Tag Archives: Luke 12:4-5

The Lost Son of Perdition, Part 2

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Lazarus had been buried four days.  Jesus raised him from the dead (John 11:38-44).  John recalled the aftermath (John 11:45-53 NET):

Then many of the people, who had come with Mary and had seen the things Jesus did, believed in him.  But some of them went to the Pharisees and reported to them what Jesus had done [Table].  So the chief priests and the Pharisees called the council together and said, “What are we doing?  For this man is performing many miraculous signs.  If we allow him to go on in this way, everyone will believe in him, and the Romans will come and take away our sanctuary and our nation.”

Then one of them, Caiaphas, who was high priest that year, said, “You know nothing at all!  You do not realize that it is more to your[1] advantage to have one man die for the people than for the whole nation to perish.”  (Now he did not say this on his own, but because he was high priest that year, he prophesied[2] that Jesus[3] was going to die for the Jewish nation, and not for the Jewish nation only, but to gather together into one the children of God who are scattered.)  So from that day they planned together[4] to kill him.

The Greek word translated perish was ἀπόληται (a form of ἀπόλλυμι).  I don’t think for a moment that Caiaphas meant: it is more to your advantage to have one man die for the people than for the whole nation to burn in hell for all eternity.  Caiaphas feared something more like what happened in 70 AD.  But Caiaphas was high priest that year, John recalled, he did not say this on his own but prophesied.  So what did the Holy Spirit mean?  The events of 70 AD were not averted by Jesus’ death.

I tell you, my friends, Jesus said, do not be afraid of those who kill the body, and after that have nothing more they can do [Table].  But I will warn you whom you should fear: Fear the one who, after the killing, has authority to throw you into hell (γέενναν, a form of γέεννα).  Yes, I tell you, fear him![5]

The Greek word ἀπόληται was also translated perish in, so that everyone who believes in him will not perish but have eternal life.[6]  If I’m not careful I read this as God…gave his one and only Son, so that everyone who believes in him will not burn in hell for all eternity but go to heaven.  This reading is so ingrained I find it difficult to accept Jesus’ judgment if He proposes different criteria for departing into the eternal fire (Matthew 25:31-46).

Condemning those, however, who have demonstrated no care or concern for Jesus’ brothers and sisters into the eternal fire that has been prepared for the devil and his angels[7] is consistent with Jesus’ teaching on the greatest commandment (Mark 12:28-34a NET):

Now one of the experts in the law came and heard them debating.  When he saw[8] that Jesus answered them well, he asked him, “Which commandment is the most important of all?”[9]  Jesus[10] answered,[11] “The most important[12] is:[13] ‘Listen, Israel, the Lord our God, the Lord is one [Table].  Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength’[14] [Table].  The[15] second is:[16] ‘Love your neighbor as yourself.’  There is no other commandment greater than these.”  The expert in the law said to him, “That is true, Teacher; you are right to say[17] that he[18] is one, and there is no one else besides him.  And to love him with all your heart, with all your mind,[19] and with all your strength and to love your neighbor as yourself is more important[20] than all burnt offerings and sacrifices” [Table].  When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.”

For there is no partiality with God [Table], Paul wrote believers in Rome (Romans 2:11-16 NET).

For all who have sinned apart from the law will also perish (ἀπολοῦνται, a form of ἀπόλλυμι) apart from the law, and all who have sinned under the law will be judged (κριθήσονται, a form of κρίνω) by the law.  For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous [Table].  For whenever the Gentiles, who do not have the law, do by nature the things required by the law, these who do not have the law are a law to themselves [Table].  They show that the work of the law is written in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend them, on the day when God will judge (κρίνει, a form of κρίνω) the secrets of human hearts, according to my gospel through Christ Jesus.

We who have believed in Jesus, been born from above, received his Holy Spirit and rested in God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control have a clear advantage.  But do we have the monopoly on being among those who do not hear, Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels?  I could argue that we do.

Frankly, I expected so much more of the righteous before God…those who do the law, than merely something other than the absolute negation[21] of those who saw a brother or sister of Jesus hungry and…gave them nothing (οὐκ) to eat…thirsty and…gave [them] nothing (οὐκ) to drink…a stranger and…did not (οὐ) receive them as a guest, naked and…did not (οὐ) clothe them, sick and in prison and…did not (οὐκ) visit them.[22]  Perhaps Jesus didn’t mean what it sounds like He said.

How can one go from nothing one does pleases God (Romans 3:10-18) to almost anything one does that demonstrates some care or concern for Jesus’ brothers or sisters is sufficient to be called righteous by the Judge and to hear: Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world?[23]  Surely, this implies that one has been delivered…from the power of darkness and transferred…to the kingdom of the Son he loves[24] already!  But my argument falls apart faster than I can make it.

The great commission is to make disciples of all nations, not to save people from burning in hell for all eternity (Matthew 28:18-20 NET):

Then Jesus came up and said to them, “All authority in heaven and on earth[25] has been given to me.  Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to obey (τηρεῖν, a form of τηρέω) everything I have commanded you.  And remember, I am with you always, to the end of the age.”[26]

Should I be surprised if the righteousness of disciples exceeds that of those who escape the eternal fire that has been prepared for the devil and his angels by demonstrating some care or concern for Jesus’ disciples?  (Yes, I’m equating Jesus’ disciples with his brothers or sisters.)  I’m tired of arguing with the Judge who has received all authority in heaven and on earth.  I lack standing to dispute with Him who gives life to whomever he wishes.[27]  As a matter of fear toward the one who, after the killing, has authority to throw me into hell I concede the point.

But who can live in a manner worthy of such a calling?

I begin to understand why the monastic system may have formed.  Don’t worry, I also see how it went awry.  Even if the master was led by the Holy Spirit, the initiates perceived that their master lived by following certain rules, and then eventually believed they could become like their master by obeying the rules they had mistakenly perceived as the source of the master’s way of life.  Still, I agree that the most important thing I do any and every day is to pray God’s grace and mercy for all in Jesus’ name.

He has tried to get me to reconsider my understanding of—God…gave his one and only Son, so that everyone who believes in him will not burn in hell for all eternity but go to heaven—before.  I can grasp the absolute negation in Greek.  Those who hear, Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels,[28] don’t hear it because of some minor lapses in their care or concern for Jesus’ brothers and sisters.  But the qualified negation—so that everyone who believes in him will not perish but have eternal life[29]—is more difficult for me to grasp.

My first stab at it was that the qualified negation allowed for the possibility that one could both perish and have eternal life.  A tear streaked my cheek as I recognized that ἀπόληται could hardly mean “burn in hell for all eternity” if that were true.  Though I value such emotional experiences I don’t take them as proof of truth necessarily.  I get all teary-eyed when Reggie (Freddy Rodriguez) steps up as the Guardian to defend the Narf (Bryce Dallas Howard) from a Scrunt in the movie Lady in the Water.

I consider that emotional experience a testament to M. Night Shyamalan’s skill as a  story-teller, which is not to disparage Bryce Dallas Howard’s skill portraying a vulnerable and precious child or Paul Giametti’s skill portraying a bereaved father desperate to nurture and protect her.  Jesus is a better story-teller than Mr. Shyamalan and I have all kinds of emotional reactions to being folded into his story.  Besides I’ve already imagined a possible scenario where I the old human burn for all eternity in a lake of fire even as I the new human am face to face with God.  How’s that for a salvation by faith predicated on a human choice?

I looked online for some help understanding the qualified negation in Greek.  I found some shock therapy on Gary Gagliardi’s site “Christ’s Words — What Is Lost in Translation from Greek.”  His translation of John 3:16 and his explanation of the qualified negation in that verse follow:

Therefore, since God was fond of the world order, he appointed the son unique in order that all believing in him might not want to cease to exist but might possess life eternal.

The negative “not” used here is the Greek negative of a subjective opinion, commands, and requests. The sense is that “you don’t want” to do something, not that it isn’t done or don’t think something that might be true. If it wasn’t done or wasn’t true, the objective negative of fact would be used. The sense here is that the person doesn’t “want” to cease to exist.

The word translated as “shall…perish” means “to cease to exist.” The form is one of possibility not the future tense. With the negative used, the sense is “might not want to cease to exist”. This seems…[to] indicate that those who do not trust in him do not want to continue to exist. The sense is that not trusting in his promise equates to no trusting in a continued life and having access to it.

I’m not implying that this is the one and only true translation and interpretation of John 3:16.  All things considered Mr. Gagliardi’s translation qualifies as an outlier among English translations of John 3:16.  It is interesting as a potential translation as I try to overcome my misunderstanding.

At his arrest Jesus said, “I told you that I am he.  If you are looking for me, let these men go.”  And John added, He said this to fulfill the word he had spoken, “I have not lost a single one of those whom you gave me.”[30]  The word translated lost was ἀπώλεσα, an active form of ἀπόλλυμι:  “to ruin, destroy; to demolish, dismantle, trash, wreck; to lose; to take away; to conceal and make inaccessible; to be unavailable, be taken away; not to be found, have vanished, have gone missing.”  The negation is ουκ (a form of οὐ) the absolute negation, so nothing tricky about it.

Before I continue I want to back up and consider Mr. Gagliardi’s translation and explanation of ἀπώλετο in John 17:12.

At that time I was with them, I watched over them in your name, whoever you appointed to me, and I have defended them [formed them into a tribe] and none from them has been lost except the child of the lost so that what is written might be completed.

Also, from the translation, you wouldn’t know that the word translated as “lost” from “none of them have been lost” is the verb form of the same word translated as “perdition.” The verse actually says that none have been lost except for the son of the lost. The word’s primary meaning is “to destroy” so the translation would then come out as “none have been destroyed except the son of destruction.”

So this leads me to a Gospel harmony of how Judas was lost or “destroyed.”

Matthew 26:1-5, 14-16 (NET)

 Mark 14:1,2, 10, 11 (NET)

Luke 22:1-6 (NET)
When Jesus had finished saying all these things (Matthew 24-25), he told his disciples,
“You know that after two days the Passover is coming, Two days before the Passover and the Feast of Unleavened Bread, Now the Feast of Unleavened Bread, which is called the Passover, was approaching.
and the Son of Man will be handed over to be crucified.”
Then the chief priests[31] and the elders of the people met together in the palace of the high priest, who was named Caiaphas.
They planned to arrest Jesus by stealth and kill him. the chief priests and the experts in the law were trying to find a way to arrest Jesus by stealth and kill him. The chief priests and the experts in the law were trying to find some way to execute Jesus,
But they said, “Not during the feast, so that there won’t be a riot among the people.” For[32] they said, “Not during the feast, so there won’t be a riot among the people.”
for they were afraid of the people.
Then Satan[33] entered Judas, the one called[34] Iscariot, who was one of the twelve.
Then one of the twelve, the one named Judas Iscariot, went to the chief priests Then Judas[35] Iscariot,[36] one of the twelve, went to the chief priests He went away and discussed with the chief priests and officers of the temple guard
to betray[37] Jesus into their hands. how he might betray Jesus, handing him over to them.
and said, “What will you give me to betray him into your hands?”
When they heard this, they were delighted and promised to give him money. They were delighted and arranged to give him money.
So they set out thirty silver coins for him.
So Judas agreed
From that time on, Judas began looking for an opportunity to betray him. So Judas began looking for an opportunity to betray[38] him. and began looking for an opportunity to betray Jesus
when no crowd was present.

John let this stand without comment in his Gospel narrative, except to reinforce at the last supper that the devil had already put into the heart of Judas[39] Iscariot, Simon’s son, that he should betray[40] Jesus.[41]  Jesus specified which prophecy Judas would fulfill: I know the ones[42] I have chosen.  But this is to fulfill the scripture, ‘The one who eats my[43] bread has turned against me.’[44]

A table comparing this to Psalm 41:9b (the presumed source text) in the Septuagint follows.  It is more thought for thought than a word for word quotation.

John 13:18a (NET Parallel Greek)

 Psalm 41:9b (Septuagint BLB)

Psalm 40:10b (Septuagint Elpenor)
ὁ τρώγων μου τὸν ἄρτον ἐπῆρεν ἐπ᾿ ἐμὲ τὴν πτέρναν αὐτοῦ ὁ ἐσθίων ἄρτους μου ἐμεγάλυνεν ἐπ᾽ ἐμὲ πτερνισμόν ὁ ἐσθίων ἄρτους μου, ἐμεγάλυνεν ἐπ᾿ ἐμὲ πτερνισμόν

John 13:18b (NET)

 Psalm 40:10b (NETS)

Psalm 40:10b (English Elpenor)
The one who eats my bread has turned against me. he who would eat of my bread, magnified trickery against me. who ate my bread, lifted up [his] heel against me.

If I accept the NET translation piece of bread for ψωμίον, Jesus fulfilled this prophecy deliberately (John 13:21-27 NET):

When he had said these things (John 13:18-20), Jesus was greatly distressed in spirit, and testified, “I tell you the solemn truth, one of you will betray me.”  The[45] disciples began to look at one another, worried and perplexed to know which of them he was talking about.  One[46] of his disciples, the one Jesus loved, was at the table to the right of Jesus in a place of honor.[47]  So Simon Peter gestured to this disciple to ask Jesus who it was he was referring to.  Then the disciple whom Jesus loved[48] leaned back[49] against Jesus’ chest and asked him, “Lord, who is it?”  Jesus replied, “It is the one to whom I will give[50] this piece of bread after I have dipped[51] it in the dish.”  Then[52] he dipped[53] the piece of bread in the dish and[54] gave it to Judas Iscariot,[55] Simon’s son.  And after Judas took the piece of bread, Satan entered into him.  Jesus said to him, “What you are about to do, do quickly.”

Before I did this study I assumed that Jesus’ concern in the garden was that his remaining disciples were not arrested and killed.  Now I’m reasonably convinced that He was concerned that they not be arrested, threatened with death perhaps, and apart from Him and before receiving the Holy Spirit, be turned away from Him as Judas was.  In other words, He did not want them to be lost or “destroyed.”

Tables comparing Psalm 41:9 in the Tanakh, KJV and NET, and Psalm 41:9 (40:10) in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing John 11:50, 51; 11:53; Matthew 28:18; 28:20; John 18:8; Matthew 26:3; Mark 14:2; 14:10, 11; Luke 22:3; John 13:2; 13:18; 13:22, 23 and 13:25, 26 in the NET and KJV.

Psalm 41:9 (Tanakh)

 Psalm 41:9 (KJV)

Psalm 41:9 (NET)
Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me. Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me. Even my close friend whom I trusted, he who shared meals with me, has turned against me.

Psalm 41:9 (Septuagint BLB)

Psalm 40:10 (Septuagint Elpenor)
καὶ γὰρ ὁ ἄνθρωπος τῆς εἰρήνης μου ἐφ᾽ ὃν ἤλπισα ὁ ἐσθίων ἄρτους μου ἐμεγάλυνεν ἐπ᾽ ἐμὲ πτερνισμόν καὶ γὰρ ὁ ἄνθρωπος τῆς εἰρήνης μου, ἐφ᾿ ὃν ἤλπισα, ὁ ἐσθίων ἄρτους μου, ἐμεγάλυνεν ἐπ᾿ ἐμὲ πτερνισμόν

Psalm 40:10 (NETS)

Psalm 40:10 (English Elpenor)
Indeed, the person at peace with me, in whom I hoped, he who would eat of my bread, magnified trickery against me. For even the man of my peace, in whom I trusted, who ate my bread, lifted up [his] heel against me.

John 11:50, 51 (NET)

John 11:50, 51 (KJV)
You do not realize that it is more to your advantage to have one man die for the people than for the whole nation to perish.” Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐδὲ λογίζεσθε ὅτι συμφέρει ὑμῖν ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται ουδε διαλογιζεσθε οτι συμφερει ημιν ινα εις ανθρωπος αποθανη υπερ του λαου και μη ολον το εθνος αποληται ουδε διαλογιζεσθε οτι συμφερει ημιν ινα εις ανθρωπος αποθανη υπερ του λαου και μη ολον το εθνος αποληται
(Now he did not say this on his own, but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
(τοῦτο δὲ ἀφ᾿ ἑαυτοῦ οὐκ εἶπεν, ἀλλὰ ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου ἐπροφήτευσεν ὅτι ἔμελλεν Ἰησοῦς ἀποθνῄσκειν ὑπὲρ τοῦ ἔθνους τουτο δε αφ εαυτου ουκ ειπεν αλλα αρχιερευς ων του ενιαυτου εκεινου προεφητευσεν οτι εμελλεν ο ιησους αποθνησκειν υπερ του εθνους τουτο δε αφ εαυτου ουκ ειπεν αλλα αρχιερευς ων του ενιαυτου εκεινου προεφητευσεν οτι εμελλεν ιησους αποθνησκειν υπερ του εθνους

John 11:53 (NET)

John 11:53 (KJV)
So from that day they planned together to kill him. Then from that day forth they took counsel together for to put him to death.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀπ᾿ ἐκείνης οὖν τῆς ἡμέρας ἐβουλεύσαντο ἵνα ἀποκτείνωσιν αὐτόν απ εκεινης ουν της ημερας συνεβουλευσαντο ινα αποκτεινωσιν αυτον απ εκεινης ουν της ημερας συνεβουλευσαντο ινα αποκτεινωσιν αυτον

Matthew 28:18 (NET)

Matthew 28:18 (KJV)
Then Jesus came up and said to them, “All authority in heaven and on earth has been given to me. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ προσελθὼν ὁ Ἰησοῦς ἐλάλησεν αὐτοῖς λέγων· ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ [τῆς] γῆς και προσελθων ο ιησους ελαλησεν αυτοις λεγων εδοθη μοι πασα εξουσια εν ουρανω και επι γης και προσελθων ο ιησους ελαλησεν αυτοις λεγων εδοθη μοι πασα εξουσια εν ουρανω και επι γης

Matthew 28:20 (NET)

Matthew 28:20 (KJV)
teaching them to obey everything I have commanded you. And remember, I am with you always, to the end of the age.” Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.  Amen.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθ᾿ ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος διδασκοντες αυτους τηρειν παντα οσα ενετειλαμην υμιν και ιδου εγω μεθ υμων ειμι πασας τας ημερας εως της συντελειας του αιωνος αμην διδασκοντες αυτους τηρειν παντα οσα ενετειλαμην υμιν και ιδου εγω μεθ υμων ειμι πασας τας ημερας εως της συντελειας του αιωνος αμην

John 18:8 (NET)

John 18:8 (KJV)
Jesus replied, “I told you that I am he.  If you are looking for me, let these men go.” Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀπεκρίθη Ἰησοῦς· εἶπον ὑμῖν ὅτι ἐγώ εἰμι. εἰ οὖν ἐμὲ ζητεῖτε, ἄφετε τούτους ὑπάγειν απεκριθη ο ιησους ειπον υμιν οτι εγω ειμι ει ουν εμε ζητειτε αφετε τουτους υπαγειν απεκριθη ιησους ειπον υμιν οτι εγω ειμι ει ουν εμε ζητειτε αφετε τουτους υπαγειν

Matthew 26:3 (NET)

Matthew 26:3 (KJV)
Then the chief priests and the elders of the people met together in the palace of the high priest, who was named Caiaphas. Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τότε συνήχθησαν οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ εἰς τὴν αὐλὴν τοῦ ἀρχιερέως τοῦ λεγομένου Καϊάφα τοτε συνηχθησαν οι αρχιερεις και οι γραμματεις και οι πρεσβυτεροι του λαου εις την αυλην του αρχιερεως του λεγομενου καιαφα τοτε συνηχθησαν οι αρχιερεις και οι γραμματεις και οι πρεσβυτεροι του λαου εις την αυλην του αρχιερεως του λεγομενου καιαφα

Mark 14:2 (NET)

Mark 14:2 (KJV)
For they said, “Not during the feast, so there won’t be a riot among the people.” But they said, Not on the feast day, lest there be an uproar of the people.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἔλεγον γάρ μὴ ἐν τῇ ἑορτῇ, μήποτε ἔσται θόρυβος τοῦ λαοῦ ελεγον δε μη εν τη εορτη μηποτε θορυβος εσται του λαου ελεγον δε μη εν τη εορτη μηποτε θορυβος εσται του λαου

Mark 14:10, 11 (NET)

Mark 14:10, 11 (KJV)
Then Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ Ἰούδας Ἰσκαριὼθ ὁ εἷς τῶν δώδεκα ἀπῆλθεν πρὸς τοὺς ἀρχιερεῖς ἵνα αὐτὸν παραδοῖ αὐτοῖς και ο ιουδας ο ισκαριωτης εις των δωδεκα απηλθεν προς τους αρχιερεις ινα παραδω αυτον αυτοις και ο ιουδας ο ισκαριωτης εις των δωδεκα απηλθεν προς τους αρχιερεις ινα παραδω αυτον αυτοις
When they heard this, they were delighted and promised to give him money.  So Judas began looking for an opportunity to betray him. And when they heard it, they were glad, and promised to give him money.  And he sought how he might conveniently betray him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἱ δὲ ἀκούσαντες ἐχάρησαν καὶ ἐπηγγείλαντο αὐτῷ ἀργύριον δοῦναι. καὶ ἐζήτει πῶς αὐτὸν εὐκαίρως παραδοῖ οι δε ακουσαντες εχαρησαν και επηγγειλαντο αυτω αργυριον δουναι και εζητει πως ευκαιρως αυτον παραδω οι δε ακουσαντες εχαρησαν και επηγγειλαντο αυτω αργυριον δουναι και εζητει πως ευκαιρως αυτον παραδω

Luke 22:3 (NET)

Luke 22:3 (KJV)
Then Satan entered Judas, the one called Iscariot, who was one of the twelve. Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Εἰσῆλθεν δὲ σατανᾶς εἰς Ἰούδαν τὸν καλούμενον Ἰσκαριώτην, ὄντα ἐκ τοῦ ἀριθμοῦ τῶν δώδεκα εισηλθεν δε ο σατανας εις ιουδαν τον επικαλουμενον ισκαριωτην οντα εκ του αριθμου των δωδεκα εισηλθεν δε σατανας εις ιουδαν τον επικαλουμενον ισκαριωτην οντα εκ του αριθμου των δωδεκα

John 13:2 (NET)

John 13:2 (KJV)
The evening meal was in progress, and the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon’s son, to betray him;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ δείπνου γινομένου, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν ἵνα παραδοῖ αὐτὸν Ἰούδας Σίμωνος |Ἰσκαριώτου| και δειπνου γενομενου του διαβολου ηδη βεβληκοτος εις την καρδιαν ιουδα σιμωνος ισκαριωτου ινα αυτον παραδω και δειπνου γενομενου του διαβολου ηδη βεβληκοτος εις την καρδιαν ιουδα σιμωνος ισκαριωτου ινα αυτον παραδω

John 13:18 (NET)

John 13:18 (KJV)
“What I am saying does not refer to all of you.  I know the ones I have chosen.  But this is to fulfill the scripture, ‘The one who eats my bread has turned against me.’ I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Οὐ περὶ πάντων ὑμῶν λέγω· ἐγὼ οἶδα τίνας ἐξελεξάμην· ἀλλ᾿ ἵνα ἡ γραφὴ πληρωθῇ· ὁ τρώγων μου τὸν ἄρτον ἐπῆρεν ἐπ᾿ ἐμὲ τὴν πτέρναν αὐτοῦ ου περι παντων υμων λεγω εγω οιδα ους εξελεξαμην αλλ ινα η γραφη πληρωθη ο τρωγων μετ εμου τον αρτον επηρεν επ εμε την πτερναν αυτου ου περι παντων υμων λεγω εγω οιδα ους εξελεξαμην αλλ ινα η γραφη πληρωθη ο τρωγων μετ εμου τον αρτον επηρεν επ εμε την πτερναν αυτου

John 13:22, 23 (NET)

John 13:22, 23 (KJV)
The disciples began to look at one another, worried and perplexed to know which of them he was talking about. Then the disciples looked one on another, doubting of whom he spake.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἔβλεπον εἰς ἀλλήλους οἱ μαθηταὶ ἀπορούμενοι περὶ τίνος λέγει εβλεπον ουν εις αλληλους οι μαθηται απορουμενοι περι τινος λεγει εβλεπον ουν εις αλληλους οι μαθηται απορουμενοι περι τινος λεγει
One of his disciples, the one Jesus loved, was at the table to the right of Jesus in a place of honor. Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἦν ἀνακείμενος εἷς ἐκ τῶν μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ τοῦ Ἰησοῦ, ὃν ἠγάπα |ὁ| Ἰησοῦς ην δε ανακειμενος εις των μαθητων αυτου εν τω κολπω του ιησου ον ηγαπα ο ιησους ην δε ανακειμενος εις των μαθητων αυτου εν τω κολπω του ιησου ον ηγαπα ο ιησους

John 13:25, 26 (NET)

John 13:25, 26 (KJV)
Then the disciple whom Jesus loved leaned back against Jesus’ chest and asked him, “Lord, who is it?” He then lying on Jesus’ breast saith unto him, Lord, who is it?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀναπεσὼν |οὖν| ἐκεῖνος οὕτως ἐπὶ τὸ στῆθος τοῦ Ἰησοῦ λέγει αὐτῷ· κύριε, τίς ἐστιν επιπεσων δε εκεινος επι το στηθος του ιησου λεγει αυτω κυριε τις εστιν επιπεσων δε εκεινος ουτως επι το στηθος του ιησου λεγει αυτω κυριε τις εστιν
Jesus replied, “It is the one to whom I will give this piece of bread after I have dipped it in the dish.”  Then he dipped the piece of bread in the dish and gave it to Judas Iscariot, Simon’s son. Jesus answered, He it is, to whom I shall give a sop, when I have dipped it.  And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀποκρίνεται  [ὁ] Ἰησοῦς· ἐκεῖνος ἐστιν ᾧ ἐγὼ βάψω τὸ ψωμίον καὶ δώσω αὐτῷ. βάψας οὖν |τὸ| ψωμίον [λαμβάνει καὶ] δίδωσιν Ἰούδᾳ Σίμωνος Ἰσκαριώτου αποκρινεται ο ιησους εκεινος εστιν ω εγω βαψας το ψωμιον επιδωσω και εμβαψας το ψωμιον διδωσιν ιουδα σιμωνος ισκαριωτη αποκρινεται ο ιησους εκεινος εστιν ω εγω βαψας το ψωμιον επιδωσω και εμβαψας το ψωμιον διδωσιν ιουδα σιμωνος ισκαριωτη

[1] The NET parallel Greek text and NA28 had ὑμῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ημιν (KJV: for us).

[2] The NET parallel Greek text and NA28 had ἐπροφήτευσεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had προεφητευσε.

[3] The Stephanus Textus Receptus had the article ο preceding Jesus.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[4] The NET parallel Greek text and NA28 had ἐβουλεύσαντ here, where the Stephanus Textus Receptus and Byzantine Majority Text had συνεβουλευσαντο (KJV: took counsel together).

[5] Luke 12:4, 5 (NET)

[6] John 3:16b (NET)

[7] Matthew 25:41b (NET)

[8] The NET parallel Greek text and NA28 had ἰδὼν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειδως (KJV: perceiving).

[9] The NET parallel Greek text and NA28 had πάντων here, where the Stephanus Textus Receptus and Byzantine Majority Text had πασων.

[10] The Stephanus Textus Receptu and Byzantine Majority Text had δε (KJV: And) preceding Jesus.  The NET parallel Greek text and NA28 did not.

[11] The Stephanus Textus Receptu and Byzantine Majority Text had αυτω (KJV: him) following answered.  The NET parallel Greek text and NA28 did not.

[12] The Stephanus Textus Receptus and Byzantine Majority Text had πασων των εντολων (KJV: of all the commandments) here.  The NET parallel Greek text and NA28 did not.

[13] The NET parallel Greek text and NA28 had ἐστίν here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[14] The Stephanus Textus Receptus and Byzantine Majority Text had αυτη πρωτη εντολη (KJV: this is the first commandment) here.  The NET parallel Greek text and NA28 did not.

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

[16] The Stephanus Textus Receptus and Byzantine Majority Text had ομοια (KJV: like) here.  The NET parallel Greek text and NA28 did not.

[17] The NET parallel Greek text and NA28 had εἶπες here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπας (KJV: thou hast said).

[18] The Stephanus Textus Receptus had θεος (KJV: God) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[19] The Stephanus Textus Receptus and Byzantine Majority Text had και εξ ολης της ψυχης (KJV: and with all the soul) here.  The NET parallel Greek text and NA28 did not.

[20] The NET parallel Greek text and NA28 had περισσότερον here, where the Stephanus Textus Receptus and Byzantine Majority Text had πλειον (KJV: more).

[21] Here are a few essays where I began to grapple with the absolute and qualified or relative negation in New Testament Greek: Son of God – John, Part 2; Fear – Genesis, Part 7; Son of God – John, Part 3

[22] Matthew 25:42, 43 (NET)

[23] Matthew 25:34 (NET)

[24] Colossians 1:13 (NET)

[25] The NET parallel Greek text and NA28 had the article τῆς preceding earth.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[26] The Stephanus Textus Receptus and Byzantine Majority Text had αμην (KJV: Amen) here.  The NET parallel Greek text and NA28 did not

[27] John 5:21b (NET)

[28] Matthew 25:41 (NET)

[29] John 3:16b (NET)

[30] John 18:8, 9 (NET)

[31] The Stephanus Textus Receptus and Byzantine Majority Text had και οι γραμματεις (KJV: and the scribes) here.  The NET parallel Greek text and NA28 did not.

[32] The NET parallel Greek text and NA28 had γάρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: But).

[33] The Stephanus Textus Receptus had the article ο preceding Satan.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[34] The NET parallel Greek text and NA28 had καλούμενον here, where the Stephanus Textus Receptus and Byzantine Majority Text had επικαλουμενον (KJV: surnamed).

[35] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Judas.  The NET parallel Greek text and NA28 did not.

[36] In the NET parallel Greek text and NA28 Iscariot was spelled Ἰσκαριὼθ, and ισκαριωτης in the Stephanus Textus Receptus and Byzantine Majority Text.

[37] The NET parallel Greek text and NA28 had παραδοῖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδω.

[38] The NET parallel Greek text and NA28 had παραδοῖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδω.

[39] In the NET parallel Greek text and NA28 Judas was spelled Ἰούδας, and ιουδα in the Stephanus Textus Receptus and Byzantine Majority Text.

[40] The NET parallel Greek text and NA28 had παραδοῖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδω.

[41] John 13:2b (NET)

[42] The NET parallel Greek text and NA28 had τίνας here, where the Stephanus Textus Receptus and Byzantine Majority Text had the pronoun ους (KJV: whom).

[43] The NET parallel Greek text and NA28 had μου here, where the Stephanus Textus Receptus and Byzantine Majority Text had μετ εμου (KJV: with me).

[44] John 13:18b (NET)

[45] The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Then) here.  The NET parallel Greek text and NA28 did not.

[46] The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: Now) here.  The NET parallel Greek text and NA28 did not.

[47] NET note 57 explains the idiom.

[48] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἐκεῖνος οὕτως here, where the Stephanus Textus Receptus had simply εκεινος (KJV: He).

[49] The NET parallel Greek text and NA28 had ἀναπεσὼν here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιπεσων (KJV: lying on).

[50] The NET parallel Greek text and NA28 had καὶ δώσω αὐτῷ here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιδωσω (KJV: shall give).

[51] The NET parallel Greek text and NA28 had βάψω here, where the Stephanus Textus Receptus and Byzantine Majority Text had βαψας.

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

[53] The NET parallel Greek text and NA28 had βαψας here, where the Stephanus Textus Receptus and Byzantine Majority Text had εμβαψας (KJV: had dipped).

[54] The NET parallel Greek text and NA28 had λαμβάνει καὶ (λαμβάνει was not translated in the NET) here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[55] The NET parallel Greek text and NA28 had Ἰσκαριώτου here, where the Stephanus Textus Receptus and Byzantine Majority Text had ισκαριωτη.

Hannah’s Prayer, Part 4

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Near the end of Part 3 I began to consider whether the Masoretes added—for the pillars of the earth are HaShem’S, and He hath set the world upon them[1]—to Hannah’s prayer.  I suggested that they made the abrupt switch from the Savior/Judge Hannah had praised to the Creator as misdirection, so that one would not hear: He raiseth up the poor out of the dust, He lifteth up the needy from the dung-hill, to make them sit with princes, and inherit the throne of glory[2] leading inexorably to Jesus: He will be great, and will be called the Son of the Most High, and the Lord God will give him the throne of his father David.  He will reign over the house of Jacob forever, and his kingdom will never end.[3]

But how effective could such misdirection actually be?  If I think of Hannah’s Savior, I think of Jesus (Mathew 1:18-21 NET):

Now the birth of Jesus Christ happened this way.  While his mother Mary was engaged to Joseph, but before they came together, she was found to be pregnant through the Holy Spirit.  Because Joseph, her husband to be, was a righteous man, and because he did not want to disgrace her, he intended to divorce her privately.  When he had contemplated this, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit [Table].  She will give birth to a son and you will name him Jesus (Ἰησοῦν, a form of Ἰησοῦς), because he will save his people from their sins.”

If I think of Hannah’s Judge, I think of Jesus (John 5:19-23 NET):

So Jesus answered them,[4] “I tell you the solemn truth, the Son can do nothing on his own initiative, but only what he sees the Father doing.  For whatever the Father does, the Son does likewise.  For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed.  For just as the Father raises the dead and gives them life, so also the Son gives life to whomever he wishes.  Furthermore, the Father does not judge (κρίνει, a form of κρίνω) anyone, but has assigned all judgment (κρίσιν, a form of κρίσις) to the Son,  so that all people will honor[5] the Son just as they honor[6] the Father.  The one who does not honor the Son does not honor the Father who sent him.

So, given that the Father…has assigned all judgment to the Son, Jesus is the One to fear (Luke 12:4, 5 NET):

I tell you, my friends, do not be afraid (φοβηθῆτε, a form of φοβέω) of those who kill[7] the body, and after that have nothing more they can do.  But I will warn you whom you should fear (φοβηθῆτε): Fear (φοβήθητε, another form of φοβέω) the one who, after the killing, has authority to throw you into hell.  Yes, I tell you, fear (φοβήθητε) him!

But given that the Son can do nothing on his own initiative, but only what he sees the Father doing, the One to fear said (Luke 12:32-34 NET):

Do not be afraid (φοβοῦ, another form of φοβέω), little flock, for your Father is well pleased to give you the kingdom.  Sell your possessions and give to the poor.  Provide yourselves purses[8] that do not wear out – a treasure in heaven that never decreases, where no thief approaches and no moth destroys.  For where your treasure is, there your heart will be also.

For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.[9]  And it doesn’t really matter if Hannah or the Masoretes made the abrupt switch to the Creator: I still think of Jesus (John 1:1-18 NET).

In the beginning was the Word, and the Word was with God, and the Word was fully God.  The Word was with God in the beginning.  All things were created by him, and apart from him not one thing was created that has been created.  In him was life, and the life was the light of mankind.  And the light shines on in the darkness, but the darkness has not mastered it.

A man came, sent from God, whose name was John.  He came as a witness to testify about the light, so that everyone might believe through him.  He himself was not the light, but he came to testify about the light.  The true light, who gives light to everyone, was coming into the world.  He was in the world, and the world was created by him, but the world did not recognize him.  He came to what was his own, but his own people did not receive him.  But to all who have received him – those who believe in his name – he has given the right to become God’s children – children not born by human parents or by human desire or a husband’s decision, but by God.

Now the Word became flesh and took up residence among us.  We saw his glory – the glory of the one and only, full of grace and truth, who came from the Father.  John testified about him and shouted out, “This one was the one about whom I said, ‘He who comes after me is greater than I am, because he existed before me.’”  For we have all received from his fullness one gracious gift after another.  For the law was given through Moses, but grace and truth came about through Jesus Christ (Table).  No one has ever seen God.  The only one, himself God, who is in closest fellowship with the Father, has made God known (Table).

If inherit the throne of glory upset the Masoretes as I’ve suggested, why add for the pillars of the earth are HaShem’S, and He hath set the world upon them for misdirection?  Why not simply remove inherit the throne of glory?

I suspect that the throne of glory was still important to the Masoretes, its geographical location, if not the One who will sit upon it: At that time (when they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more), Jeremiah prophesied, they shall call Jerusalem the throne (כִּסֵּ֣א) of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart.[10]

Jeremiah was sent to the people of the southern kingdom of Judah with a warning of coming devastation at the hands of the Babylonians (Jeremiah 14:17, 18 Tanakh):

Therefore thou shalt say this word unto them; Let mine eyes run down with tears night and day, and let them not cease: for the virgin daughter of my people is broken with a great breach, with a very grievous blow.  If I go forth into the field, then behold the slain with the sword! and if I enter into the city, then behold them that are sick with famine! yea, both the prophet and the priest go about into a land that they know not.

I admit to being confused (Table7 below) whether Jeremiah continued with the words he was given or began, disobediently, to intercede for the people despite his best intentions (Jeremiah 14:19, 20 Tanakh):

Hast thou utterly rejected Judah? hath thy soul lothed Zion? why hast thou smitten us, and there is no healing for us? we looked for peace, and there is no good; and for the time of healing, and behold trouble!  We acknowledge, O LORD, our wickedness, and the iniquity of our fathers: for we have sinned against thee.

How Judah sinned (חָטָ֖אנוּ; Septuagint: ἡμάρτομεν, a form of ἁμαρτάνω) against God had been discussed previously.

Masoretic Text

 Septuagint
Jeremiah 3:6-11 (Tanakh) Jeremiah 3:6-11 (NET) Jeremiah 3:6-11 (NETS)

Jeremiah 3:6-11 (Elpenor English)
The LORD said also unto me in the days of Josiah the king, Hast thou seen that which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot. When Josiah was king of Judah, the Lord said to me, “Jeremiah, you have no doubt seen what wayward Israel has done.  You have seen how she went up to every high hill and under every green tree to give herself like a prostitute to other gods. And the Lord said to me in the days of King Iosias: Have you seen what the settlement of Israel did to me?  They went to every high mountain and under every woodland tree and played the whore there. And the Lord said to me in the days of Josias the king, Hast thou seen what things the house of Israel has done to me? they have gone on every high mountain, and under every shady tree, and have committed fornication there.
And I said after she had done all these things, Turn thou unto me.  But she returned not.  And her treacherous sister Judah saw it. Yet even after she had done all that, I thought that she might come back to me.  But she did not.  Her sister, unfaithful Judah, saw what she did. And I said after she did all these things, “Return to me,” but she did not return, and faithless Iouda saw her faithlessness. And I said after she had committed all these acts of fornication, Turn again to me.  Yet she returned not.  And faithless Juda saw her faithlessness.
And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also. She also saw that, because of wayward Israel’s adulterous worship of other gods, I sent her away and gave her divorce papers.  But still her unfaithful sister Judah was not afraid, and she too went and gave herself like a prostitute to other gods. And I saw that for everything in which the settlement of Israel was caught, [in which she committed adultery], and I sent her away and gave her a document of dismissal, and faithless Iouda did not fear, but she too went and played the whore. And I saw that (for all the sins of which she was convicted, wherein the house of Israel committed adultery, and I put her away, and gave into her hands a bill of divorcement,) yet faithless Juda feared not, but went and herself also committed fornication.
And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with stocks. Because she took her prostitution so lightly, she defiled the land through her adulterous worship of gods made of wood and stone. And her whoredom came to nothing, and she committed adultery with tree and stone. And her fornication was nothing accounted of; and she committed adultery with wood and stone.
And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the LORD. In spite of all this, Israel’s sister, unfaithful Judah, has not turned back to me with any sincerity; she has only pretended to do so,” says the Lord. And in all these things faithless Iouda did not return to me with her whole heart, but only in pretense. And for all these things faithless Juda turned not to me with all her heart, but falsely.
And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah. Then the Lord said to me, “Under the circumstances, wayward Israel could even be considered less guilty than unfaithful Judah. And the Lord said to me: Israel has justified his soul vis-à-vis faithless Iouda. And the Lord said to me, Israel has justified himself more than faithless Juda.

The southern kingdom of Judah worshiped the gods of the nations around them and engaged in the sexual practices of that worship,[11] as the northern kingdom of Israel had done before them.  Do not abhor us, for thy name’s sake, Jeremiah continued, do not disgrace the throne of thy glory: remember, break not thy covenant with us.  Are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? art not thou he, O LORD our God? therefore we will wait upon thee: for thou hast made all these things.[12]

Though a time will come when Jerusalem will be called the throne (כִּסֵּ֣א) of the LORD; and all the nations shall be gathered unto it, it was not to be at this this time, though Jeremiah prayed do not disgrace the throne (כִּסֵּ֣א) of thy glory (Jeremiah 15:1-6 Tanakh).

Then said the LORD unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people: cast them out of my sight, and let them go forth.  And it shall come to pass, if they say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith the LORD; Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity.  And I will appoint over them four kinds, saith the LORD: the sword to slay, and the dogs to tear, and the fowls of the heaven, and the beasts of the earth, to devour and destroy.  And I will cause them to be removed into all kingdoms of the earth, because of Manasseh (2 Kings 21:1-9) the son of Hezekiah king of Judah, for that which he did in Jerusalem.  For who shall have pity upon thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask how thou doest?  Thou hast forsaken me, saith the LORD, thou art gone backward: therefore will I stretch out my hand against thee, and destroy thee; I am weary with repenting.

This reminds me of Jesus’ warning to his followers (Hebrews 10:26-31 NET):

For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us, but only a certain fearful expectation of judgment and a fury of fire that will consume God’s enemies.  Someone who rejected the law of Moses was put to death without mercy on the testimony of two or three witnesses (Table).  How much greater punishment do you think that person deserves who has contempt for the Son of God, and profanes the blood of the covenant that made him holy, and insults the Spirit of grace?  For we know the one who said, “Vengeance is mine, I will repay,” and again, “The Lord will judge his people” (Table).  It is a terrifying thing to fall into the hands of the living God.

As I recall my own life, knowing that God’s patience with sinners is finite, I wonder: How is it that I have not exhausted his patience?

The only answer that makes any sense to me is that I have Jesus, a merciful and faithful high priest, who sat down at the right hand of the throne of the Majesty in heaven, a minister in the sanctuary and the true tabernacle that the Lord, not[13] man, set up[14] (Hebrews 7:24-28 NET).

[H]e holds his priesthood permanently since he lives forever.  So he is able to save completely those who come to God through him, because he always lives to intercede for them.  For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens (Table).  He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all.  For the law appoints as high priests men subject to weakness, but the word of solemn affirmation that came after the law appoints a son made perfect forever.

Though I still can’t determine for certain whether the Masoretes added, or the rabbis failed to translate—for the pillars of the earth are HaShem’S, and He hath set the world upon them—I trust that this study has helped me to mitigate any ill intent.

Tables comparing Jeremiah 3:16, 17; 14:17; 14:18; 14:19; 14:20; 3:6; 3:7; 3:8; 3:9; 3:10; 3:11; 14:21; 14:22; 15:1; 15:2; 15:3; 15:4; 15:5 and 15:6 in the Tanakh, KJV and NET and tables comparing Jeremiah 3:16, 17; 14:17; 14:18; 14:19; 14:20; 3:6; 3:7; 3:8; 3:9; 3:10; 3:11; 14:21; 14:22; 15:1; 15:2; 15:3; 15:4; 15:5 and 15:6 in the Septuagint (BLB and Elpenor) follow.  Following these are tables comparing John 5:19; 5:23; Luke 12:4; 12:33 and Hebrews 8:2 in the NET and KJV.

Jeremiah 3:16, 17 (Tanakh)

 Jeremiah 3:16, 17 (KJV)

Jeremiah 3:16, 17 (NET)
And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more. And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more. In those days, your population will greatly increase in the land. At that time,” says the Lord, “people will no longer talk about having the ark that contains the Lord’s covenant with us. They will not call it to mind, remember it, or miss it. No, that will not be done any more!
At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart. At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart. At that time the city of Jerusalem will be called the Lord’s throne.  All nations will gather there in Jerusalem to honor the Lord’s name.  They will no longer follow the stubborn inclinations of their own evil hearts.

Jeremiah 3:16, 17 (Septuagint BLB)

Jeremiah 3:16, 17 (Septuagint Elpenor)
καὶ ἔσται ἐὰν πληθυνθῆτε καὶ αὐξηθῆτε ἐπὶ τῆς γῆς ἐν ταῗς ἡμέραις ἐκείναις λέγει κύριος οὐκ ἐροῦσιν ἔτι κιβωτὸς διαθήκης ἁγίου Ισραηλ οὐκ ἀναβήσεται ἐπὶ καρδίαν οὐκ ὀνομασθήσεται οὐδὲ ἐπισκεφθήσεται καὶ οὐ ποιηθήσεται ἔτι καὶ ἔσται ἐὰν πληθυνθῆτε καὶ αὐξηθῆτε ἐπὶ τῆς γῆς, λέγει Κύριος, ἐν ταῖς ἡμέραις ἐκείναις, οὐκ ἐροῦσιν ἔτι· κιβωτὸς διαθήκης ἁγίου ᾿Ισραήλ, οὐκ ἀναβήσεται ἐπὶ καρδίαν, οὐκ ὀνομασθήσεται οὐδὲ ἐπισκεφθήσεται καὶ οὐ ποιηθήσεται ἔτι
ἐν ταῗς ἡμέραις ἐκείναις καὶ ἐν τῷ καιρῷ ἐκείνῳ καλέσουσιν τὴν Ιερουσαλημ θρόνος κυρίου καὶ συναχθήσονται εἰς αὐτὴν πάντα τὰ ἔθνη καὶ οὐ πορεύσονται ἔτι ὀπίσω τῶν ἐνθυμημάτων τῆς καρδίας αὐτῶν τῆς πονηρᾶς ἐν ταῖς ἡμέραις ἐκείναις καὶ ἐν τῷ καιρῷ ἐκείνῳ καλέσουσι τὴν ῾Ιερουσαλὴμ Θρόνον Κυρίου, καὶ συναχθήσονται πάντα τὰ ἔθνη εἰς αὐτὴν καὶ οὐ πορεύσονται ἔτι ὀπίσω τῶν ἐνθυμημάτων τῆς καρδίας αὐτῶν τῆς πονηρᾶς

Jeremiah 3:16, 17 (NETS)

Jeremiah 3:16, 17 (English Elpenor)
And it will be, if you multiply and increase in the land, in those days, says the Lord, they shall no longer say, “Ark of the covenant of the holy one of Israel.”  It shall not come up in the heart; it shall not be named nor be considered, and it shall not be made again. And it shall come to pass that when ye are multiplied and increased upon the land, saith the Lord, in those days they shall say no more, The ark of the covenant of the Holy One of Israel: it shall not come to mind; it shall not be named; neither shall it be visited; nor shall [this] be done any more.
In those days and at that time they shall call Ierousalem “The Lord’s Throne,” and all the nations shall be gathered into her, and they shall no longer walk after the notions of their own evil heart. In those days and at that time they shall call Jerusalem the throne of the Lord; and all the nations shall be gathered to it: and they shall not walk any more after the imaginations of their evil heart.

Jeremiah 14:17 (Tanakh)

 Jeremiah 14:17 (KJV)

Jeremiah 14:17 (NET)
Therefore thou shalt say this word unto them; Let mine eyes run down with tears night and day, and let them not cease: for the virgin daughter of my people is broken with a great breach, with a very grievous blow. Therefore thou shalt say this word unto them; Let mine eyes run down with tears night and day, and let them not cease: for the virgin daughter of my people is broken with a great breach, with a very grievous blow. “Tell these people this, Jeremiah: ‘My eyes overflow with tears day and night without ceasing.  For my people, my dear children, have suffered a crushing blow.  They have suffered a serious wound

Jeremiah 14:17 (Septuagint BLB)

Jeremiah 14:17 (Septuagint Elpenor)
καὶ ἐρεῗς πρὸς αὐτοὺς τὸν λόγον τοῦτον καταγάγετε ἐπ᾽ ὀφθαλμοὺς ὑμῶν δάκρυα ἡμέρας καὶ νυκτός καὶ μὴ διαλιπέτωσαν ὅτι συντρίμματι συνετρίβη θυγάτηρ λαοῦ μου καὶ πληγῇ ὀδυνηρᾷ σφόδρα καὶ ἐρεῖς πρὸς αὐτοὺς τὸν λόγον τοῦτον· καταγάγετε ἐπ’ ὀφθαλμοὺς ὑμῶν δάκρυα ἡμέρας καὶ νυκτός, καὶ μὴ διαλιπέτωσαν, ὅτι συντρίμματι συνετρίβη θυγάτηρ λαοῦ μου καὶ πληγὴ ὀδυνηρὰ σφόδρα

Jeremiah 14:17 (NETS)

Jeremiah 14:17 (English Elpenor)
And you shall say to them this word: Bring down upon your eyes tears day and night, and let them not cease, because the daughter of my people was shattered with a fracture and with a very grievous blow. And thou shalt speak this word to them; Let your eyes shed tears day and night, and let them not cease: for the daughter of my people has been sorely bruised, and her plague is very grievous.

Jeremiah 14:18 (Tanakh)

 Jeremiah 14:18 (KJV)

Jeremiah 14:18 (NET)
If I go forth into the field, then behold the slain with the sword! and if I enter into the city, then behold them that are sick with famine! yea, both the prophet and the priest go about into a land that they know not. If I go forth into the field, then behold the slain with the sword! and if I enter into the city, then behold them that are sick with famine! yea, both the prophet and the priest go about into a land that they know not. If I go out into the countryside, I see those who have been killed in battle. If I go into the city, I see those who are sick because of starvation. For both prophet and priest–they go peddling in the land but they are not humbled.’”

Jeremiah 14:18 (Septuagint BLB)

Jeremiah 14:18 (Septuagint Elpenor)
ἐὰν ἐξέλθω εἰς τὸ πεδίον καὶ ἰδοὺ τραυματίαι μαχαίρας καὶ ἐὰν εἰσέλθω εἰς τὴν πόλιν καὶ ἰδοὺ πόνος λιμοῦ ὅτι ἱερεὺς καὶ προφήτης ἐπορεύθησαν εἰς γῆν ἣν οὐκ ᾔδεισαν ἐὰν ἐξέλθω εἰς τὸ πεδίον, καὶ ἰδοὺ τραυματίαι μαχαίρας, καὶ ἐὰν εἰσέλθω εἰς τὴν πόλιν, καὶ ἰδοὺ πόνος λιμοῦ· ὅτι ἱερεὺς καὶ προφήτης ἐπορεύθησαν εἰς γῆν, ἣν οὐκ ᾔδεισαν

Jeremiah 14:18 (NETS)

Jeremiah 14:18 (English Elpenor)
If I go out into the plain, and behold, casualties of a dagger!  And if I enter into the city, and behold, hardship of famine, because priest and prophet went to a land of which they had no knowledge! If I go forth into the plain, then behold the slain by the sword! and if I enter into the city, then behold the distress of famine! for priest and prophet have gone to a land which they knew not.

Jeremiah 14:19 (Tanakh)

 Jeremiah 14:19 (KJV)

Jeremiah 14:19 (NET)
Hast thou utterly rejected Judah? hath thy soul lothed Zion? why hast thou smitten us, and there is no healing for us? we looked for peace, and there is no good; and for the time of healing, and behold trouble! Hast thou utterly rejected Judah? hath thy soul lothed Zion? why hast thou smitten us, and there is no healing for us? we looked for peace, and there is no good; and for the time of healing, and behold trouble! Then I said, “Lord, have you completely rejected the nation of Judah?  Do you despise the city of Zion?  Why have you struck us with such force that we are beyond recovery?  We hope for peace, but nothing good has come of it.  We hope for a time of relief from our troubles, but experience terror.

Jeremiah 14:19 (Septuagint BLB)

Jeremiah 14:19 (Septuagint Elpenor)
μὴ ἀποδοκιμάζων ἀπεδοκίμασας τὸν Ιουδαν καὶ ἀπὸ Σιων ἀπέστη ἡ ψυχή σου ἵνα τί ἔπαισας ἡμᾶς καὶ οὐκ ἔστιν ἡμῗν ἴασις ὑπεμείναμεν εἰς εἰρήνην καὶ οὐκ ἦν ἀγαθά εἰς καιρὸν ἰάσεως καὶ ἰδοὺ ταραχή μὴ ἀποδοκιμάζων ἀπεδοκίμασας τὸν ᾿Ιούδαν, καὶ ἀπὸ Σιὼν ἀπέστη ἡ ψυχή σου; ἱνατί ἔπαισας ἡμᾶς, καὶ οὐκ ἔστιν ἡμῖν ἴασις; ὑπεμείναμεν εἰς εἰρήνην, καὶ οὐκ ἦν ἀγαθά· εἰς καιρὸν ἰάσεως, καὶ ἰδοὺ ταραχή

Jeremiah 14:19 (NETS)

Jeremiah 14:19 (English Elpenor)
Surely when rejecting, you did not reject Iouda?  And has your soul departed from Sion?  We waited for peace, and there was no good, for a time of healing, and behold, disturbance. Hast thou utterly rejected Juda? and has thy soul departed from Sion? wherefore has thou smitten us, and there is no healing for us? we waited for peace, but there was no prosperity; for a time of healing, and behold trouble!

Jeremiah 14:20 (Tanakh)

 Jeremiah 14:20 (KJV)

Jeremiah 14:20 (NET)
We acknowledge, O LORD, our wickedness, and the iniquity of our fathers: for we have sinned against thee. We acknowledge, O LORD, our wickedness, and the iniquity of our fathers: for we have sinned against thee. Lord, we confess that we have been wicked.  We confess that our ancestors have done wrong.  We have indeed sinned against you.

Jeremiah 14:20 (Septuagint BLB)

Jeremiah 14:20 (Septuagint Elpenor)
ἔγνωμεν κύριε ἁμαρτήματα ἡμῶν ἀδικίας πατέρων ἡμῶν ὅτι ἡμάρτομεν ἐναντίον σου ἔγνωμεν, Κύριε, ἁμαρτήματα ἡμῶν, ἀδικίας πατέρων ἡμῶν, ὅτι ἡμάρτομεν ἐναντίον σου

Jeremiah 14:20 (NETS)

Jeremiah 14:20 (English Elpenor)
We were aware of our sins, O Lord, injustices of our fathers, because we have sinned before you. We know, O Lord, our sins, [and] the iniquities of our fathers: for we have sinned before thee.

Jeremiah 3:6 (Tanakh)

 Jeremiah 3:6 (KJV)

Jeremiah 3:6 (NET)
The LORD said also unto me in the days of Josiah the king, Hast thou seen that which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot. The LORD said also unto me in the days of Josiah the king, Hast thou seen that which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot. When Josiah was king of Judah, the Lord said to me, “Jeremiah, you have no doubt seen what wayward Israel has done.  You have seen how she went up to every high hill and under every green tree to give herself like a prostitute to other gods.

Jeremiah 3:6 (Septuagint BLB)

Jeremiah 3:6 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρός με ἐν ταῗς ἡμέραις Ιωσια τοῦ βασιλέως εἶδες ἃ ἐποίησέν μοι ἡ κατοικία τοῦ Ισραηλ ἐπορεύθησαν ἐπὶ πᾶν ὄρος ὑψηλὸν καὶ ὑποκάτω παντὸς ξύλου ἀλσώδους καὶ ἐπόρνευσαν ἐκεῗ Καὶ εἶπε Κύριος πρός με ἐν ταῖς ἡμέραις ᾿Ιωσίου τοῦ βασιλέως· εἶδες ἃ ἐποίησέ μοι ἡ κατοικία τοῦ ᾿Ισραήλ; ἐπορεύθησαν ἐπὶ πᾶν ὄρος ὑψηλὸν καὶ ὑποκάτω παντὸς ξύλου ἀλσώδους, καὶ ἐπόρνευσαν ἐκεῖ

Jeremiah 3:6 (NETS)

Jeremiah 3:6 (English Elpenor)
And the Lord said to me in the days of King Iosias: Have you seen what the settlement of Israel did to me?  They went to every high mountain and under every woodland tree and played the whore there. And the Lord said to me in the days of Josias the king, Hast thou seen what things the house of Israel has done to me? they have gone on every high mountain, and under every shady tree, and have committed fornication there.

Jeremiah 3:7 (Tanakh)

 Jeremiah 3:7 (KJV)

Jeremiah 3:7 (NET)
And I said after she had done all these things, Turn thou unto me.  But she returned not.  And her treacherous sister Judah saw it. And I said after she had done all these things, Turn thou unto me.  But she returned not.  And her treacherous sister Judah saw it. Yet even after she had done all that, I thought that she might come back to me.  But she did not.  Her sister, unfaithful Judah, saw what she did.

Jeremiah 3:7 (Septuagint BLB)

Jeremiah 3:7 (Septuagint Elpenor)
καὶ εἶπα μετὰ τὸ πορνεῦσαι αὐτὴν ταῦτα πάντα πρός με ἀνάστρεψον καὶ οὐκ ἀνέστρεψεν καὶ εἶδεν τὴν ἀσυνθεσίαν αὐτῆς ἡ ἀσύνθετος Ιουδα καὶ εἶπα μετὰ τὸ πορνεῦσαι αὐτὴν ταῦτα πάντα· πρός με ἀνάστρεψον, καὶ οὐκ ἀνέστρεψε· καὶ εἶδε τὴν ἀσυνθεσίαν αὐτῆς ἡ ἀσύνθετος ᾿Ιούδα

Jeremiah 3:7 (NETS)

Jeremiah 3:7 (English Elpenor)
And I said after she did all these things, “Return to me,” but she did not return, and faithless Iouda saw her faithlessness. And I said after she had committed all these acts of fornication, Turn again to me.  Yet she returned not.  And faithless Juda saw her faithlessness.

Jeremiah 3:8 (Tanakh)

 Jeremiah 3:8 (KJV)

Jeremiah 3:8 (NET)
And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also. And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also. She also saw that, because of wayward Israel’s adulterous worship of other gods, I sent her away and gave her divorce papers.  But still her unfaithful sister Judah was not afraid, and she too went and gave herself like a prostitute to other gods.

Jeremiah 3:8 (Septuagint BLB)

Jeremiah 3:8 (Septuagint Elpenor)
καὶ εἶδον διότι περὶ πάντων ὧν κατελήμφθη ἐν οἷς ἐμοιχᾶτο ἡ κατοικία τοῦ Ισραηλ καὶ ἐξαπέστειλα αὐτὴν καὶ ἔδωκα αὐτῇ βιβλίον ἀποστασίου εἰς τὰς χεῗρας αὐτῆς καὶ οὐκ ἐφοβήθη ἡ ἀσύνθετος Ιουδα καὶ ἐπορεύθη καὶ ἐπόρνευσεν καὶ αὐτή καὶ εἶδον διότι περὶ πάντων ὧν κατελήφθη, ἐν οἷς ἐμοιχᾶτο ἡ κατοικία ᾿Ισραήλ, καὶ ἐξαπέστειλα αὐτὴν καὶ ἔδωκα αὐτῇ βιβλίον ἀποστασίου εἰς τὰς χεῖρας αὐτῆς· καὶ οὐκ ἐφοβήθη ἡ ἀσύνθετος ᾿Ιούδα καὶ ἐπορεύθη καὶ ἐπόρνευσε καὶ αὐτή

Jeremiah 3:8 (NETS)

Jeremiah 3:8 (English Elpenor)
And I saw that for everything in which the settlement of Israel was caught, [in which she committed adultery], and I sent her away and gave her a document of dismissal, and faithless Iouda did not fear, but she too went and played the whore. And I saw that (for all the sins of which she was convicted, wherein the house of Israel committed adultery, and I put her away, and gave into her hands a bill of divorcement,) yet faithless Juda feared not, but went and herself also committed fornication.

Jeremiah 3:9 (Tanakh)

 Jeremiah 3:9 (KJV)

Jeremiah 3:9 (NET)
And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with stocks. And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with stocks. Because she took her prostitution so lightly, she defiled the land through her adulterous worship of gods made of wood and stone.

Jeremiah 3:9 (Septuagint BLB)

Jeremiah 3:9 (Septuagint Elpenor)
καὶ ἐγένετο εἰς οὐθὲν ἡ πορνεία αὐτῆς καὶ ἐμοίχευσεν τὸ ξύλον καὶ τὸν λίθον καὶ ἐγένετο εἰς οὐθὲν ἡ πορνεία αὐτῆς, καὶ ἐμοίχευσε τὸ ξύλον καὶ τὸν λίθον

Jeremiah 3:9 (NETS)

Jeremiah 3:9 (English Elpenor)
And her whoredom came to nothing, and she committed adultery with tree and stone. And her fornication was nothing accounted of; and she committed adultery with wood and stone.

Jeremiah 3:10 (Tanakh)

 Jeremiah 3:10 (KJV)

Jeremiah 3:10 (NET)
And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the LORD. And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the LORD. In spite of all this, Israel’s sister, unfaithful Judah, has not turned back to me with any sincerity; she has only pretended to do so,” says the Lord.

Jeremiah 3:10 (Septuagint BLB)

Jeremiah 3:10 (Septuagint Elpenor)
καὶ ἐν πᾶσιν τούτοις οὐκ ἐπεστράφη πρός με ἡ ἀσύνθετος Ιουδα ἐξ ὅλης τῆς καρδίας αὐτῆς ἀλλ᾽ ἐπὶ ψεύδει καὶ ἐν πᾶσι τούτοις οὐκ ἀπεστράφη πρός με ἡ ἀσύνθετος ᾿Ιούδα ἐξ ὅλης τῆς καρδίας αὐτῆς, ἀλλ’ ἐπὶ ψεύδει

Jeremiah 3:10 (NETS)

Jeremiah 3:10 (English Elpenor)
And in all these things faithless Iouda did not return to me with her whole heart, but only in pretense. And for all these things faithless Juda turned not to me with all her heart, but falsely.

Jeremiah 3:11 (Tanakh)

 Jeremiah 3:11 (KJV)

Jeremiah 3:11 (NET)
And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah. And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah. Then the Lord said to me, “Under the circumstances, wayward Israel could even be considered less guilty than unfaithful Judah.

Jeremiah 3:11 (Septuagint BLB)

Jeremiah 3:11 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρός με ἐδικαίωσεν τὴν ψυχὴν αὐτοῦ Ισραηλ ἀπὸ τῆς ἀσυνθέτου Ιουδα καὶ εἶπε Κύριος πρός με· ἐδικαίωσε τὴν ψυχὴν αὐτοῦ ᾿Ισραὴλ ἀπὸ τῆς ἀσυνθέτου ᾿Ιούδα

Jeremiah 3:11 (NETS)

Jeremiah 3:11 (English Elpenor)
And the Lord said to me: Israel has justified his soul vis-à-vis faithless Iouda. And the Lord said to me, Israel has justified himself more than faithless Juda.

Jeremiah 14:21 (Tanakh)

 Jeremiah 14:21 (KJV)

Jeremiah 14:21 (NET)
Do not abhor us, for thy name’s sake, do not disgrace the throne (כִּסֵּ֣א) of thy glory (כְבוֹדֶ֑ךָ): remember, break not thy covenant with us. Do not abhor us, for thy name’s sake, do not disgrace the throne (כסא) of thy glory (כבודך): remember, break not thy covenant with us. For the honor of your name, do not treat Jerusalem with contempt.  Do not treat with disdain the place where your glorious (kâbôd, כבודך) throne (kissêʼ, כסא) sits.  Be mindful of your covenant with us.  Do not break it!

Jeremiah 14:21 (Septuagint BLB)

Jeremiah 14:21 (Septuagint Elpenor)
κόπασον διὰ τὸ ὄνομά σου μὴ ἀπολέσῃς θρόνον δόξης σου μνήσθητι μὴ διασκεδάσῃς τὴν διαθήκην σου τὴν μεθ᾽ ἡμῶν κόπασον διὰ τὸ ὄνομά σου, μὴ ἀπολέσῃς θρόνον δόξης σου· μνήσθητι, μὴ διασκεδάσῃς τὴν διαθήκην σου τὴν μεθ’ ἡμῶν

Jeremiah 14:21 (NETS)

Jeremiah 14:21 (English Elpenor)
Stop for your name’s sake; do not destroy the throne of your glory; remember, do not scatter your covenant with us. Refrain for thy name’s sake, destroy not the throne of thy glory: remember, break not thy covenant with us.

Jeremiah 14:22 (Tanakh)

 Jeremiah 14:22 (KJV)

Jeremiah 14:22 (NET)
Are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? art not thou he, O LORD our God? therefore we will wait upon thee: for thou hast made all these things. Are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? art not thou he, O LORD our God? therefore we will wait upon thee: for thou hast made all these things. Do any of the worthless idols of the nations cause rain to fall?  Do the skies themselves send showers?  Is it not you, O Lord our God, who does this?  So we put our hopes in you because you alone do all this.”

Jeremiah 14:22 (Septuagint BLB)

Jeremiah 14:22 (Septuagint Elpenor)
μὴ ἔστιν ἐν εἰδώλοις τῶν ἐθνῶν ὑετίζων καὶ εἰ ὁ οὐρανὸς δώσει πλησμονὴν αὐτοῦ οὐχὶ σὺ εἶ αὐτός καὶ ὑπομενοῦμέν σε ὅτι σὺ ἐποίησας πάντα ταῦτα μὴ ἔστιν ἐν εἰδώλοις τῶν ἐθνῶν ὑετίζων; καὶ εἰ ὁ οὐρανὸς δώσει πλησμονὴν αὐτοῦ, οὐχὶ σὺ εἶ αὐτός; καὶ ὑπομενοῦμέν σε, Κύριε, ὅτι σὺ ἐποίησας πάντα ταῦτα

Jeremiah 14:22 (NETS)

Jeremiah 14:22 (English Elpenor)
Surely, there is no one among idols of the nations that brings rain?  And whether the sky will give its abundance…?  Is it not you yourself?  And we will wait on you, because it is you who did all these things. Is there any one among the idols of the Gentiles that can give rain? and will the sky yield his fulness [at their bidding]? Art not thou he? we will even wait on thee, O Lord: for thou hast made all these things.

Jeremiah 15:1 (Tanakh)

 Jeremiah 15:1 (KJV)

Jeremiah 15:1 (NET)
Then said the LORD unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people: cast them out of my sight, and let them go forth. Then said the LORD unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people: cast them out of my sight, and let them go forth. Then the Lord said to me, “Even if Moses and Samuel stood before me pleading for these people, I would not feel pity for them!  Get them away from me!  Tell them to go away!

Jeremiah 15:1 (Septuagint BLB)

Jeremiah 15:1 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρός με ἐὰν στῇ Μωυσῆς καὶ Σαμουηλ πρὸ προσώπου μου οὐκ ἔστιν ἡ ψυχή μου πρὸς αὐτούς ἐξαπόστειλον τὸν λαὸν τοῦτον καὶ ἐξελθέτωσαν ΚΑΙ εἶπε Κύριος πρός με· ἐὰν στῇ Μωσῆς καὶ Σαμουὴλ πρὸ προσώπου μου, οὐκ ἔστιν ἡ ψυχή μου πρὸς αὐτούς· ἐξαπόστειλον τὸν λαὸν τοῦτον, καὶ ἐξελθέτωσαν

Jeremiah 15:1 (NETS)

Jeremiah 15:1 (English Elpenor)
And the Lord said to me: If Moyses and Samouel stood before me, my soul would not be toward them.  Send this people away, and let them go! And the Lord said to me, Though Moses and Samuel stood before my face, my soul could not be toward them: dismiss this people, and let them go forth.

Jeremiah 15:2 (Tanakh)

 Jeremiah 15:2 (KJV)

Jeremiah 15:2 (NET)
And it shall come to pass, if they say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith the LORD; Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity. And it shall come to pass, if they say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith the LORD; Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity. If they ask you, ‘Where should we go?’ tell them the Lord says this: “Those who are destined to die of disease will go to death by disease.  Those who are destined to die in war will go to death in war.  Those who are destined to die of starvation will go to death by starvation.  Those who are destined to go into exile will go into exile.”

Jeremiah 15:2 (Septuagint BLB)

Jeremiah 15:2 (Septuagint Elpenor)
καὶ ἔσται ἐὰν εἴπωσιν πρὸς σέ ποῦ ἐξελευσόμεθα καὶ ἐρεῗς πρὸς αὐτούς τάδε λέγει κύριος ὅσοι εἰς θάνατον εἰς θάνατον καὶ ὅσοι εἰς μάχαιραν εἰς μάχαιραν καὶ ὅσοι εἰς λιμόν εἰς λιμόν καὶ ὅσοι εἰς αἰχμαλωσίαν εἰς αἰχμαλωσίαν καὶ ἔσται ἐὰν εἴπωσι πρὸς σέ· ποῦ ἐξελευσόμεθα; καὶ ἐρεῖς πρὸς αὐτούς· τάδε λέγει Κύριος· ὅσοι εἰς θάνατον, εἰς θάνατον· καὶ ὅσοι εἰς μάχαιραν, εἰς μάχαιραν· καί ὅσοι εἰς λιμόν, εἰς λιμόν· καὶ ὅσοι εἰς αἰχμαλωσίαν, εἰς αἰχμαλωσίαν

Jeremiah 15:2 (NETS)

Jeremiah 15:2 (English Elpenor)
And it shall be, if they say to you, “Where shall we go?” you shall also say to them: This is what the Lord says: Those destined for death, to death, and those destined for a dagger, to a dagger; and those destined for famine, to famine, and those destined for captivity, to captivity. And it shall be, if they say to thee, Whither shall we go forth? then thou shalt say to them, Thus saith the Lord; As many as are for death, to death; and as many as are for famine, to famine; and as many as are for the sword, to the sword; and as many as are for captivity, to captivity.

Jeremiah 15:3 (Tanakh)

 Jeremiah 15:3 (KJV)

Jeremiah 15:3 (NET)
And I will appoint over them four kinds, saith the LORD: the sword to slay, and the dogs to tear, and the fowls of the heaven, and the beasts of the earth, to devour and destroy. And I will appoint over them four kinds, saith the LORD: the sword to slay, and the dogs to tear, and the fowls of the heaven, and the beasts of the earth, to devour and destroy. “I will punish them in four different ways: I will have war kill them.  I will have dogs drag off their dead bodies.  I will have birds and wild beasts devour and destroy their corpses.

Jeremiah 15:3 (Septuagint BLB)

Jeremiah 15:3 (Septuagint Elpenor)
καὶ ἐκδικήσω ἐπ᾽ αὐτοὺς τέσσαρα εἴδη λέγει κύριος τὴν μάχαιραν εἰς σφαγὴν καὶ τοὺς κύνας εἰς διασπασμὸν καὶ τὰ θηρία τῆς γῆς καὶ τὰ πετεινὰ τοῦ οὐρανοῦ εἰς βρῶσιν καὶ εἰς διαφθοράν καὶ ἐκδικήσω ἐπ’ αὐτοὺς τέσσαρα εἴδη, λέγει Κύριος· τὴν μάχαιραν εἰς σφαγὴν καὶ τοὺς κύνας εἰς διασπασμὸν καὶ τὰ θηρία τῆς γῆς καὶ τὰ πετεινὰ τοῦ οὐρανοῦ εἰς βρῶσιν καὶ εἰς διαφθοράν

Jeremiah 15:3 (NETS)

Jeremiah 15:3 (English Elpenor)
And I will avenge on them four kinds, says the Lord: the dagger for slaughter and the dogs for tearing and the wild animals of the earth and the birds of the air for eating and for corruption. And I will punish them with four kinds [of death], saith the Lord, the sword to slay, and the dogs to tear, and the wild beasts of the earth, and the birds of the sky to devour and destroy.

Jeremiah 15:4 (Tanakh)

 Jeremiah 15:4 (KJV)

Jeremiah 15:4 (NET)
And I will cause them to be removed into all kingdoms of the earth, because of Manasseh the son of Hezekiah king of Judah, for that which he did in Jerusalem. And I will cause them to be removed into all kingdoms of the earth, because of Manasseh the son of Hezekiah king of Judah, for that which he did in Jerusalem. I will make all the people in all the kingdoms of the world horrified at what has happened to them because of what Hezekiah’s son Manasseh, king of Judah, did in Jerusalem.”

Jeremiah 15:4 (Septuagint BLB)

Jeremiah 15:4 (Septuagint Elpenor)
καὶ παραδώσω αὐτοὺς εἰς ἀνάγκας πάσαις ταῗς βασιλείαις τῆς γῆς διὰ Μανασση υἱὸν Εζεκιου βασιλέα Ιουδα περὶ πάντων ὧν ἐποίησεν ἐν Ιερουσαλημ καὶ παραδώσω αὐτοὺς εἰς ἀνάγκας πάσαις ταῖς βασιλείαις τῆς γῆς διὰ Μανασσῆ υἱὸν ᾿Εζεκίου βασιλέως ᾿Ιούδα, περὶ πάντων ὧν ἐποίησεν ἐν ῾Ιερουσαλήμ

Jeremiah 15:4 (NETS)

Jeremiah 15:4 (English Elpenor)
And I will hand them over for anguish to all the kingdoms of the earth on account of King Manasse son of Hezekias of Iouda concerning all he did in Ierousalem. And I will deliver them up for distress to all the kingdoms of the earth, because of Manasses son of Ezekias king of Juda, for all that he did in Jerusalem.

Jeremiah 15:5 (Tanakh)

 Jeremiah 15:5 (KJV)

Jeremiah 15:5 (NET)
For who shall have pity upon thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask how thou doest? For who shall have pity upon thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask how thou doest? The Lord cried out, “Who in the world will have pity on you, Jerusalem?  Who will grieve over you?  Who will stop long enough to inquire about how you are doing?

Jeremiah 15:5 (Septuagint BLB)

Jeremiah 15:5 (Septuagint Elpenor)
τίς φείσεται ἐπὶ σοί Ιερουσαλημ καὶ τίς δειλιάσει ἐπὶ σοί ἢ τίς ἀνακάμψει εἰς εἰρήνην σοι τίς φείσεται ἐπὶ σοί, ῾Ιερουσαλήμ; καὶ τίς δειλιάσει ἐπὶ σοί; ἢ τίς ἀνακάμψει εἰς εἰρήνην σοι

Jeremiah 15:5 (NETS)

Jeremiah 15:5 (English Elpenor)
Who will be sparing over you, O Ierousalem, and who will be indread over you, or who will double back for peace for you? Who will spare thee, O Jerusalem? and who will fear for thee? or who will turn back [to] [ask] for thy welfare?

Jeremiah 15:6 (Tanakh)

 Jeremiah 15:6 (KJV)

Jeremiah 15:6 (NET)
Thou hast forsaken me, saith the LORD, thou art gone backward: therefore will I stretch out my hand against thee, and destroy thee; I am weary with repenting. Thou hast forsaken me, saith the LORD, thou art gone backward: therefore will I stretch out my hand against thee, and destroy thee; I am weary with repenting. I, the Lord, say: ‘You people have deserted me!  You keep turning your back on me.’  So I have unleashed my power against you and have begun to destroy you.  I have grown tired of feeling sorry for you!”

Jeremiah 15:6 (Septuagint BLB)

Jeremiah 15:6 (Septuagint Elpenor)
σὺ ἀπεστράφης με λέγει κύριος ὀπίσω πορεύσῃ καὶ ἐκτενῶ τὴν χεῗρά μου καὶ διαφθερῶ σε καὶ οὐκέτι ἀνήσω αὐτούς σὺ ἀπεστράφης με, λέγει Κύριος, ὀπίσω πορεύσῃ, καὶ ἐκτενῶ τὴν χεῖρά μου καὶ διαφθερῶ σε, καὶ οὐκέτι ἀνήσω αὐτούς

Jeremiah 15:6 (NETS)

Jeremiah 15:6 (English Elpenor)
It is you that have turned away from me, says the Lord; you will go backward, and I will stretch out my hand and destroy you, and I will let them off no more. Thou hast turned away from me, saith the Lord, thou wilt go back: therefore I will stretch out my hand, and will destroy thee, and will no more spare them.

John 5:19 (NET)

John 5:19 (KJV)
So Jesus answered them, “I tell you the solemn truth, the Son can do nothing on his own initiative, but only what he sees the Father doing. For whatever the Father does, the Son does likewise. Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἀπεκρίνατο οὖν |ὁ Ἰησοῦς| καὶ ἔλεγεν αὐτοῖς· ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ δύναται ὁ υἱὸς ποιεῖν ἀφ᾿ ἑαυτοῦ οὐδὲν ἐὰν μή τι βλέπῃ τὸν πατέρα ποιοῦντα· ἃ γὰρ ἂν ἐκεῖνος ποιῇ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ απεκρινατο ουν ο ιησους και ειπεν αυτοις αμην αμην λεγω υμιν ου δυναται ο υιος ποιειν αφ εαυτου ουδεν εαν μη τι βλεπη τον πατερα ποιουντα α γαρ αν εκεινος ποιη ταυτα και ο υιος ομοιως ποιει απεκρινατο ουν ο ιησους και ειπεν αυτοις αμην αμην λεγω υμιν ου δυναται ο υιος ποιειν αφ εαυτου ουδεν εαν μη τι βλεπη τον πατερα ποιουντα α γαρ αν εκεινος ποιη ταυτα και ο υιος ομοιως ποιει

John 5:23 (NET)

John 5:23 (KJV)
so that all people will honor the Son just as they honor the Father.  The one who does not honor the Son does not honor the Father who sent him. That all men should honour the Son, even as they honour the Father.  He that honoureth not the Son honoureth not the Father which hath sent him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἵνα πάντες τιμῶσι τὸν υἱὸν καθὼς τιμῶσι τὸν πατέρα. ὁ μὴ τιμῶν τὸν υἱὸν οὐ τιμᾷ τὸν πατέρα τὸν πέμψαντα αὐτόν ινα παντες τιμωσιν τον υιον καθως τιμωσιν τον πατερα ο μη τιμων τον υιον ου τιμα τον πατερα τον πεμψαντα αυτον ινα παντες τιμωσιν τον υιον καθως τιμωσιν τον πατερα ο μη τιμων τον υιον ου τιμα τον πατερα τον πεμψαντα αυτον

Luke 12:4 (NET)

Luke 12:4 (KJV)
I tell you, my friends, do not be afraid of those who kill the body, and after that have nothing more they can do. And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Λέγω δὲ ὑμῖν τοῖς φίλοις μου, μὴ φοβηθῆτε ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα καὶ μετὰ ταῦτα μὴ ἐχόντων περισσότερον τι ποιῆσαι λεγω δε υμιν τοις φιλοις μου μη φοβηθητε απο των αποκτεινοντων το σωμα και μετα ταυτα μη εχοντων περισσοτερον τι ποιησαι λεγω δε υμιν τοις φιλοις μου μη φοβηθητε απο των αποκτενοντων το σωμα και μετα ταυτα μη εχοντων περισσοτερον τι ποιησαι

Luke 12:33 (NET)

Luke 12:33 (KJV)
Sell your possessions and give to the poor.  Provide yourselves purses that do not wear out – a treasure in heaven that never decreases, where no thief approaches and no moth destroys. Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Πωλήσατε τὰ ὑπάρχοντα ὑμῶν καὶ δότε ἐλεημοσύνην· ποιήσατε ἑαυτοῖς βαλλάντια μὴ παλαιούμενα, θησαυρὸν ἀνέκλειπτον ἐν τοῖς οὐρανοῖς, ὅπου κλέπτης οὐκ ἐγγίζει οὐδὲ σὴς διαφθείρει πωλησατε τα υπαρχοντα υμων και δοτε ελεημοσυνην ποιησατε εαυτοις βαλαντια μη παλαιουμενα θησαυρον ανεκλειπτον εν τοις ουρανοις οπου κλεπτης ουκ εγγιζει ουδε σης διαφθειρει πωλησατε τα υπαρχοντα υμων και δοτε ελεημοσυνην ποιησατε εαυτοις βαλαντια μη παλαιουμενα θησαυρον ανεκλειπτον εν τοις ουρανοις οπου κλεπτης ουκ εγγιζει ουδε σης διαφθειρει

Hebrews 8:2 (NET)

Hebrews 8:2 (KJV)
a minister in the sanctuary and the true tabernacle that the Lord, not man, set up. A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τῶν ἁγίων λειτουργὸς καὶ τῆς σκηνῆς τῆς ἀληθινῆς, ἣν ἔπηξεν ὁ κύριος, οὐκ ἄνθρωπος των αγιων λειτουργος και της σκηνης της αληθινης ην επηξεν ο κυριος και ουκ ανθρωπος των αγιων λειτουργος και της σκηνης της αληθινης ην επηξεν ο κυριος και ουκ ανθρωπος

[1] 1 Samuel 2:8b (Tanakh) Table

[2] 1 Samuel 2:8a (Tanakh)

[3] Luke 1:32, 33 (NET) Table

[4] The NET parallel Greek text and NA28 had καὶ ἔλεγεν αὐτοῖς (untranslated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had και ειπεν αυτοις (KJV: and said unto them).

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

[6] The NET parallel Greek text had τιμῶσι here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had τιμωσιν (KJV: honour).

[7] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ἀποκτεινόντων here, where the Byzantine Majority Text had αποκτενοντων.

[8] The NET parallel Greek text and NA28 had βαλλάντια here, where the Stephanus Textus Receptus and Byzantine Majority Text had βαλαντια (KJV: bags).

[9] John 3:16 (NET) Table

[10] Jeremiah 3:16b, 17 (Tanakh)

[11] “And her whoredom (πορνεία) came to nothing, and she committed adultery (ἐμοίχευσεν) with tree and stone” (Table18 above).

[12] Jeremiah 14:21, 22 (Tanakh)

[13] The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: and) preceding not.  The NET parallel Greek text and NA28 did not.

[14] Hebrews 8:1b, 2 (NET)

Fear – Numbers, Part 2

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The Lord spoke to Moses: “Send out men to investigate the land of Canaan…”[1]  To quote Dickens, “This must be distinctly understood, or nothing wonderful can come of the story I am going to relate.”[2]  The Lord wasn’t surprised by what happened.  He knew it from the beginning.[3]

All of [the men] were leaders of the Israelites.[4]  They returned after forty days and reported to the whole community: “We went to the land where you sent us.  It is indeed flowing with milk and honey, and this is its fruit.”[5]  They had brought back a branch with one cluster of grapes, and they carried it on a staff between two men.[6]  “But,” the leaders of the Israelites continued, “the inhabitants are strong, and the cities are fortified and very large.  Moreover we saw the descendants of Anak there”[7] (the descendants of Anak came from the Nephilim).[8]

The Nephilim used to be giants: There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.[9]  Now they are God (and human imagination) only knows what.  The word occurs twice in the Old Testament, once when the leaders of the Israelites were obviously spinning the truth for their own purposes.  A lot of human conjecture about the Nephilim stems from the “lost book of Enoch.”[10]

“It happened after the sons of men had multiplied in those days,” Enoch began his tale, “that daughters were born to them, elegant and beautiful.  And when the angels, the sons of heaven, beheld them, they became enamoured of them, saying to each other, Come, let us select for ourselves wives from the progeny of men, and let us beget children.”[11]  Then he filled in the details:  There were “two hundred angels”[12] led by Samyaza[13] (Book of Enoch, Section II, Chapter 7, vv. 10-13):

Then they took wives, each choosing for himself; whom they began to approach, and with whom they cohabited; teaching them sorcery, incantations, and the dividing of roots and trees.  And the women conceiving brought forth giants, Whose stature was each three hundred cubits [i.e., the same as the length of the ark, Genesis 6:15 (KJV)].  These devoured all which the labour of men produced; until it became impossible to feed them; When they turned themselves against men, in order to devour them…

There is seemingly no end to the detail Enoch supplied (Book of Enoch, Section XI, Chapter 68, vv. 3-28):

These are the chiefs of their angels, and the names of the leaders of their hundreds, and the leaders of their fifties, and the leaders of their tens.  The name of the first is Yekun: he it was who seduced all the sons of the holy angels; and causing them to descend on earth, led astray the offspring of men.  The name of the second is Kesabel, who pointed out evil counsel to the sons of the holy angels, and induced them to corrupt their bodies by generating mankind.

The name of the third is Gadrel: he discovered every stroke of death to the children of men.  He seduced Eve; and discovered to the children of men the instruments of death, the coat of mail, the shield, and the sword for slaughter; every instrument of death to the children of men.  From his hand were these things derived to them who dwell upon earth, from that period for ever.

The name of the fourth is Penemue: he discovered to the children of men bitterness and sweetness; And pointed out to them every secret of their wisdom.  He taught men to understand writing, and the use of  ink and paper.  Therefore numerous have been those who have gone astray from every period of the world, even to this day.  For men were not born for this, thus with pen and with ink to confirm their faith;  Since they were not created, except that, like the angels, they might remain righteous and pure.  Nor would death, which destroys everything, have affected them; But by this their knowledge they perish, and by this also its power consumes them.

The name of the fifth is Kasyade: he discovered to the children of men every wicked stroke of spirits and of demons: The stroke of the embryo in the womb, to diminish it; the stroke of the spirit by the bite of the serpent, and the stroke which is given in the mid-day by the offspring of the serpent, the name of which is Tabaet.  This is the number of the Kesbel; the principal part of the oath which the Most High, dwelling in glory, revealed to the holy ones.  Its name is Beka. He spoke to holy Michael to discover to them the sacred name, that they might understand that secret name, and thus remember the oath; and that those who pointed out every secret thing to the children of men might tremble at that name and oath.

This is the power of that oath; for powerful it is, and strong.  And he established this oath of Akae by the instrumentality of the holy Michael.  These are the secrets of this oath, and by it were they confirmed. Heaven was suspended by it before the world was made, for ever.  By it has the earth been founded upon the flood; while from the concealed parts of the hills the agitated waters proceed forth from the creation to the end of the world.  By this oath the sea has been formed, and the foundation of it.  During the period of its fury he has established the sand against it, which continues unchanged for ever; and by this oath the abyss has been made strong; nor is it removable from its station for ever and ever.  By this oath the sun and moon complete their progress, never swerving from the command given to them for ever and ever.

Enoch had yet more to say about these angels (Book of Enoch, Section II, Chapter 8, vv. 1-9):

Moreover Azazyel taught men to make swords, knives, shields, breastplates, the fabrication of mirrors, and the workmanship of bracelets and ornaments, the use of paint, the beautifying of the eyebrows, the use of stones of every valuable and select kind, and of all sorts of dyes, so that the world became altered.  Impiety increased; fornication multiplied; and they transgressed and corrupted all their ways.  Amazarak taught all the sorcerers, and dividers of roots: Armers taught the solution of sorcery; Barkayal  taught the observers of the stars; Akibeel taught signs; Tamiel taught astronomy; And Asaradel taught the motion of the moon.  And men, being destroyed, cried out; and their voice reached to heaven.

And how, according to Enoch, did God respond to the desperate men who “cried out; and their voice reached to heaven”?  The “waters of a deluge shall come over the whole earth, and all things which are in it shall be destroyed.”[14]  The Bible doesn’t mention a word about these reprobate angels.  In the Bible the flood came because the Lord saw that the wickedness of humankind had become great on the earth.  Every inclination of the thoughts of their minds was only evil all the time.[15]  “The fallen angels made me do it,” wrote Enoch.

As I urged you when I was leaving for Macedonia, Paul wrote Timothy, stay on in Ephesus to instruct certain people not to spread false teachings, nor to occupy themselves with myths (μύθοις, a form of μῦθος)[16] and interminable genealogies.  Such things promote useless speculations rather than God’s redemptive plan that operates by faith.[17]  And, By pointing out such things to the brothers and sisters, you will be a good servant of Christ Jesus, having nourished yourself on the words of the faith and of the good teaching that you have followed.  But reject those myths (μύθους, another form of μῦθος) fit only for the godless and gullible, and train yourself for godliness.[18]

For there will be a time, Paul warned Timothy, when people will not tolerate sound teaching.  Instead, following their own desires, they will accumulate teachers for themselves, because they have an insatiable curiosity to hear new things.  And they will turn away from hearing the truth, but on the other hand they will turn aside to myths (μύθους, another form of μῦθος).[19]  For this reason rebuke them sharply, he wrote Titus, that they may be healthy in the faith and not pay attention to Jewish myths (μύθοις, a form of μῦθος) and commands of people who reject the truth.[20]

This Enoch sounds more like a mythmaker to me than the Enoch who walked with God for 300 years.[21]  This Enoch made excuses, not unlike the leaders of the Israelites (Numbers 13:31-33 NET):

“We are not able to go up against these people, because “they are stronger than we are!” [Table]  Then they presented the Israelites with a discouraging report of the land they had investigated, saying, “The land that we passed through to investigate is a land that devours its inhabitants.  All the people we saw there are of great stature [Table].  We even saw the Nephilim there (the descendants of Anak came from the Nephilim), and we seemed liked grasshoppers both to ourselves and to them” [Table].

Then all the community raised a loud cry, and the people wept that night.  And all the Israelites murmured against Moses and Aaron, and the whole congregation said to them, “If only we had died in the land of Egypt, or if only we had perished in this wilderness [Table]!  Why has the Lord brought us into this land only to be killed by the sword, that our wives and our children should become plunder?  Wouldn’t it be better for us to return to Egypt [Table]?”  So they said to one another, “Let’s appoint a leader and return to Egypt [Table].”[22]

One of the leaders of the Israelites, Caleb, a descendant of Judah,[23] voiced his dissent from the majority.  “The land we passed through to investigate is an exceedingly good land [Table],” he said to the whole community.  “If the Lord delights in us, then he will bring us into this land and give it to us – a land that is flowing with milk and honey [Table].  Only do not rebel against the Lord, and do not fear (yârêʼ)[24] the people of the land, for they are bread for us.  Their protection has turned aside from them, but the Lord is with us.  Do not fear (yârêʼ) them [Table]!”[25]

The rabbis who translated the Septuagint chose φοβηθῆτε (a form of φοβέω)[26] here.  “A disciple is not greater than his teacher,” Jesus said according to Matthew’s Gospel account, “nor a slave greater than his master.  It is enough for the disciple to become like his teacher, and the slave like his master.  If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!  Do not be afraid (φοβηθῆτε, a form of φοβέω) of them, for nothing is hidden that will not be revealed, and nothing is secret that will not be made known.  What I say to you in the dark, tell in the light, and what is whispered in your ear, proclaim from the housetops.[27]

I’ll continue with Luke’s Gospel account because he chose φοβηθῆτε, too.  “I tell you, my friends, do not be afraid (φοβηθῆτε, a form of φοβέω) of those who kill the body, and after that have nothing more they can do.  But I will warn you whom you should fear (φοβηθῆτε, a form of φοβέω): Fear (φοβήθητε, a form of φοβέω) the one who, after the killing, has authority to throw you into hell.  Yes, I tell you, fear (φοβήθητε, a form of φοβέω) him!”[28]  Ordinarily I would return to Matthew’s Gospel, So do not be afraid, Jesus concluded, you are more valuable than many sparrows.[29]  But this time I’ll let fear stand.

Here I can really see how fear became a euphemism for reverence.  The Israelites acted upon, obeyed and followed their fear.  Learning to fear God like that would have looked a lot like faith.  “How long will this people despise me,” the Lord said as the Israelites threatened to stone Moses, Aaron, Joshua and Caleb, and return to Egypt, “and how long will they not believe in me, in spite of the signs that I have done among them?”[30]

And then I’m treated to a reprise of the conversation between God and Moses after the incident with the golden calf.  “I will strike them with the pestilence,” the Lord said, “and I will disinherit them; I will make you into a nation that is greater and mightier than they!”[31]

Moses doesn’t come off quite as clueless[32] this time.  “When the Egyptians hear it,” he said, “for you brought up this people by your power from among them – then they will tell it to the inhabitants of this land.  They have heard that you, Lord, are among this people, that you, Lord, are seen face to face, that your cloud stands over them, and that you go before them by day in a pillar of cloud and in a pillar of fire by night.  If you kill this entire people at once, then the nations that have heard of your fame will say, ‘Because the Lord was not able to bring this people into the land that he swore to them, he killed them in the wilderness.’”[33]

Then he rehearsed his knowledge of God, reciting the Lord’s long name: “So now, let the power of my Lord be great, just as you have said, ‘The Lord is slow to anger and abounding in loyal love, forgiving iniquity and transgression, but by no means clearing the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’”[34]

And once again he interceded with God for his people: “Please forgive the iniquity of this people according to your great loyal love, just as you have forgiven this people from Egypt even until now.”[35]

“I have forgiven them as you asked,” the Lord said.  “But truly, as I live, all the earth will be filled with the glory of the Lord.”[36]  He would not strike them with the pestilence (except those men who produced the evil report about the land, died by the plague before the Lord[37]).  Nor would He clear the guilty.  “For all the people have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have tempted me now these ten times, and have not obeyed me, they will by no means see the land that I swore to their fathers, nor will any of them who despised me see it.  Only my servant Caleb, because he had a different spirit and has followed me fully – I will bring him into the land where he had gone, and his descendants will possess it.”[38]

Communicating this knowledge of God (Jesus called it eternal life[39]) was more urgent and important to Jehovah than fulfilling the promise[40] that Abraham’s descendants would inherit the land.  I know this because, The Lord (Jehovah) spoke to Moses: “Send out men to investigate the land of Canaan…” knowing that the promise would be delayed another 40 years (Numbers 14:28-35 NET).

As I live, says the Lord, I will surely do to you just what you have spoken in my hearing.  Your dead bodies will fall in this wilderness – all those of you who were numbered, according to your full number, from twenty years old and upward, who have murmured against me.  You will by no means enter into the land where I swore to settle you.  The only exceptions are Caleb son of Jephunneh and Joshua son of Nun.  But I will bring in your little ones, whom you said would become victims of war, and they will enjoy the land that you have despised.  But as for you, your dead bodies will fall in this wilderness, and your children will wander in the wilderness forty years and suffer for your unfaithfulness, until your dead bodies lie finished in the wilderness.  According to the number of the days you have investigated this land, forty days – one day for a year – you will suffer for your iniquities, forty years, and you will know what it means to thwart me.  I, the Lord, have said, “I will surely do so to all this evil congregation that has gathered together against me.  In this wilderness they will be finished, and there they will die!”

Fear – Numbers, Part 3

Back to Romans, Part 26 

Back to My Reasons and My Reason, Part 3

[1] Numbers 13:1, 2a (NET)

[4] Numbers 13:3b (NET)

[5] Numbers 13:26, 27 (NET)

[6] Numbers 13:23 (NET)

[7] Numbers 13:28 (NET)

[8] Numbers 13:33 (NET) Table

[9] Genesis 6:4 (KJV)

[15] Genesis 6:5 (NET)

[17] 1 Timothy 1:3, 4 (NET)

[18] 1 Timothy 4:6, 7 (NET)

[19] 2 Timothy 4:3, 4 (NET)

[20] Titus 1:13b, 14 (NET)

[21] Genesis 5:22 (NET)

[22] Numbers 14:1-4 (NET)

[23] Numbers 13:6 (NET)

[25] Numbers 14:7-9 (NET)

[27] Matthew 10:24-27 (NET)

[28] Luke 12:4, 5 (NET)

[29] Matthew 10:31 (NET)

[30] Numbers 14:11 (NET) Table

[31] Numbers 14:12 (NET)

[33] Numbers 14:13-16 (NET)

[34] Numbers 14:17, 18 (NET)

[35] Numbers 14:19 (NET)

[36] Numbers 14:20, 21 (NET)

[37] Numbers 14:37 (NET)

[38] Numbers 14:22-24 (NET)

Fear – Leviticus

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Each of you must respect (yârêʼ)[1] his mother and his father, and you must keep my Sabbaths.  I am the Lord your God.[2]  The Rabbis who translated the Septuagint chose φοβείσθω, a form of φοβέω[3] (fear, put to flight).[4]  The note in the NET reads: “Heb ‘A man his mother and his father you [plural] shall fear.’ The LXX, Syriac, Vulgate, and certain Targum mss reverse the order, ‘his father and his mother.’ The term ‘fear’ is subject to misunderstanding by the modern reader, so ‘respect’ has been used in the translation. Cf. NAB, NRSV ‘revere’; NASB ‘reverence’.”

Honor your father and your mother, that you may live a long time in the land the Lord your God is giving to you,[5] the law reads in Exodus.  And in Deuteronomy it reads, Honor your father and your mother just as the Lord your God has commanded you to do, so that your days may be extended and that it may go well with you in the land that he is about to give you.[6]  Respect may be the best translation of yârêʼ in Leviticus 19:3.  Still, at the risk of being a modern reader misunderstanding the text, I would like to spend a moment to consider why someone under the law might actually fear his mother and father (Deuteronomy 21:18-21 NET).

If a person has a stubborn, rebellious son who pays no attention to his father or mother, and they discipline him to no avail, his father and mother must seize him and bring him to the elders at the gate of his city.  They must declare to the elders of his city, “Our son is stubborn and rebellious and pays no attention to what we say – he is a glutton and drunkard.”  Then all the men of his city must stone him to death.  In this way you will purge out wickedness from among you, and all Israel will hear about it and be afraid (yârêʼ).

The quip from Bill Cosby’s father—“I brought you in this world, and I can take you out”[7]—was legally true in Israel.  This is law; this is how it works.  It is about purging out wickedness by removing the evildoer from society, by stoning the lawbreaker to death in this case, so all Israel will hear about it and be afraid.  Afraid was translated φοβηθήσονται, a form of φοβέω[8] in the Septuagint.  The law is all about punishment and the fear of punishment.  The goal of punishment, particularly capital punishment, is to instill fear into the unrighteous in the hope that they will abide by the law.  This is the righteousness of the law.  It is the best of all possible worlds as far as law is concerned.

The other occurrences of yârêʼ in Leviticus are formulaic.  There is a law associated with fearing God (or his sanctuary):

Reference

Law

yârêʼ (fear)

Septuagint
Leviticus 19:14 (NET) You must not curse a deaf person or put a stumbling block in front of a blind person. You must fear (yârêʼ) your God; I am the Lord. φοβηθήσῃ, a form of φοβέω[9]
Leviticus 19:30 (NET) You must keep my Sabbaths… …and fear (yârê) my sanctuary.  I am the Lord. φοβηθήσεσθε, a form of φοβέω[10]
Leviticus 19:32 (NET) You must stand up in the presence of the aged, honor the presence of an elder… …and fear (yârêʼ) your God.  I am the Lord. φοβηθήσῃ, a form of φοβέω
Leviticus 25:17 (NET) No one is to oppress his fellow citizen… …but you must fear (yârêʼ) your God, because I am the Lord your God. φοβηθήσῃ, a form of φοβέω
Leviticus 25:36 (NET) Do not take interest or profit from him… …but you must fear (yârêʼ) your God and your brother must live with you. φοβηθήσῃ, a form of φοβέω
Leviticus 25:43 (NET) You must not rule over him harshly… …but you must fear (yârêʼ) your God. φοβηθήσῃ, a form of φοβέω
Leviticus 26:2 (NET) You must keep my Sabbaths… …and reverence (yârê) my sanctuary.  I am the Lord. φοβηθήσεσθε, a form of φοβέω

One should demonstrate his fear of God not by running away but by 1) not cursing a deaf person or putting a stumbling block in front of a blind person; 2) keeping the Sabbaths; 3) standing up and honoring the presence of an elder; 4) not oppressing a fellow citizen; 5) not taking interest or profiting from him; and 6) not ruling over him harshly.  Combined with the fear of punishment for noncompliance it is not too difficult to see how fearing God came to mean obeying his laws.

Jesus used this formula Himself:

Reference

Law

Fear God
Matthew 10:28 (NET) Do not be afraid (φοβεῖσθε, a form of φοβέω) of those who kill the body but cannot kill the soul. Instead, fear (φοβεῖσθε, a form of φοβέω) the one who is able to destroy both soul and body in hell.
Luke 12:4, 5 (NET) I tell you, my friends, do not be afraid (φοβηθῆτε, a form of φοβέω) of those who kill the body, and after that have nothing more they can do. But I will warn you whom you should fear (φοβηθῆτε, a form of φοβέω): Fear (φοβήθητε, a form of φοβέω) the one who, after the killing, has authority to throw you into hell.  Yes, I tell you, fear (φοβήθητε, a form of φοβέω) him!

But Jesus added something to this formula, a reason not to fear; namely, our value to God our Father.

Law

Fear God

Don’t Fear God
Do not be afraid (φοβεῖσθε, a form of φοβέω) of those who kill the body but cannot kill the soul.

Matthew 10:28a (NET)

 Instead, fear (φοβεῖσθε, a form of φοβέω) the one who is able to destroy both soul and body in hell.

Matthew 10:28b (NET)

 Aren’t two sparrows sold for a penny?  Yet not one of them falls to the ground apart from your Father’s will.  Even all the hairs on your head are numbered.  So do not be afraid (φοβεῖσθε, a form of φοβέω); you are more valuable than many sparrows.

Matthew 10:29-31 (NET)
I tell you, my friends, do not be afraid (φοβηθῆτε, a form of φοβέω) of those who kill the body, and after that have nothing more they can do.

Luke 12:4 (NET)

 But I will warn you whom you should fear (φοβηθῆτε, a form of φοβέω): Fear (φοβήθητε, a form of φοβέω) the one who, after the killing, has authority to throw you into hell.  Yes, I tell you, fear (φοβήθητε, a form of φοβέω)   him!

Luke 12:5 (NET)

 Aren’t five sparrows sold for two pennies?  Yet not one of them is forgotten before God.  In fact, even   the hairs on your head are all numbered.  Do not be afraid (φοβεῖσθε, a form of φοβέω); you are more valuable than many sparrows.

Luke 12:6, 7 (NET)

God’s love, the Apostle John’s shorthand for what Paul called the fruit of the Spirit, not merely for us but in us, transforms our fear of God into reverence and worship for Him.

Law

Fear God

Don’t Fear God

Love
Do not be afraid (φοβεῖσθε, a form of φοβέω) of those who kill the body but cannot kill the soul.

Matthew 10:28a (NET)

 Instead, fear (φοβεῖσθε, a form of φοβέω) the one who is able to destroy both soul and body in hell.

Matthew 10:28b (NET)

 Aren’t two sparrows sold for a penny?  Yet not one of them falls to the ground apart from your Father’s will.  Even all the hairs on your head are numbered.  So do not be afraid (φοβεῖσθε, a form of φοβέω); you are more valuable than many sparrows.

Matthew 10:29-31 (NET)

 And we have come to know and to believe the love that God has in us.  God is love, and the one who resides in love resides in God, and God resides in him.

1 John 4:16 (NET) Table
I tell you, my friends, do not be afraid (φοβηθῆτε, a form of φοβέω) of those who kill the body, and after that have nothing more they can do.

Luke 12:4 (NET)

 But I will warn you whom you should fear (φοβηθῆτε, a form of φοβέω): Fear (φοβήθητε, a form of φοβέω) the one who, after the killing, has authority to throw you into hell.  Yes, I tell you, fear (φοβήθητε, a form of φοβέω) him!

Luke 12:5 (NET)

 Aren’t five sparrows sold for two pennies?  Yet not one of them is forgotten before God.  In fact, even the hairs on your head are all numbered.  Do not be afraid (φοβεῖσθε, a form of φοβέω); you are more valuable than many sparrows.

Luke 12:6, 7 (NET)

 There is no fear (φόβος)[11] in love, but perfect love drives out fear (φόβον, a form of φόβος), because fear (φόβος) has to do with punishment (κόλασιν, a form of κόλασις).[12]  The one who fears (φοβούμενος, a form of φοβέω) punishment has not been perfected in love.

1 John 4:18 (NET)

He made the one who did not know (γνόντα, a form of γινώσκω)[13] sin…[14]  Yahweh became flesh as Jesus and then Jesus did not need anyone to testify about man, for he knew (ἐγίνωσκεν, another form of γινώσκω) what was in man.[15] God made the one who did not know (γνόντα, a form of γινώσκω)[16] sin to be sin for us, so that in him we would become the righteousness of God.[17]  The Father has a different attitude toward us who have been reconciled to Him through Jesus/Yahweh: Do not be afraid (φοβοῦ, a form of φοβέω), little flock, Jesus said, for your Father is well pleased to give you the kingdom.[18]  We love, John concluded, because he loved us first.[19]  By this love is perfected with us, so that we may have confidence in the day of judgment, because just as Jesus is, so also are we in this world.[20]

It’s not wrong to look back and superimpose this kind of reverence upon fear in the law.  God was still love, even as Yahweh gave the law to Moses.  David seemed to grasp this.  Do not reject me! He prayed.  Do not take your Holy Spirit away from me!  Let me again experience the joy of your deliverance!  Sustain me by giving me the desire to obey![21]

What is wrong is for me to pretend that I got here by obeying the law.  That would make me a false witness.[22]  Compared to that betrayal Judas’ kiss would seem like passion, and Peter’s denial like words of truth.  It is such a profound taking of the Lord’s name in vain[23] it makes the hapless soul who uses the name “Jesus!” as an expletive sound like a preacher of righteousness by comparison.  Are there any fires in any hell hot enough for me if I were to pretend such a thing?

Actually, yes, and I think it’s quite easy to see.  If Jesus said, depart from Me, you who practice lawlessness![24] and took his Holy Spirit from me, I might last for a moment or two out of habit.  But soon enough, hurt, angry, I would revert to the sinner I am apart from God’s credited righteousness, the fruit of his Spirit.  I’ve been judged and found wanting by two wives, (three if you count my high school girlfriend) and sent on my way.  But to be rejected by Love Himself would be unendurable apart from Him.  I would become both the spark and the fuel of the fire, and wherever I am would become hell.  And if you were anywhere near me when that happened, it would not go well for you.

Let’s face it, you were hard to love and difficult to forgive when I believed that I was loved and forgiven by God.  How do you expect to fare when I no longer receive a continuous infusion of his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness, and his self-control?[25]  What will become of you when I am under no obligation and have no incentive to forgive you?  I’m likely to conclude that you are the cause of all my misery and treat you accordingly.  That sounds like Garcin’s epiphany in Sartre’s play No Exit, “Hell is other people.”[26]

[2] Leviticus 19:3 (NET)

[5] Exodus 20:12 (NET) Table

[6] Deuteronomy 5:16 (NET)

[14] 2 Corinthians 5:21a (NET)

[15] John 2:25 (NET)

[17] 2 Corinthians 5:21 (NET)

[18] Luke 12:32 (NET)

[19] 1 John 4:19 (NET)

[20] 1 John 4:17 (NET)

[21] Psalm 51:11, 12 (NET) Table1 Table2

[24] Matthew 7:23 (NKJV)

[25] Galatians 5:22, 23 (NET)