Tag Archives: John 8:42

Who Am I? Part 11

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In the movie M*A*S*H Major Frank Burns (Robert Duvall) is introduced on his knees at his cot praying aloud.  At sixteen I thought he was some kind of super-Christian.  I wouldn’t have prayed aloud like that at church camp.

When he yelled at Private Boone (Bud Cort) for a lazy and inappropriate response to a direct order, it was uncomfortable, but it didn’t diminish Major Burns in my estimation.  After all, what does it mean to be “under authority” if not that those in authority over you berate you as they see fit?  I didn’t particularly like it but I was used to it.  It didn’t really change my opinion of those who berated me.

When Major Burns succumbed to his lust for Major Houlihan (Sally Kellerman), it was disappointing, but God punished him immediately.  Radar O’Reilly (Gary Burghoff) slipped a microphone into the tent where Major Burns and Major Houlihan carried on their tryst.  Audio of it was broadcast live to the entire 4077th camp.

And know that your sin will find you out[1] [Table below].  You who tell others not to commit adultery, do you commit adultery?[2]

When Major Burns was sent home in a straitjacket and I was left alone at the MASH camp in Korea (actually, I was on a date) I was at a loss to figure out what this, my first R-rated, movie was actually about.  I had been a do-it-yourself-Christian for over ten years by then.

Jesus may have died to forgive my sins but it was up to me to trust and obey.  C.H. Spurgeon did a fair job of describing my faith in a sermon presented, not as doctrine he believed but, as his characterization of an “Arminian” theory of redemption:

Christ, when He died, did not die with an intent to save any particular person…Christ’s death does not in itself secure, beyond doubt, the salvation of any one man living…Christ died to make the salvation of all men possible…any man who pleases may attain unto eternal life…if man’s will would not give way and voluntarily surrender to grace, then Christ’s atonement would be unavailing….

Though I didn’t realize it at the time I worshiped my own free will.  I didn’t carve or cast a statue, fall prostrate before it and bring it offerings.  I wasn’t a sculptor.  But I thought free will as a concept was fair.

I lifted the following diagram from a site online.

The Throne Diagram

This diagram (or one like it) was the essence of my religious education.  The explanation reads as follows: “The circle is your life.  The seat is a throne.  The throne stands for whatever is lord of your life.  S is for self.  The cross is Jesus.  The other things in the circle represent whatever is important to you.”

Everyone begins at letter A.  The goal is to work through to letter C.  The steps are spelled out in some detail on Cru.org online:[3]

We must surrender, or yield, the throne to Christ….By faith we must recognize that Christ assumed control of our lives upon our invitation….We receive the Lord Jesus Christ by faith.  How then do we allow Him to control our lives moment by moment?

Did I receive the Lord Jesus Christ by faith at sixteen?  Certainly not by the faith (πίστις) that is an aspect of the fruit of his Spirit (John 16:12-16).  I didn’t know of such a faith and would have considered it cheating.  By faith meant trust and obey, acts (continuous acts) of my free will: “We must surrender…we must recognize…We receive…we allow” or God is powerless, except to punish.

I didn’t realize I was worshiping my free will.  I certainly can’t recall what I might have meant at the time by free will if I had.  I thought I was doing, more or less, what I was supposed to be doing, except, of course, when I wasn’t.  So, what is free will?

As I approach it now I have a fairly clear idea what the translators of the NET think about it.  Jesus said (John 10:18 NET):

No one takes [my life] away from me, but I lay it down of my own free will.  I have the authority to lay it down, and I have the authority to take it back again.  This commandment I received from my Father.

Here the Greek words ἀπ᾿ ἐμαυτοῦ were translated of my own free will.  This ἐμαυτοῦ was derived from an authority (ἐξουσίαν, a form of ἐξουσία) derived from a commandment (ἐντολὴν, a form of ἐντολή) Jesus received (ἔλαβον, a form of λαμβάνω) from his Father.  Jesus’ saying is very important to me.  I can describe it best as a contrast to me.

Nail me to a cross and I will stay there until you pry me down, whether dead or alive will depend on how long you leave me nailed there.  Jesus endured the cross.  The Greek word translated endured was ὑπέμεινεν (a form of ὑπομένω): “to remain, stay behind (while others leave); to remain (instead of fleeing).”  Jesus remained on the cross when He had other options.  At any moment throughout that ordeal He could have exercised his authority received by the commandment of His Father, and of his own free will, said, “Enough of this,” and stepped down from the cross.

In the past I’ve added, “and been none the worse for wear.”  I see it a little differently now: He would not be obedient to the point of death, nor the firstborn from the dead and He would be uniquely alone: I tell you the solemn truth, He said, unless a kernel of wheat falls into the ground and dies, it remains by itself alone.  But if it dies, it produces much grain.[4]

At sixteen I didn’t study the Bible, didn’t know I was worshiping my own free will, but I wonder if I could have accepted an authority received from a commandment of God my free will.  Recently, I’ve described free will as an ability to ignore and disobey God.  That might be an authority derived from a commandment: I don’t know but I don’t cease to exist the moment I think or do anything contrary to God’s word or will.

I looked at the other examples of ἀπ᾿ ἐμαυτοῦ to see if of my own free will would stand up to scrutiny as a translation.  The very first example called my understanding of Jesus’ free will into question (John 5:26, 27, 30):

For just as the Father has life in himself, thus he has granted the Son to have life in himself, and he has granted the Son authority to execute judgment because he is the Son of Man.

I can do nothing on my own initiative.  Just as I hear, I judge, and my judgment is just because I do not seek my own will, but the will of the one who sent me [Table].

I can do nothing of my own free will (ἀπ᾿ ἐμαυτοῦ), seems to hold up, despite its shock value: Jesus said this after having been granted (ἔδωκεν, a form of δίδωμι)…authority (ἐξουσίαν, a form of ἐξουσία) to execute (ποιεῖν, a form of ποιέω) judgment (κρίσιν, a form of κρίσις).

I’m willing to hear an authority (ἐξουσίαν) granted (ἔδωκεν) as roughly equivalent to an authority (ἐξουσίαν) received (ἔλαβον) by a commandment (ἐντολὴν), though that authority is not exercised here of Jesus’ own free will: Just as I hear (ἀκούω), I judge (κρίνω), and my judgment (κρίσις) is just (δικαία, a form of δίκαιος).  Jesus didn’t leave me to guess why such judgment is just: I do not seek (ζητῶ, a form of ζητέω) my own will (θέλημα), but the will (θέλημα) of the one who sent me.

So is there something peculiar about judgment (κρίσιν, κρίσις) that placed special constraints on Jesus’ authority (ἐξουσίαν) to judge of his own free will?  Or did I carry it too far before?  Could Jesus, being Jesus, being who He is, actually of his own free will have stepped down from the cross?  Or did He, as Jesus, seek…the will (θέλημα) of the one (KJV: Father) who sent Him?

The next occurrence of ἀπ᾿ ἐμαυτοῦ sheds some more light on Jesus’ attitude (John 7:16-18 NET):

So[5] Jesus replied, “My teaching is not from me, but from the one who sent me [Table].  If anyone wants to do God’s will, he will know about my teaching, whether it is from God or whether I speak from my own authority.  The person who speaks on his own authority desires to receive honor for himself; the one who desires the honor of the one who sent him is a man of integrity, and there is no unrighteousness in him.

Here ἀπ᾿ ἐμαυτοῦ was translated from my own authority, despite the lack of any form of ἐξουσία in the text.  I don’t have any quarrel with it but think “of my own free will” was still possible as long as I don’t assume that Jesus’ teaching was contrary to his own free will.  The point is his own free will was not the source of his teaching: My teaching is not from me (ἐμὴ, a form of ἐμός; literally: mine).

The person who speaks on his own authority (ἀφ᾿ ἑαυτοῦ) desires (ζητεῖ, a form of ζητέω; literally: seeks) to receive honor (δόξαν, a form of δόξα; KJV: glory) for himself.  Again, Jesus contrasted this one to Himself, One who seeks the glory of the One who sent Him.  It seems less and less likely that Jesus would have exercised his authority to utilize his free will to come down from the cross.

The next occurrence of ἀπ᾿ ἐμαυτοῦ was translated on my own initiative (John 7:28, 29 NET):

Then Jesus, while teaching in the temple courts, cried out, “You both know me and know where I come from!  And I have not come on my own initiative, but the one who sent me is true.  You do not know him, but[6] I know him because I have come from him and he sent me.”

Again, I have not come of my own free will, holds up as long as I don’t assume that He came against his own free will.  This pattern continues: When you lift up the Son of Man, then you will know that I am he, and I do nothing on my own initiative (ἀπ᾿ ἐμαυτοῦ), but I speak just what the Father[7] taught me.[8]  And, If God were your Father, you would love me, for I have come from God and am now here.  I have not come on my own initiative (ἀπ᾿ ἐμαυτοῦ), but he sent me [Table].[9]  And finally, Do you not believe that I am in the Father, and the Father is in me?  The words that I say[10] to you, I do not speak on my own initiative (ἀπ᾿ ἐμαυτοῦ), but the Father residing in me performs[11] his[12] miraculous deeds.[13]

To translate ἔργα (a form of ἔργον) miraculous deeds here and in the following verses might divert one’s attention away from one of the clearest statements of Jesus’ faith, how He lived as a man on this earth: the Father that dwelleth in me, he doeth the works.[14]  I live by the faith (πίστει, a form of πίστις) of the Son of God,[15] Paul wrote.

So, though Jesus had the authority to come down from the cross of his own free will, He didn’t do it because the Father that dwelleth in [Him]…doeth the works.  I didn’t know any of this at sixteen.  My knowledge of God was based on hearsay and whatever I had reasoned out through trial and error, which wasn’t particularly helpful since I was asking the wrong questions and misunderstanding the answers.

God’s love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control is so meaningful to me now, I search for some inkling of the fruit of the Spirit in my past.  The closest I come is the vague memory of a belief that God would help me.  By age sixteen I had over ten years of empirical evidence that God didn’t help me do anything I wanted to do.  (Even after my prodigal years the fruit of the Spirit so-called was a list of attitudes I was expected to conjure and maintain out of my own gratitude for being saved from an eternity in the lake of fire.)

At sixteen I was trying to trust and obey as continuous acts of my own free will and figure out how to abdicate the throne of my life to Christ.  God had one role in my life: to punish me for sin.  By seventeen or eighteen, after He had “failed” at that, I was left alone to figure out what this life was actually about (or so I thought). 

Tables comparing Numbers 32:23 in the Tanakh, KJV and NET, and comparing Numbers 32:23 in the Septuagint (BLB and Elpenor), and tables comparing John 7:29; 8:28 and 14:10 in the NET and KJV follow. 

Numbers 32:23 (Tanakh)

 Numbers 32:23 (KJV)

Numbers 32:23 (NET)
But if ye will not do so, behold, ye have sinned against HaShem; and know ye your sin which will find you. But if ye will not do so, behold, ye have sinned against the LORD: and be sure your sin will find you out. “But if you do not do this, then look, you will have sinned against the Lord.  And know that your sin will find you out.

Numbers 32:23 (Septuagint BLB)

Numbers 32:23 (Septuagint Elpenor)
ἐὰν δὲ μὴ ποιήσητε οὕτως ἁμαρτήσεσθε ἔναντι κυρίου καὶ γνώσεσθε τὴν ἁμαρτίαν ὑμῶν ὅταν ὑμᾶς καταλάβῃ τὰ κακά ἐὰν δὲ μὴ ποιήσητε οὕτως, ἁμαρτήσεσθε ἔναντι Κυρίου καὶ γνώσεσθε τὴν ἁμαρτίαν ὑμῶν, ὅταν ὑμᾶς καταλάβῃ τὰ κακά

Numbers 32:23 (NETS)

Numbers 32:23 (English Elpenor)
But if you will not do so, you will sin against the Lord, and you will know your sin when misfortunes overtake you. But if ye will not do so, ye will sin against the Lord; and ye shall know your sin, when afflictions shall come upon you.

John 7:29 (NET)

John 7:29 (KJV)
but I know him because I have come from him and he sent me.” But I know him: for I am from him, and he hath sent me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐγὼ οἶδα αὐτόν, ὅτι παρ᾿ αὐτοῦ εἰμι κακεῖνος με ἀπέστειλεν εγω δε οιδα αυτον οτι παρ αυτου ειμι κακεινος με απεστειλεν εγω οιδα αυτον οτι παρ αυτου ειμι κακεινος με απεστειλεν

John 8:28 (NET)

John 8:28 (KJV)
Then Jesus said, “When you lift up the Son of Man, then you will know that I am he, and I do nothing on my own initiative, but I speak just what the Father taught me. Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἶπεν οὖν [αὐτοῖς] ὁ Ἰησοῦς· ὅταν ὑψώσητε τὸν υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι, καὶ ἀπ᾿ ἐμαυτοῦ ποιῶ οὐδέν, ἀλλὰ καθὼς ἐδίδαξεν με ὁ πατὴρ ταῦτα λαλῶ ειπεν ουν αυτοις ο ιησους οταν υψωσητε τον υιον του ανθρωπου τοτε γνωσεσθε οτι εγω ειμι και απ εμαυτου ποιω ουδεν αλλα καθως εδιδαξεν με ο πατηρ μου ταυτα λαλω ειπεν ουν αυτοις ο ιησους οταν υψωσητε τον υιον του ανθρωπου τοτε γνωσεσθε οτι εγω ειμι και απ εμαυτου ποιω ουδεν αλλα καθως εδιδαξεν με ο πατηρ μου ταυτα λαλω

John 14:10 (NET)

John 14:10 (KJV)
Do you not believe that I am in the Father, and the Father is in me?  The words that I say to you, I do not speak on my own initiative, but the Father residing in me performs his miraculous deeds. Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν; τὰ ρήματα ἃ ἐγὼ λέγω ὑμῖν ἀπ᾿ ἐμαυτοῦ οὐ λαλῶ, ὁ δὲ πατὴρ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὐτοῦ ου πιστευεις οτι εγω εν τω πατρι και ο πατηρ εν εμοι εστιν τα ρηματα α εγω λαλω υμιν απ εμαυτου ου λαλω ο δε πατηρ ο εν εμοι μενων αυτος ποιει τα εργα ου πιστευεις οτι εγω εν τω πατρι και ο πατηρ εν εμοι εστιν τα ρηματα α εγω λαλω υμιν απ εμαυτου ου λαλω ο δε πατηρ ο εν εμοι μενων αυτος ποιει τα εργα

[1] Numbers 32:23b (NET)

[2] Romans 2:22a (NET)

[3] “The Christ-Controlled Life,” by Bill Bright

[4] John 12:24 (NET)

[5] The NET parallel Greek text and NA28 had οὖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).

[6] The Stephanus Textus Receptus had the conjunction δε here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[7] The Stephanus Textus Receptus and Byzantine Majority Text had μου following Father (KJV: my).  The NET parallel Greek text and NA28 did not.

[8] John 8:28 (NET)

[9] John 8:42 (NET)

[10] The NET parallel Greek text and NA28 had λέγω here, where the Stephanus Textus Receptus and Byzantine Majority Text had λαλω (KJV: speak).

[11] The Stephanus Textus Receptus and Byzantine Majority Text had αυτος (KJV: he) preceding performs (KJV: doeth).  The NET parallel Greek text and NA28 did not.

[12] The NET parallel Greek text and NA28 had αὐτοῦ following deeds.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[13] John 14:10 (NET)

[14] John 14:10b (KJV)

[15] Galatians 2:20b (KJV)

A Door of Hope, Part 2

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And I will give her possessions from thence, and the valley of Achor to open her understanding:[1]  This rendering of Hosea 2:15a (2:17a in the Septuagint) hit me like a bolt.  It seemed too important to think “of Achan’s confession as the door or opportunity of/for hope,” and to relate “it to John’s letter,” to ever call that relationship into question.

The Hebrew word translated door (NET: Opportunity) was לְפֶ֣תַח (NET parallel Hebrew: לפתח [pethach]).  It was translated διανοῗξαι (open)—a form of διανοίγω—in the Septuagint.  The same words were translated open and “open wide” in Ezekiel.

Masoretic Text

 Septuagint
Ezekiel 21:22[2] (Tanakh) Ezekiel 21:22 (NET) Ezekiel 21:22 (NETS)

Ezekiel 21:22 (English Elpenor)
At his right hand was the divination for Jerusalem, to appoint captains, to open (לִפְתֹּ֚חַ) the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort. Into his right hand comes the portent for Jerusalem—to set up battering rams, to give (pethach, לפתח) the signal[3] for slaughter, to shout out the battle cry, to set up battering rams against the gates, to erect a siege ramp, to build a siege wall. And the oracular response came against Ierousalem, to throw up a palisade, to open wide (διανοῗξαι) a mouth in a shout, to raise up high a voice with a cry, to throw up a palisade against its gates and to put up a ramp and to build batteries of war engines. On his right was the divination against Jerusalem, to cast a mound, to open (διανοῖξαι) the mouth in shouting, to lift up the voice with crying, to cast a mound against her gates, to cast up a heap, and to build forts.

The Hebrew word translated hope from the Masoretic text was תִּקְוָ֑ה.  It was translated σύνεσιν (understanding)—a form of σύνεσις—in the Septuagint.  I had to run תקוה (without vowel points) through Morfix to get any result:

Morfix Translation
Hebrew Tanakh Homographs English Definitions
תִּקְוָ֑ה תקוה hope תִּקְוָה hope; התקווה – Hatikva (Israel’s national anthem)
קִוָּה to hope
נִקְוָה to pool (water)

Perhaps someone could argue that the rabbis paraphrased hope as understanding.  But as I studied the other Hebrew words they translated σύνεσιν (Table below) and the other differences between the Masoretic text and the Septuagint, I was obliged to consider that the Septuagint may be more original here, despite my fondness for “a door of hope.”

As I worked on the table of σύνεσιν I heard a preacher prophesy that the corona virus was God’s punishment for my (literally: “all Americans”) greed and worship of sex, among other things.  I’m becoming so practiced at not thinking of the vicissitudes of life as crime and punishment that I decided not to reject this prophesy out of hand.  I fell asleep, however, without arriving at any specific conclusions.

Asleep, I dreamed that I committed adultery with my neighbor’s wife.  We stopped before we got too far but my lust was obvious: I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart.[4]  Though I awoke grieving[5] I was grateful my covetousness expressed itself in a dream rather than entangling my neighbor, his wife and countless others.  I think this may be part of the meaning of he condemned sin in the flesh (Romans 8:2-4 NET Table):

For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death.  For God achieved what the law could not do because it was weakened through the flesh.  By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned (κατέκρινεν, a form of κατακρίνω) sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

[W]hen I want to do good, evil is present with me.[6]  Still, I praise the Lord Jesus and God our Father whenever the sin in my flesh remains condemned (damned, judged against, sentenced, pronounced guilty) in my flesh, as opposed to seeing the light of day.  I’ll consider it a partial victory until His complete victory (1 Corinthians 15:50-58) has come.  And without making any judgment regarding the truth of the preacher’s prophecy, I plan to—Endure[7] hardship as discipline; God is treating [me] as [one of] his children[8]—rather than attempting to ferret out what, if any, sins He may or may not be punishing.

I had already been drifting toward the conclusion that I had misunderstood the story of Achan in the valley of Achor.  My adulterous dream helped sharpen my focus.  The question was not: How could such an excellent confession result in the death (Joshua 7:16-26) of Achan and his family?  That was a fixation of my personal history.  The question was: How could a covetous sinner (e.g., one such as I am) live in a holy land among a holy people?

I hope the answer is obvious: Do not be amazed that I said to you, ‘You must all be born from above.’[9]  And I will give her…the valley of Achor to open her understanding is a fresh opportunity to understand Christ’s gift of new life.  There is a synopsis of σύνεσιν (understanding) in the four occurrences in Isaiah:

Masoretic Text

 Septuagint
Isaiah 27:11b (Tanakh) Isaiah 27:11b (NET) Isaiah 27:11b (NETS)

Isaiah 27:11b (Elpenor English)
for it is a people of no understanding (בִּינוֹת֙): therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. For these people lack understanding (bı̂ynâh, בינות), therefore the one who made them has no compassion on them; the one who formed them has no mercy on them. For it is not a people having understanding (σύνεσιν); therefore he that made them will not have compassion, nor will he that formed them have mercy. for it is a people of no understanding (σύνεσιν); therefore he that made them shall have no pity upon them, and he that formed them shall have no mercy [upon them].

A people of no understanding will have no mercy from he that made them and he that formed them will shew them no favour.   So God’s intention to show Israel both mercy and favour was made clear by giving them the valley of Achor to open [their] understanding.  That is certainly a door of hope but a door of hope obfuscates that understanding.

Masoretic Text

 Septuagint
Isaiah 29:13, 14 (Tanakh) Isaiah 29:13, 14 (NET) Isaiah 29:13, 14 (NETS)

Isaiah 29:13, 14 (Elpenor English)
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: The Lord says, “These people say they are loyal to me; they say wonderful things about me, but they are not really loyal to me.  Their worship consists of nothing but man-made ritual. The Lord said: These people draw near me; they honor me with their lips, while their heart is far from me, and in vain do they worship me, teaching human precepts and teachings. And the Lord has said, This people draw nigh to me with their mouth, and they honour me with their lips, but their heart is far from me: but in vain do they worship me, teaching the commandments and doctrines of men.
Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding (וּבִינַ֥ת) of their prudent men shall be hid. Therefore I will again do an amazing thing for these people—an absolutely extraordinary deed.  Wise men will have nothing to say, the sages will have no explanations (bı̂ynâh, ובינת).” Therefore look, I will proceed to remove this people.  I will remove them and destroy the wisdom of the wise, and the discernment (σύνεσιν) of the discerning I will hide. Therefore behold I will proceed to remove this people, and I will remove them: and I will destroy the wisdom of the wise, and will hide the understanding (σύνεσιν) of the prudent.

Here, the wisdom and understanding of those teaching the precept of men (English Elpenor: the commandments and doctrines of men) would perish and would be hid.  The Masoretic text in English translation called it a marvellous work among this people, even a marvellous work and a wonder, while an English rendering of the words the rabbis translated reads: I will proceed to remove this people, and I will remove them.  The first Greek word translated remove was μετατεθῆναι (BLB: μεταθεῗναι) and the second was μεταθήσω.  All are forms of μετατίθημι.

Assuming that the Septuagint better reflects the Hebrew original, it seems odd to call the removal of the people who draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, a marvellous work among this people, even a marvellous work and a wonder.  It would make more sense if the Masoretes thought this people corresponded to the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision.[10]  But then, why cover up their removal?

There is another meaning of μετατίθημι.  The Greek of the Septuagint might have been translated, I will proceed to [change the nature of] this people, and I will [induce] them [to change their minds].  And suddenly, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder, becomes an honest assessment.  It  completely disguises, however, how close the original was to Jesus’ words: Do not be amazed that I said to you, ‘You must all be born from above.’  Here is a New Testament example of another form of μετατίθημι (Hebrews 7:12 NET):

For when the priesthood changes (μετατιθεμένης), a change (μετάθεσις) in the law must come as well.

Here are other examples of forms of μετατίθημι the rabbis used to translate Hebrew words in the Septuagint:

Masoretic Text

 Septuagint
Genesis 5:24 (Tanakh) Genesis 5:24 (NET) Genesis 5:24 (NETS)

Genesis 5:24 (Elpenor English)
And Enoch walked with G-d, and he was not; for G-d took (לָקַ֥ח) him. Enoch walked with God, and then he disappeared because God took (lâqach, לקח) him away. And Henoch was well pleasing to God, and he was not found, because God transferred (μετέθηκεν) him. And Enoch was well-pleasing to God, and was not found, because God translated (μετέθηκεν) him.

1 Kings 21:25 (Tanakh)

 1 Kings 21:25 (NET) 3 Reigns 20:25 (NETS)

3 Kings 20:25 (English Elpenor)
But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up (הֵסַ֥תָּה). (There had never been anyone like Ahab, who was firmly committed to doing evil in the sight of the Lord, urged on (sûth, הסתה) by his wife Jezebel. (Yet, Achaab did act foolishly when he sold himself to do what was evil before the Lord, as his wife Iezabel led him astray (μετέθηκεν), But Achaab [did] wickedly, in that he sold himself to do that which was evil in the sight of the Lord, as his wife Jezabel led him astray (μετέθηκεν).

Hosea 5:10 (Tanakh)

 Hosea 5:10 (NET) Hosea 5:10 (NETS)

Hosea 5:10 (English Elpenor)
The princes of Judah were like them that remove (כְּמַסִּיגֵ֖י) the bound: therefore I will pour out my wrath upon them like water. The princes of Judah are like those who move (nâsag, כמסיגי) boundary markers.  I will pour out my rage on them like a torrential flood. The rulers of Ioudas have become like those who remove (μετατιθέντες) landmarks; on them I will pour out my onslaught like water. The princes of Juda became as they that removed (μετατιθέντες) the bounds: I will pour out upon them my fury as water.

Isaiah 29:17 (Tanakh)

 Isaiah 29:17 (NET) Isaiah 29:17 (NETS)

Isaiah 29:17 (English Elpenor)
Is it not yet a very little while, and Lebanon shall be turned (וְשָׁ֥ב) into a fruitful field, and the fruitful field shall be esteemed as a forest? In just a very short time Lebanon will turn (shûb, ושב) into an orchard, and the orchard will be considered a forest. Is it not yet a little while, and Lebanon shall be changed (μετατεθήσεται) like Mount Chermel, and Mount Chermel shall be regarded as a forest? [Is it] not yet a little while, and Libanus shall be changed (μετατεθήσεται) as the mountains of Chermel, and Chermel shall be reckoned as a forest?

Deuteronomy 27:17 (Tanakh)

 Deuteronomy 27:17 (NET) Deuteronomy 27:17 (NETS)

Deuteronomy 27:17 (English Elpenor)
Cursed be he that removeth (מַסִּ֖יג) his neighbour’s landmark.  And all the people shall say: Amen. ‘Cursed is the one who moves (nâsag, מסיג) his neighbor’s boundary marker.’  Then all the people will say, ‘Amen!’ “Cursed be he who moves (μετατιθεὶς) a neighbor’s boundaries.”  And all the people shall say, “May it be!” Cursed is he that removes (μετατιθεὶς) his neighbour’s landmarks: and all the people shall say, So be it.

Psalm 46:2 (Tanakh)

 Psalm 46:2 (NET) Psalm 45:3 (NETS)

Psalm 45:3 (English Elpenor)
Therefore will not we fear, though the earth be removed, and though the mountains be carried (וּבְמ֥וֹט) into the midst of the sea; For this reason we do not fear when the earth shakes, and the mountains tumble (môṭ, ובמוט) into the depths of the sea, Therefore we will not fear, when the earth is troubled and mountains be transposed (μετατίθεσθαι) in hearts of seas. Therefore will we not fear when the earth is troubled, and the mountains are removed (μετατίθεσθαι) into the depths of the seas.

Proverbs 23:10 (Tanakh)

 Proverbs 23:10 (NET) Proverbs 23:10 (NETS)

Proverbs 23:10 (English Elpenor)
Remove (תַּ֖סֵּג) not the old landmark; and enter not into the fields of the fatherless: Do not move (nâsag, תסג) an ancient boundary stone, or take over the fields of the fatherless, Do not relocate (μεταθῇς) ancient borders, nor enter the possession of orphans. Remove (μεταθῇς) not the ancient landmarks; and enter not upon the possession of the fatherless:

It seems that the rabbis employed forms of μετατίθημι to imply some kind of change, if not transformation.  The next item in the synopsis of understanding (σύνεσιν) was a promise of transformation:

Masoretic Text

 Septuagint
Isaiah 29:24 (Tanakh) Isaiah 29:24 (NET) Isaiah 29:24 (NETS)

Isaiah 29:24 (Elpenor English)
They also that erred in spirit shall come to understanding (בִּינָ֑ה), and they that murmured shall learn doctrine. Those who stray morally will gain understanding (bı̂ynâh, בינה); those who complain will acquire insight. And those who wander in spirit will know understanding (σύνεσιν), and those who grumble will learn to obey, [and the faltering tongues will learn to speak peace]. And they that erred in spirit shall know understanding (σύνεσιν), and the murmurers shall learn obedience, and the stammering tongues shall learn to speak peace.

The final item in the synopsis of understanding was God’s assessment of those taught by the precept of men (English Elpenor: the commandments and doctrines of men).

Masoretic Text

 Septuagint
Isaiah 56:10-12 (Tanakh) Isaiah 56:10-12 (NET) Isaiah 56:10-12 (NETS)

Isaiah 56:10-12 (Elpenor English)
His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. All their watchmen are blind, they are unaware.  All of them are like mute dogs, unable to bark. They pant, lie down, and love to snooze. Observe that all have become totally blind; they have not learned how to think; they are all silent dogs; they will not be able to bark, dreaming in bed, loving to slumber. See how they are all blinded: they have not known; [they are] dumb dogs [that] will not bark; dreaming of rest, loving to slumber.
Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand (הָבִ֑ין): they all look to their own way, every one for his gain, from his quarter. The dogs have big appetites; they are never full.  They are shepherds who have no understanding (bı̂yn, הבין); they all go their own way, each one looking for monetary gain. The dogs are shameless in their soul, not knowing satisfaction.  They are evil, not knowing understanding (σύνεσιν).  They have all followed their own ways, each in the same manner. Yea, they are insatiable dogs, that know not what it is to be filled, and they are wicked, having no understanding (σύνεσιν): all have followed their own ways, each according to his [will].
Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant. Each one says, ‘Come on, I’ll get some wine!  Let’s guzzle some beer!  Tomorrow will be just like today!  We’ll have everything we want!’

In the Hebrew text the rabbis translated there was no mention of watchmen: See how they are all blinded.  There was no mention of shepherds.  There was no subterfuge about monetary gain, wine, beer or strong drink.  The text they translated was laser-focused that all are wicked, having no understanding (σύνεσιν): all have followed their own ways, each according to his [will].  In other words, all (not just the watchmen and shepherds) were not born from above, not led by the Spirit of God, not the sons of God.  If God were your Father, [Jesus said to those Judeans who had believed him[11]] you would love me, for I have come from God and am now here.  I have not come on my own initiative, but he sent me.[12]

A table of the occurrences of σύνεσιν in the Blue Letter Bible version of the Septuagint (with my best guess for the Hebrew word each translates) follows:

Septuagint Greek Masoretic Hebrew
Reference Blue Letter Bible Elpenor Chabad.org NET Parallel Hebrew
Hosea 2:15 (2:17) σύνεσιν σύνεσιν תִּקְוָ֑ה תקוה (tiqvâh)
Exodus 31:6 σύνεσιν σύνεσιν חָכְמָ֑ה חכמה (chokmâh)
1 Kings (3 Kings) 3:11 σύνεσιν συνιεῖν הָבִ֖ין הבין (bı̂yn)
1 Chronicles 12:32 (12:33) σύνεσιν σύνεσιν בִינָה֙ בינה (bı̂ynâh)
1 Chronicles 22:12 σύνεσιν σύνεσιν וּבִינָ֔ה ובינה (bı̂ynâh)
1 Chronicles 28:19 σύνεσιν σύνεσιν הִשְׂכִּ֑יל השׁכיל (śâkal)
2 Chronicles 1:10 σύνεσιν σύνεσιν וּמַדַּע֙ ומדע (maddâʽ)
2 Chronicles 1:11 σύνεσιν σύνεσιν וּמַדָּ֔ע ומדע (maddâʽ)
2 Chronicles 1:12 σύνεσιν σύνεσιν וְהַמַּדָּ֖ע והמדע (maddâʽ)
2 Chronicles 2:12 (2:11) σύνεσιν σύνεσιν וּבִינָ֔ה ובינה (bı̂ynâh)
2 Chronicles 2:13 (2:12) σύνεσιν σύνεσιν בִּינָ֖ה בינה (bı̂ynâh)
2 Chronicles 30:22 σύνεσιν σύνεσιν שֵֽׂכֶל שׁכל (śekel)
Job 6:30 σύνεσιν σύνεσιν יָבִ֥ין יבין (bı̂yn)
Job 12:20 σύνεσιν σύνεσιν וְטַ֖עַם וטעם (ṭaʽam)
Job 21:22 σύνεσιν σύνεσιν ? ?
Job 22:2 σύνεσιν σύνεσιν ? ?
Job 38:4 σύνεσιν σύνεσιν בִינָֽה בינה (bı̂ynâh)
Psalm 42:1 (41:1, 2) σύνεσιν σύνεσιν מַשְׂכִּ֥יל משׁכיל (maśkı̂yl)
Psalm 44:1 (43:1, 2) σύνεσιν σύνεσιν מַשְׂכִּֽיל משׁכיל (maśkı̂yl)
Psalm 45:1 (44:1) σύνεσιν σύνεσιν מַ֜שְׂכִּ֗יל משׁכיל (maśkı̂yl)
Psalm 49:3 (48:4; 49:4) σύνεσιν σύνεσιν תְבוּנֽוֹת תבונות (tabuwn)
Proverbs 9:6 σύνεσιν σύνεσιν בִּינָֽה בינה (bı̂ynâh)
Isaiah 27:11 σύνεσιν σύνεσιν בִּינוֹת֙ בינות (bı̂ynâh)
Isaiah 29:14 σύνεσιν σύνεσιν וּבִינַ֥ת ובינת (bı̂ynâh)
Isaiah 29:24 σύνεσιν σύνεσιν בִּינָ֑ה בינה (bı̂ynâh)
Isaiah 56:11 σύνεσιν σύνεσιν הָבִ֑ין הבין (bı̂yn)
Daniel 1:17 σύνεσιν σύνεσιν מַדָּ֥ע מדע (maddâʽ)
Daniel 2:21 σύνεσιν σύνεσιν בִינָֽה בינה (bı̂ynâh)
Daniel 8:15 σύνεσιν σύνεσιν בִינָ֔ה בינה (bı̂ynâh)
Daniel 9:22 σύνεσιν σύνεσιν בִינָֽה בינה (bı̂ynâh)
Obadiah 1:8 σύνεσιν σύνεσιν וּתְבוּנָ֖ה ותבונה (tabuwn)

Tables comparing Ezekiel 21:22; Isaiah 27:11; 29:13; 29:7; Genesis 5:24; 1 Kings 21:25; Hosea 5:10; Isaiah 29:17; Deuteronomy 27:17; Psalm 46:2; Proverbs 23:10; Isaiah 29:24; 56:10; 56:11 and 56:12 in the Tanakh, KJV and NET, and comparing Ezekiel 21:22; Isaiah 27:11; 29:13; 29:7; Genesis 5:24; 1 Kings (3 Kings, 3 Reigns) 21:25 (20:25); Hosea 5:10; Isaiah 29:17; Deuteronomy 27:17; Psalm 46:2 (45:3); Proverbs 23:10; Isaiah 29:24; 56:10; 56:11 and 56:12  in the Septuagint (BLB and Elpenor) follow.  Following these is a table comparing John 8:42 in the NET and KJV.

Ezekiel 21:22 (Tanakh)

 Ezekiel 21:22 (KJV)

Ezekiel 21:22 (NET)
At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort. At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort. Into his right hand comes the portent for Jerusalem—to set up battering rams, to give the signal for slaughter, to shout out the battle cry, to set up battering rams against the gates, to erect a siege ramp, to build a siege wall.

Ezekiel 21:22 (Septuagint BLB)

Ezekiel 21:22 (Septuagint Elpenor)
ἐγένετο τὸ μαντεῗον ἐπὶ Ιερουσαλημ τοῦ βαλεῗν χάρακα τοῦ διανοῗξαι στόμα ἐν βοῇ ὑψῶσαι φωνὴν μετὰ κραυγῆς τοῦ βαλεῗν χάρακα ἐπὶ τὰς πύλας αὐτῆς καὶ βαλεῗν χῶμα καὶ οἰκοδομῆσαι βελοστάσεις ἐγένετο τὸ μαντεῖον ἐπὶ ῾Ιερουσαλὴμ τοῦ βαλεῖν χάρακα, τοῦ διανοῖξαι στόμα ἐν βοῇ, ὑψῶσαι φωνὴν μετὰ κραυγῆς, τοῦ βαλεῖν χάρακα ἐπὶ τὰς πύλας αὐτῆς καὶ βαλεῖν χῶμα καὶ οἰκοδομῆσαι βελοστάσεις

Ezekiel 21:22 (NETS)

Ezekiel 21:22 (English Elpenor)
And the oracular response came against Ierousalem, to throw up a palisade, to open wide a mouth in a shout, to raise up high a voice with a cry, to throw up a palisade against its gates and to put up a ramp and to build batteries of war engines. On his right was the divination against Jerusalem, to cast a mound, to open the mouth in shouting, to lift up the voice with crying, to cast a mound against her gates, to cast up a heap, and to build forts.

Isaiah 27:11 (Tanakh)

 Isaiah 27:11 (KJV)

Isaiah 27:11 (NET)
When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. When its branches get brittle, they break; women come and use them for kindling.  For these people lack understanding, therefore the one who made them has no compassion on them; the one who formed them has no mercy on them.

Isaiah 27:11 (Septuagint BLB)

Isaiah 27:11 (Septuagint Elpenor)
καὶ μετὰ χρόνον οὐκ ἔσται ἐν αὐτῇ πᾶν χλωρὸν διὰ τὸ ξηρανθῆναι γυναῗκες ἐρχόμεναι ἀπὸ θέας δεῦτε οὐ γὰρ λαός ἐστιν ἔχων σύνεσιν διὰ τοῦτο οὐ μὴ οἰκτιρήσῃ ὁ ποιήσας αὐτούς οὐδὲ ὁ πλάσας αὐτοὺς οὐ μὴ ἐλεήσῃ καὶ μετὰ χρόνον οὐκ ἔσται ἐν αὐτῇ πᾶν χλωρὸν διὰ τὸ ξηρανθῆναι. γυναῖκες ἐρχόμεναι ἀπὸ θέας, δεῦτε· οὐ γὰρ λαός ἐστιν ἔχων σύνεσιν, διὰ τοῦτο οὐ μὴ οἱκτειρήσῃ ὁ ποιήσας αὐτούς, οὐδὲ ὁ πλάσας αὐτοὺς οὐ μὴ ἐλεήσῃ.

Isaiah 27:11 (NETS)

Isaiah 27:11 (English Elpenor)
Then after a time there will be nothing green in it, because it will have dried up.  You women who come from a spectacle, come here!  For it is not a people having understanding; therefore he that made them will not have compassion, nor will he that formed them have mercy. And after a time there shall be in it no green thing because of [the grass] being parched.  Come hither, ye woman that come from a sight; for it is a people of no understanding; therefore he that made them shall have no pity upon them, and he that formed them shall have no mercy [upon them].

Isaiah 29:13 (Tanakh)

 Isaiah 29:13 (KJV)

Isaiah 29:13 (NET)
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: The Lord says, “These people say they are loyal to me; they say wonderful things about me, but they are not really loyal to me.  Their worship consists of nothing but man-made ritual.

Isaiah 29:13 (Septuagint BLB)

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

Isaiah 29:13 (NETS)

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

Isaiah 29:7 (Tanakh)

 Isaiah 29:7 (KJV)

Isaiah 29:7 (NET)
And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It will be like a dream, a night vision. There will be a horde from all the nations that fight against Ariel, those who attack her and her stronghold and besiege her.

Isaiah 29:7 (Septuagint BLB)

Isaiah 29:7 (Septuagint Elpenor)
καὶ ἔσται ὡς ὁ ἐνυπνιαζόμενος ἐν ὕπνῳ ὁ πλοῦτος τῶν ἐθνῶν πάντων ὅσοι ἐπεστράτευσαν ἐπὶ Αριηλ καὶ πάντες οἱ στρατευσάμενοι ἐπὶ Ιερουσαλημ καὶ πάντες οἱ συνηγμένοι ἐπ᾽ αὐτὴν καὶ θλίβοντες αὐτήν καὶ ἔσται ὡς ὁ ἐνυπνιαζόμενος καθ᾿ ὕπνους νυκτὸς ὁ πλοῦτος ἁπάντων τῶν ἐθνῶν, ὅσοι ἐπεστράτευσαν ἐπὶ ᾿Αριήλ, καὶ πάντες οἱ στρατευσάμενοι ἐπὶ ῾Ιερουσαλὴμ καὶ πάντες οἱ συνηγμένοι ἐπ᾿ αὐτὴν καὶ θλίβοντες αὐτήν

Isaiah 29:7 (NETS)

Isaiah 29:7 (English Elpenor)
And the wealth of all the nations—as many as marched against Ariel and all that went to war against Ierousalem and all who were gathered against her and were distressing her—shall be like one who dreams in his sleep. And the wealth of all the nations together, as many as have fought against Ariel, and all they that war against Jerusalem, and all who are gathered against her, and they that distress her, shall be as one that dreams in sleep by night.

Genesis 5:24 (Tanakh)

 Genesis 5:24 (KJV)

Genesis 5:24 (NET)
And Enoch walked with G-d, and he was not; for G-d took him. And Enoch walked with God: and he was not; for God took him. Enoch walked with God, and then he disappeared because God took him away.

Genesis 5:24 (Septuagint BLB)

Genesis 5:24 (Septuagint Elpenor)
καὶ εὐηρέστησεν Ενωχ τῷ θεῷ καὶ οὐχ ηὑρίσκετο ὅτι μετέθηκεν αὐτὸν ὁ θεός καὶ εὐηρέστησεν ᾿Ενὼχ τῷ Θεῷ καὶ οὐχ εὑρίσκετο, ὅτι μετέθηκεν αὐτὸν ὁ Θεός

Genesis 5:24 (NETS)

Genesis 5:24 (English Elpenor)
And Henoch was well pleasing to God, and he was not found, because God transferred him. And Enoch was well-pleasing to God, and was not found, because God translated him.

1 Kings 21:25 (Tanakh)

 1 Kings 21:25 (KJV)

1 Kings 21:25 (NET)
But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up. But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up. (There had never been anyone like Ahab, who was firmly committed to doing evil in the sight of the Lord, urged on by his wife Jezebel.

1 Kings 21:25 (Septuagint BLB)

3 Kings 20:25 (Septuagint Elpenor)
πλὴν ματαίως Αχααβ ὡς ἐπράθη ποιῆσαι τὸ πονηρὸν ἐνώπιον κυρίου ὡς μετέθηκεν αὐτὸν Ιεζαβελ ἡ γυνὴ αὐτοῦ πλὴν ματαίως ᾿Αχαάβ, ὃς ἐπράθη ποιῆσαι τὸ πονηρὸν ἐνώπιον Κυρίου, ὡς μετέθηκεν αὐτὸν ᾿Ιεζάβελ ἡ γυνὴ αὐτοῦ

3 Reigns 20:25 (NETS)

3 Kings 20:25 (English Elpenor)
(Yet, Achaab did act foolishly when he sold himself to do what was evil before the Lord, as his wife Iezabel led him astray, But Achaab [did] wickedly, in that he sold himself to do that which was evil in the sight of the Lord, as his wife Jezabel led him astray.

Hosea 5:10 (Tanakh)

 Hosea 5:10 (KJV)

Hosea 5:10 (NET)
The princes of Judah were like them that remove the bound: therefore I will pour out my wrath upon them like water. The princes of Judah were like them that remove the bound: therefore I will pour out my wrath upon them like water. The princes of Judah are like those who move boundary markers. I will pour out my rage on them like a torrential flood.

Hosea 5:10 (Septuagint BLB)

Hosea 5:10 (Septuagint Elpenor)
ἐγένοντο οἱ ἄρχοντες Ιουδα ὡς μετατιθέντες ὅρια ἐπ᾽ αὐτοὺς ἐκχεῶ ὡς ὕδωρ τὸ ὅρμημά μου ἐγένοντο οἱ ἄρχοντες ᾿Ιούδα ὡς μετατιθέντες ὅρια, ἐπ᾿ αὐτοὺς ἐκχεῶ ὡς ὕδωρ τὸ ὅρμημά μου

Hosea 5:10 (NETS)

Hosea 5:10 (English Elpenor)
The rulers of Ioudas have become like those who remove landmarks; on them I will pour out my onslaught like water. The princes of Juda became as they that removed the bounds: I will pour out upon them my fury as water.

Isaiah 29:17 (Tanakh)

 Isaiah 29:17 (KJV)

Isaiah 29:17 (NET)
Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest? Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest? In just a very short time Lebanon will turn into an orchard, and the orchard will be considered a forest.

Isaiah 29:17 (Septuagint BLB)

Isaiah 29:17 (Septuagint Elpenor)
οὐκέτι μικρὸν καὶ μετατεθήσεται ὁ Λίβανος ὡς τὸ ὄρος τὸ Χερμελ καὶ τὸ ὄρος τὸ Χερμελ εἰς δρυμὸν λογισθήσεται οὐκέτι μικρὸν καὶ μετατεθήσεται ὁ Λίβανος, ὡς τὸ ὄρος τὸ Χέρμελ καὶ τὸ Χέρμελ εἰς δρυμὸν λογισθήσεται

Isaiah 29:17 (NETS)

Isaiah 29:17 (English Elpenor)
Is it not yet a little while, and Lebanon shall be changed like Mount Chermel, and Mount Chermel shall be regarded as a forest? [Is it] not yet a little while, and Libanus shall be changed as the mountains of Chermel, and Chermel shall be reckoned as a forest?

Deuteronomy 27:17 (Tanakh)

 Deuteronomy 27:17 (KJV)

Deuteronomy 27:17 (NET)
Cursed be he that removeth his neighbour’s landmark.  And all the people shall say: Amen. Cursed be he that removeth his neighbour’s landmark.  And all the people shall say, Amen. ‘Cursed is the one who moves his neighbor’s boundary marker.’  Then all the people will say, ‘Amen!’

Deuteronomy 27:17 (Septuagint BLB)

Deuteronomy 27:17 (Septuagint Elpenor)
ἐπικατάρατος ὁ μετατιθεὶς ὅρια τοῦ πλησίον καὶ ἐροῦσιν πᾶς ὁ λαός γένοιτο ἐπικατάρατος ὁ μετατιθεὶς ὅρια τοῦ πλησίον· καὶ ἐροῦσι πᾶς ὁ λαός· γένοιτο

Deuteronomy 27:17 (NETS)

Deuteronomy 27:17 (English Elpenor)
“Cursed be he who moves a neighbor’s boundaries.”  And all the people shall say, “May it be!” Cursed is he that removes his neighbour’s landmarks: and all the people shall say, So be it.

Psalm 46:2 (Tanakh)

 Psalm 46:2 (KJV)

Psalm 46:2 (NET)
Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; For this reason we do not fear when the earth shakes, and the mountains tumble into the depths of the sea,

Psalm 46:2 (Septuagint BLB)

Psalm 45:3 (Septuagint Elpenor)
διὰ τοῦτο οὐ φοβηθησόμεθα ἐν τῷ ταράσσεσθαι τὴν γῆν καὶ μετατίθεσθαι ὄρη ἐν καρδίαις θαλασσῶν διὰ τοῦτο οὐ φοβηθησόμεθα ἐν τῷ ταράσσεσθαι τὴν γῆν καὶ μετατίθεσθαι ὄρη ἐν καρδίαις θαλασσῶν

Psalm 45:3 (NETS)

Psalm 45:3 (English Elpenor)
Therefore we will not fear, when the earth is troubled and mountains be transposed in hearts of seas. Therefore will we not fear when the earth is troubled, and the mountains are removed into the depths of the seas.

Proverbs 23:10 (Tanakh)

 Proverbs 23:10 (KJV)

Proverbs 23:10 (NET)
Remove not the old landmark; and enter not into the fields of the fatherless: Remove not the old landmark; and enter not into the fields of the fatherless: Do not move an ancient boundary stone, or take over the fields of the fatherless,

Proverbs 23:10 (Septuagint BLB)

Proverbs 23:10 (Septuagint Elpenor)
μὴ μεταθῇς ὅρια αἰώνια εἰς δὲ κτῆμα ὀρφανῶν μὴ εἰσέλθῃς μὴ μεταθῇς ὅρια αἰώνια, εἰς δὲ κτῆμα ὀρφανῶν μὴ εἰσέλθῃς

Proverbs 23:10 (NETS)

Proverbs 23:10 (English Elpenor)
Do not relocate ancient borders, nor enter the possession of orphans. Remove not the ancient landmarks; and enter not upon the possession of the fatherless:

Isaiah 29:24 (Tanakh)

 Isaiah 29:24 (KJV)

Isaiah 29:24 (NET)
They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine. They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine. Those who stray morally will gain understanding; those who complain will acquire insight.

Isaiah 29:24 (Septuagint BLB)

Isaiah 29:24 (Septuagint Elpenor)
καὶ γνώσονται οἱ τῷ πνεύματι πλανώμενοι σύνεσιν οἱ δὲ γογγύζοντες μαθήσονται ὑπακούειν καὶ αἱ γλώσσαι αἱ ψελλίζουσαι μαθήσονται λαλεῗν εἰρήνην καὶ γνώσονται οἱ πλανώμενοι τῷ πνεύματι σύνεσιν, οἱ δὲ γογγύζοντες μαθήσονται ὑπακούειν, καὶ αἱ γλῶσσαι αἱ ψελλίζουσαι μαθήσονται λαλεῖν εἰρήνην

Isaiah 29:24 (NETS)

Isaiah 29:24 (English Elpenor)
And those who wander in spirit will know understanding, and those who grumble will learn to obey, [and the faltering tongues will learn to speak peace]. And they that erred in spirit shall know understanding, and the murmurers shall learn obedience, and the stammering tongues shall learn to speak peace.

Isaiah 56:10 (Tanakh)

 Isaiah 56:10 (KJV)

Isaiah 56:10 (NET)
His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. All their watchmen are blind, they are unaware.  All of them are like mute dogs, unable to bark. They pant, lie down, and love to snooze.

Isaiah 56:10 (Septuagint BLB)

Isaiah 56:10 (Septuagint Elpenor)
ἴδετε ὅτι πάντες ἐκτετύφλωνται οὐκ ἔγνωσαν φρονῆσαι πάντες κύνες ἐνεοί οὐ δυνήσονται ὑλακτεῗν ἐνυπνιαζόμενοι κοίτην φιλοῦντες νυστάξαι ἴδετε ὅτι ἐκτετύφλωνται πάντες, οὐκ ἔγνωσαν φρονῆσαι, πάντες κύνες ἐνεοί, οὐ δυνήσονται ὑλακτεῖν, ἐνυπνιαζόμενοι κοίτην, φιλοῦντες νυστάξαι

Isaiah 56:10 (NETS)

Isaiah 56:10 (English Elpenor)
Observe that all have become totally blind; they have not learned how to think; they are all silent dogs; they will not be able to bark, dreaming in bed, loving to slumber. See how they are all blinded: they have not known; [they are] dumb dogs [that] will not bark; dreaming of rest, loving to slumber.

Isaiah 56:11 (Tanakh)

 Isaiah 56:11 (KJV)

Isaiah 56:11 (NET)
Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter. Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter. The dogs have big appetites; they are never full.  They are shepherds who have no understanding; they all go their own way, each one looking for monetary gain.

Isaiah 56:11 (Septuagint BLB)

Isaiah 56:11 (Septuagint Elpenor)
καὶ οἱ κύνες ἀναιδεῗς τῇ ψυχῇ οὐκ εἰδότες πλησμονήν καί εἰσιν πονηροὶ οὐκ εἰδότες σύνεσιν πάντες ἐν ταῗς ὁδοῗς αὐτῶν ἐξηκολούθησαν ἕκαστος κατὰ τὸ ἑαυτοῦ καὶ οἱ κύνες ἀναιδεῖς τῇ ψυχῇ, οὐκ εἰδότες πλησμονήν· καί εἰσι πονηροὶ οὐκ εἰδότες σύνεσιν, πάντες ἐν ταῖς ὁδοῖς αὐτῶν ἐξηκολούθησαν, ἕκαστος κατὰ τὸ ἑαυτοῦ

Isaiah 56:11 (NETS)

Isaiah 56:11 (English Elpenor)
The dogs are shameless in their soul, not knowing satisfaction.  They are evil, not knowing understanding.  They have all followed their own ways, each in the same manner. Yea, they are insatiable dogs, that know not what it is to be filled, and they are wicked, having no understanding: all have followed their own ways, each according to his [will].

Isaiah 56:12 (Tanakh)

 Isaiah 56:12 (KJV)

Isaiah 56:12 (NET)
Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant. Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant. Each one says, ‘Come on, I’ll get some wine! Let’s guzzle some beer! Tomorrow will be just like today! We’ll have everything we want!’

Isaiah 56:12 (Septuagint BLB)

Isaiah 56:12 (Septuagint Elpenor)
NA NA

Isaiah 56:12 (NETS)

Isaiah 56:12 (English Elpenor)
NA NA

John 8:42 (NET)

John 8:42 (KJV)
Jesus replied, “If God were your Father, you would love me, for I have come from God and am now here.  I have not come on my own initiative, but he sent me. Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἶπεν αὐτοῖς |ὁ| Ἰησοῦς· εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν ἠγαπᾶτε ἂν ἐμέ, ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ ἥκω· οὐδὲ γὰρ ἀπ᾿ ἐμαυτοῦ ἐλήλυθα, ἀλλ᾿ ἐκεῖνος με ἀπέστειλεν ειπεν ουν αυτοις ο ιησους ει ο θεος πατηρ υμων ην ηγαπατε αν εμε εγω γαρ εκ του θεου εξηλθον και ηκω ουδε γαρ απ εμαυτου εληλυθα αλλ εκεινος με απεστειλεν ειπεν ουν αυτοις ο ιησους ει ο θεος πατηρ υμων ην ηγαπατε αν εμε εγω γαρ εκ του θεου εξηλθον και ηκω ουδε γαρ απ εμαυτου εληλυθα αλλ εκεινος με απεστειλεν

[1] Hosea 2:17a (English Elpenor)

[2] Verse 27 in the Tanakh on chabad.org

[3] A note (26) in the NET acknowledged that the Hebrew was “to open the mouth.”

[4] Matthew 5:28 (NET) Table

[5] I don’t want to leave the wrong impression: My imaginations can stray farther afield, awake, when a wave of libido crashes over me.  The description above is me at my Sunday-go-to-meeting best behavior.  I had been laid off from work that very day as a result of the panic over the corona virus.

[6] Romans 7:21b (NET) Table

[7] The NET parallel Greek text and NA28 had εἰς at the beginning of this clause (literally: “into” or “unto discipline endure”), where the Stephanus Textus Receptus and Byzantine Majority Text had ει (literally: “if” or “although discipline endure”).

[8] Hebrews 12:7 (NIV) Table

[9] John 3:7 (NET)

[10] Isaiah 29:7 (Tanakh)

[11] John 8:31 (NET)

[12] John 8:42 (NET)

Antichrist, Part 4

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Back at Eden in Lars Von Trier’s “Antichrist” she explained an incident that happened the past summer.  She heard her son Nic crying.  She searched everywhere for him.  When she found him, he was playing contentedly, but the crying persisted for a time in the air in Eden.

“What you’re experiencing is panic, nothing more,” he said.  “The screaming wasn’t real.”

She took that in as he walked away.  Then she jumped him and started hitting him.  He wrestled her to the ground.

“You’re just so damn arrogant,” she said.

Later she shared her own conclusion about hearing Nic cry:  “Now I could hear what I couldn’t hear before,” she said, “the cry of all things that are to die.”

“That’s all very touching,” he said, “if it was a children’s book….That’s what fear is.  Your thoughts distort reality, not the other way around.”  But he had already experienced some of the “reality” distortion of Eden, and his words had begun to ring hollow.

“Satan’s church,” she said later.

“Satan!? Jesus!” the rationalist psychologist, who believed in neither, exclaimed.

“Nature is Satan’s church,” she asserted.

The earth was ruined in the sight of God, the book of Genesis reads, the earth was filled with violence.  God saw the earth, and indeed it was ruined, for all living creatures on the earth were sinful.[1]  We accept the violence of animals (and even that of human beings sometimes) as “natural,” because fallen nature is natural to us.  But the Creator did not: God said to Noah, “I have decided that all living creatures must die, for the earth is filled with violence because of them.  Now I am about to destroy them and the earth.”[2]

In “Antichrist” her husband couldn’t tolerate her conclusion about fallen nature being Satan’s church.  He began to talk to her about nature.

“The kind of nature that causes people to do evil things against women?” she asked.  He agreed.

If you continue to follow my teaching, Jesus said to those who had believed him, you are really my disciples and you will know the truth, and the truth will set you free.[3]

We are descendants of Abraham, they protested, and have never been anyone’s slaves![4]

I tell you the solemn truth, Jesus answered, everyone who practices sin is a slave of sin.[5]  I know that you are Abraham’s descendants.[6]  But now you are trying to kill me, a man who has told you the truth I heard from God.  Abraham did not do this!  You people are doing the deeds of your father.[7]

We were not born as a result of immorality (πορνείας, a form of πορνεία)! They protested again.  We have only one Father, God himself.[8]

If God were your Father, you would love me, for I have come from God and am now here.[9]  You people are from your father the devil, Jesus continued, and you want to do what your father desires.  He was a murderer from the beginning, and does not uphold the truth, because there is no truth in him. Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies.[10]  The one who belongs to God listens and responds to God’s words.  You don’t listen and respond, because you don’t belong to God.[11]

“That kind of nature interested me a lot when I was up here,” she continued.  “That kind of nature was the subject of my thesis.  But you shouldn’t underestimate Eden….I discovered something else in my material than I expected.  If human nature is evil then that goes as well for the nature of…”

“…of the women,” he finished her thought, “female nature.”

“The nature of all the sisters,” she agreed.  “Women do not control their own bodies.  Nature does.  I have it in writing in my books.”

“The literature that you used in your research was about evil things committed against women,” he clarified for her.  “But you read it as proof of the evil of women?  You were supposed to be critical of those texts.  That was your thesis.  Instead you’re embracing it.  Do you know what you’re saying?”

“Forget it,” she said.  “I don’t know why I said it.”

Later he attempted to drive his point home.  But by that moment in the film it seemed like he was trying to persuade himself, more than her, that the strange visions and dreams he was having in Eden weren’t real.

“Good and evil have nothing to do with therapy,” he assured her.  “Do you know how many innocent women were killed in the 16th century alone just for being women?  I’m sure you do—many—and not because they were evil.”

“I know.  It’s just sometimes I forget,” she said without conviction.

“The evil you talk about is an obsession.  Obsessions never materialize.  It’s a scientific fact.”

She caught up with him in the shed later and attacked him.  She feared that he would leave her.  As he wrestled with her and fended off her blows he protested that he loved her.  Just as it seemed that their fighting would become fucking, she hit him in the groin with a heavy object (a toolbox, I think, by the sound of it; I winced both times I saw it).  Though he lost consciousness from the pain, he still had an erection.  She massaged it to a bloody ejaculation.  Nature, it seems, also controlled his body.

I, too, have nothing but a woman’s word for the way my body responded when I was unconscious from driving all night to get home to her.  I awoke refreshed and whole.  In “Antichrist” he awoke to find a whole drilled through his calf and a heavy grinding stone bolted to his leg.  While she was outside disposing of the wrench under the shed, he attempted to escape, dragging his hobbled leg.

She found him hiding in a fox’s lair and dug him out.  She dragged him back to the shed.  She grabbed scissors and hid them from him as she began to masturbate with his hand.  I expected that he was about to be emasculated.  But she exposed and put her own clitoris in between the scissor’s blades instead.

I remember the Sunday afternoon during my first divorce when I considered cutting off my penis according to Jesus’ command.  He said, “You would need to cut off your head.”  It was the way He knew my thoughts from afar that persuaded me He was speaking.  I had gotten well beyond the act to its aftermath in my mind.  There was no way I would call for help and have to explain why I cut off my own penis.  I had considered cauterizing the wound because stitching seemed out of the question.  I wasn’t sure if I could stop the blood flow or not.

“That will kill me for sure,” I said.

His answer was “precisely” or “exactly,” something to that effect.  I had been studying Romans.  At that moment I began to take Jesus’ command to cut off my penis (literally, a hand or a foot)[12] more figuratively, and Paul’s insight—we have been buried with [Christ] 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[13]—more literally.

“Antichrist” is a horror movie.  She was not studying Paul’s letter to the Romans.  No still small voice intervened to enlighten her.  She snipped off her clitoris with the scissors.  As she writhed in pain, he recovered the wrench and freed himself from the grinding stone.  And though he didn’t believe in Satan’s church, he joined her in worship.  He choked her to death with his bare hands, after he silenced her voice by crushing her larynx.

As he limped away, the last man standing, he had a vision.  He was surrounded by women, the victims of gynocide, I think.  When asked at Cannes to account for “Antichrist,” Lars Von Trier resisted.  But if the featurette on the DVD was edited honestly, eventually he said something to the effect that it was the hand of God.

Though Trier claimed not to know, the closing scene of “Antichrist” reminded me of a scene Jesus described: The people of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them – and now, something greater than Jonah is here!  The queen of the South will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon – and now, something greater than Solomon is here![14]  The people of Ninevah and the queen of the South were portrayed by the victims of gynocide, while he, the rationalist psychologist, was this generation.

[1] Genesis 6:11, 12 (NET)

[2] Genesis 6:13 (NET)

[3] John 8:31, 32 (NET)

[4] John 8:33 (NET)

[5] John 8:34 (NET)

[6] John 8:37a (NET)

[7] John 8:40, 41a (NET)

[8] John 8:41b (NET)

[9] John 8:42a (NET)

[10] John 8:44 (NET)

[11] John 8:47 (NET)

[13] Romans 6:4 (NET)

[14] Matthew 12:41, 42 (NET)