strayed rather than risk the others. But then, I’m not a shepherd. I don’t really know the value of a sheep. (And I’m not omnipresent.) So I must take Jesus at his word here.

Matthew

Luke

And if he finds it, I tell you the truth, he will rejoice more over it than over the ninety-nine that did not go astray.

Matthew 18:13 (NET)

“Then when he has found it, he places it on his shoulders, rejoicing. Returning home, he calls together his friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’

Luke 15:5, 6 (NET)

Again, I have no direct way to corroborate this, but must take Jesus at his word.

Matthew

Luke

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

Matthew 18:14 (NET)

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

Luke 15:7 (NET)

This is clearly beyond my experience. I haven’t amounted to much, nothing that would cause anyone to say, “Ah, I understand why Jesus went out of his way to save him.” But He did. As far as I’m concerned, the only plausible explanation is to take Jesus at his word: your Father in heaven is not willing (θέλημα) that one of these little ones be lost.

Back to Cobwebs

^[1] John 10:11 (NET)

^[2] Hebrews 12:6 (KJV, DNT)

^[3] Romans 1:21-24 (NET)

^[4] Romans 1:25, 26a (NET)

^[5] Romans 1:28 (NET)

^[6] Romans 1:18a (NET)

The Gospel and the Religious Mind

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

Tag Archives: Job 42:7

Nothing True, Part 5

Nothing True, Part 4

The Lost Son of Perdition, Part 3

Jesus the Leg-breaker, Part 1