Tag Archives: Luke 13:1-5

Christianity, Part 5

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There are 6 more occurrences of πάντας in Luke’s Gospel [see Table], the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.1 I’ll consider these in detail.

There were some present at that very time who told [Jesus] about the Galileans whose blood Pilate had mingled with their sacrifices. And he answered them, “Do you think that these Galileans were worse sinners than all (πάντας, a form of πᾶς) the other Galileans, because they suffered in this way? No, I tell you; but unless you repent, you will all (πάντες, another form of πᾶς) likewise perish. Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all (πάντας, a form of πᾶς) the others who lived in Jerusalem? No, I tell you; but unless you repent, you will all (πάντες, another form of πᾶς) likewise perish” [Table].2

The first occurrence of πάντας was limited by the other Galileans. The next was limited by the others who lived in Jerusalem at the time that the tower in Siloam fell. Both occurrences of πάντες were limited by ἐὰν μὴ (unless) μετανοῆτε (you repent). These are four examples of how Jesus’ used two forms of πᾶς (πάντας and πάντες) when He intended to limit them.

I’ll take a few moments to consider whether the necessity of repentance raises any objection to Jesus’ promise: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.3 I have not come to call the righteous, Jesus said, but sinners to repentance (μετάνοιαν, a form of μετάνοια).4 This is one way Jesus understood his mission to save the world. After his resurrection He reiterated this aspect of his mission (Luke 24:44-47 ESV):

“These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled” [Table]. Then he opened their minds to understand the Scriptures, and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance (μετάνοιαν, a form of μετάνοια) for the forgiveness of sins should be proclaimed in his name to all5 nations, beginning from Jerusalem” [Table].

Peter and the apostles6 also proclaimed this message about Jesus’ mission when questioned by the high priest (Acts 5:30, 31 ESV):

The God of our fathers raised Jesus, whom you killed by hanging him on a tree. God exalted him at his right hand as Leader and Savior, to give (δοῦναι, a form of δίδωμι) repentance (μετάνοιαν, a form of μετάνοια) to Israel and forgiveness of sins [Table].

When the circumcision party [in Jerusalem] criticized [Peter], saying [Table], “You went to uncircumcised men and ate with them,”7 Peter explained (Acts 11:15-18 ESV):

As I began to speak, the Holy Spirit fell on them just as on us at the beginning. And I remembered the word of the Lord, how he said, ‘John baptized with water, but you will be baptized with the Holy Spirit.’ If then God gave the same gift to them as he gave to us when we believed in the Lord Jesus Christ, who was I that I could stand in God’s way?” When they heard these things they fell silent. And they glorified God, saying, “Then to the Gentiles also God has granted (ἔδωκεν, another form of δίδωμι) repentance (μετάνοιαν. a form of μετάνοια) that leads to life” [Table].

Paul instructed Timothy (2 Timothy 2:22-26 ESV):

So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels. And the Lord’s servant must not be quarrelsome but8 kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness.9 God may perhaps grant10 them repentance leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will.

Translating τοὺς ἀντιδιατιθεμένους his opponents (ESV) or opponents (NET) misses a beautiful nuance the translators of the KJV captured better with those that oppose themselves. The Greek word ἀντιδιατιθεμένους is a participle of the verb ἀντιδιατίθημι in the middle/passive voice.

The Greek middle voice shows the subject acting in his own interest or on his own behalf, or participating in the results of the verbal action. In overly simplistic terms, sometimes the middle form of the verb could be translated as “the performer of the action actually acting upon himself” (reflexive action).11

While τοὺς ἀντιδιατιθεμένους may “be opposed” to Timothy’s teaching about Jesus Christ, to be opponents or his opponents should probably be reserved for the active voice.

Grammatical voice indicates whether the subject is the performer of the action of the verb (active voice), or the subject is the recipient of the action (passive voice). If the subject of the sentence is executing the action, then the verb is referred to as being in the active voice.12

Here is the beautiful part: Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison.13 When Paul recounted Saul’s encounter with the resurrected, ascended and glorified Christ, he quoted Jesus’ words: Saul, Saul, why are you persecuting me? It is hard for you to kick against the goads.14 The ESV translation of σκληρόν σοι, It is hard for you, is virtually identical to the KJV, it is hard for thee. It is hard for us, good church folk, not to hear Jesus’ judge Saul for harming other good church folk. But σοι is in the dative case, so “hard to you” is probably the most literal translation.

The translators of NET caught the flavor of Paul’s recollection of Jesus’ words σκληρόν σοι better: You are hurting yourself. Jesus knows the relentless power of drawing all to Himself. He would never encourage anyone to hold out for a personal appearance. That’s not the point of the story. Rather, pay more attention to the goads as they happen. And by all means, don’t avoid the Bible or Bible teaching, especially when you know that the goads come more frequently then.

At any rate, it makes sense to me that Paul, born anew (ἄνωθεν) from Saul’s encounter with the glorified Christ, wrote τοὺς ἀντιδιατιθεμένους to Timothy, and understood these words as, those that oppose themselves. What was more difficult to wrap my head around was, God may perhaps grant them repentance leading to a knowledge of the truth…15 That didn’t seem to carry any consciousness of Jesus’ promise to draw all to Himself.

The Greek word translated perhaps was μήποτε. The word translated may…grant was δῴη in the NET parallel Greek text and NA28, or δω in the Stephanus Textus Receptus and Byzantine Majority Text. Both are forms of δίδωμι: “to give (something) to (someone); to deliver and provide; to grant, bestow, impart.” The verb δω is in the subjunctive mood, but δῴη is in the optative mood.

The optative is the mood of possibility, removed even further than the subjunctive mood from something conceived of as actual. Often it is used to convey a wish or hope for a certain action to occur.16

Either way, this is not an artifact of translating a verb in the subjunctive mood in a result clause into English. In fact, Paul seems to have gone out of his way to ensure that God granting repentance to those that oppose themselves is not the result of Timothy’s kindness to everyone (πάντας), his ability to teach, his patient enduring of evil, nor correcting his opponents with gentleness. Rather, it is God’s kindness [that] leads you to repentance.17

The Greek word translated leads above was ἄγει an active form of ἄγω in the present tense and indicative mood:

The indicative mood is a statement of fact or an actual occurrence from the writer’s or speaker’s perspective…It may be action occurring in past, present, or future time.18

[D]o you have contempt for the wealth of his kindness, forbearance, and patience, Paul asked those who judge others, and yet do not know that God’s kindness leads you to repentance (μετάνοιαν, a form of μετάνοια)?19 The Lord is not slow to fulfill his promise as some count slowness, Peter wrote, but is patient toward you, not wishing that any should perish, but that all should reach repentance (μετάνοιαν, a form of μετάνοια).20 Repentance, too, seems to be part of Jesus drawing all to Himself rather than an objection to it.

The next occurrence of πάντας follows (Luke 13:28 ESV):

In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all (πάντας, a form of πᾶς) the prophets in the kingdom of God but you yourselves cast out.

Here Jesus limited πάντας by the prophets (τοὺς προφήτας), but I can’t just brush this verse aside without considering the whole passage (Luke 13:22-30 ESV):

[Jesus] went on his way through towns and villages, teaching and journeying toward Jerusalem.21 And someone said to him, “Lord, will those who are saved be few?” And he said to them, “Strive to enter through the narrow door.22 For many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord,23 open to us,’ then he will answer you, ‘I do not know where you come from.’ Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers24 of evil!’25 In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out. And people will come from east and west, and from north and south, and recline at table in the kingdom of God. And behold, some are last who will be first, and some are first who will be last.”

And someone said to Jesus, κύριε, εἰ ὀλίγοι οἱ σῳζόμενοι. The most literal understanding I can arrive at is: “Lord, if few the saved.” Since Jesus’ answer included not only πολλοί (a form of πολύς) but ἰσχύσουσιν (a form of ἰσχύω), it seems remotely possible the question was whether the saved were puny or weak. But that doesn’t mitigate the fear engendered by this answer.

The participle σῳζόμενοι used as an adjective here might alleviate some of that fear, however, since it is in the present tense. If this were a divine command, I would probably take the present tense in a now and forever sort of way. In a question from the mouth of a human being I feel fairly secure limiting the scope of the present tense to the questioner’s moment in time.

Strive to enter through the narrow door, Jesus’ answer began: ἀγωνίζεσθε εἰσελθεῖν διὰ τῆς στενῆς θύρας [or, πυλης]. The Greek word ἀγωνίζεσθε (a form of ἀγωνίζομαι) means: “to compete for a prize; to engage in battle; to struggle; to fight; to labour fervently; to strive; to exert; to accomplish.” It is an imperative from Jesus’ lips in the present tense, which I do tend to take in a now and forever sort of way. But it doesn’t have quite the same ring as, “Believe in the Lord Jesus,26 and you will be saved, you and your household.”27

For many…will seek to enter and will not be able, Jesus continued: ὅτι πολλοί…ζητήσουσιν εἰσελθεῖν καὶ οὐκ ἰσχύσουσιν. The Greek paints a fairly vivid word picture of a crowd of people doing whatever to one another to stampede through a narrow opening. For many…οὐκ ἰσχύσουσιν (a form of ἰσχύω), will not “have power, be competent, be able; be successful; be capable, confident; be in possession of one’s powers, be in good health; be strong, be mighty; make strenuous efforts, endeavour; have meaning, be valid; be strong (physically), have power, prevail, have strength.”

To make matters worse, the clock is ticking: When once the master of the house has risen and shut the door… This reminds me of the proverb, “I don’t have to outrun the bear, I just have to outrun you.”28 I should point out that door (θύραν, a form of θύρα) here is a different word from the narrow door/strait gate (πυλης, a form of πύλη) through which people are crowding in the Stephanus Textus Receptus and Byzantine Majority Text. The NET parallel Greek text and NA28 had θύρας (another form of θύρα) for the narrow door through which Jesus commanded these people to enter.

So, when I consider that the master of the house rises to shut this narrow door at some point in time, I should also be mindful of the possibility that Jesus had a different door in mind. The NA27 is essentially equivalent29 to the NET parallel Greek text. In 2 Timothy 2:24 (footnote 8), for instance, the word but was ἀλλὰ in the NET parallel Greek text (NA27) and ἀλλ’ in NA28, the Stephanus Textus Receptus and Byzantine Majority Text. That means to me that the editors of NA27 agreed that ἀλλὰ was more original. Later, in NA28 the editors reverted back to ἀλλ’ in agreement once again with most of the received texts.

The difference between ἀλλὰ and ἀλλ’ is insignificant. Both translate but. The difference between θύραν and πυλης might be significant and might not. Could Jesus use two different words that mean door to refer to the same door? Sure. If He used two different words could He have meant two different doors? Sure. The agreement of the texts of NA27 and NA28 means that two groups of editors agreed that θύρας was more original for the narrow door, and that Jesus used the same root word (θύρα) for the shut door. But that doesn’t say anything about what the editors of NA29 might decide. So, I try to keep an open mind.

I’ll pick this up in another essay. Tables comparing the Greek of 2 Timothy 2:24, 25; Luke 13:22; 13:24, 25; 13:27 and Acts 16:31 in the NET and KJV follow.

2 Timothy 2:24, 25 (NET)

2 Timothy 2:24, 25 (KJV)
And the Lord’s slave must not engage in heated disputes but be kind toward all, an apt teacher, patient, And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient,

2 Timothy 2:24 (NET Parallel Greek)

2 Timothy 2:24 (Stephanus Textus Receptus)

2 Timothy 2:24 (Byzantine Majority Text)
δοῦλον δὲ κυρίου οὐ δεῖ μάχεσθαι ἀλλὰ ἤπιον εἶναι πρὸς πάντας, διδακτικόν, ἀνεξίκακον δουλον δε κυριου ου δει μαχεσθαι αλλ ηπιον ειναι προς παντας διδακτικον ανεξικακον δουλον δε κυριου ου δει μαχεσθαι αλλ ηπιον ειναι προς παντας διδακτικον ανεξικακον
correcting opponents with gentleness. Perhaps God will grant them repentance and then knowledge of the truth, In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;

2 Timothy 2:25 (NET Parallel Greek)

2 Timothy 2:25 (Stephanus Textus Receptus)

2 Timothy 2:25 (Byzantine Majority Text)
ἐν πραΰτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους, μήποτε δῴη αὐτοῖς ὁ θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας εν πραοτητι παιδευοντα τους αντιδιατιθεμενους μηποτε δω αυτοις ο θεος μετανοιαν εις επιγνωσιν αληθειας εν πραοτητι παιδευοντα τους αντιδιατιθεμενους μηποτε δω αυτοις ο θεος μετανοιαν εις επιγνωσιν αληθειας

Luke 13:22 (NET)

Luke 13:22 (KJV)
Then Jesus traveled throughout towns and villages, teaching and making his way toward Jerusalem. And he went through the cities and villages, teaching, and journeying toward Jerusalem.

Luke 13:22 (NET Parallel Greek)

Luke 13:22 (Stephanus Textus Receptus)

Luke 13:22 (Byzantine Majority Text)
Καὶ διεπορεύετο κατὰ πόλεις καὶ κώμας διδάσκων καὶ πορείαν ποιούμενος εἰς Ἱεροσόλυμα και διεπορευετο κατα πολεις και κωμας διδασκων και πορειαν ποιουμενος εις ιερουσαλημ και διεπορευετο κατα πολεις και κωμας διδασκων και πορειαν ποιουμενος εις ιερουσαλημ

Luke 13:24, 25 (NET)

Luke 13:24, 25 (KJV)
“Exert every effort to enter through the narrow door because many, I tell you, will try to enter and will not be able to. Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.

Luke 13:24 (NET Parallel Greek)

Luke 13:24 (Stephanus Textus Receptus)

Luke 13:24 (Byzantine Majority Text)
ἀγωνίζεσθε εἰσελθεῖν διὰ τῆς στενῆς θύρας, ὅτι πολλοί, λέγω ὑμῖν, ζητήσουσιν εἰσελθεῖν καὶ οὐκ ἰσχύσουσιν αγωνιζεσθε εισελθειν δια της στενης πυλης οτι πολλοι λεγω υμιν ζητησουσιν εισελθειν και ουκ ισχυσουσιν αγωνιζεσθε εισελθειν δια της στενης πυλης οτι πολλοι λεγω υμιν ζητησουσιν εισελθειν και ουκ ισχυσουσιν
Once the head of the house gets up and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, let us in!’ But he will answer you, ‘I don’t know where you come from.’ When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:

Luke 13:25 (NET Parallel Greek)

Luke 13:25 (Stephanus Textus Receptus)

Luke 13:25 (Byzantine Majority Text)
ἀφ᾿ οὗ ἂν ἐγερθῇ ὁ οἰκοδεσπότης καὶ ἀποκλείσῃ τὴν θύραν καὶ ἄρξησθε ἔξω ἑστάναι καὶ κρούειν τὴν θύραν λέγοντες· κύριε, ἄνοιξον ἡμῖν, καὶ ἀποκριθεὶς ἐρεῖ ὑμῖν· οὐκ οἶδα ὑμᾶς πόθεν ἐστέ αφ ου αν εγερθη ο οικοδεσποτης και αποκλειση την θυραν και αρξησθε εξω εσταναι και κρουειν την θυραν λεγοντες κυριε κυριε ανοιξον ημιν και αποκριθεις ερει υμιν ουκ οιδα υμας ποθεν εστε αφ ου αν εγερθη ο οικοδεσποτης και αποκλειση την θυραν και αρξησθε εξω εσταναι και κρουειν την θυραν λεγοντες κυριε κυριε ανοιξον ημιν και αποκριθεις ερει υμιν ουκ οιδα υμας ποθεν εστε

Luke 13:27 (NET)

Luke 13:27 (KJV)
But he will reply, ‘I don’t know where you come from! Go away from me, all you evildoers!’ But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.

Luke 13:27 (NET Parallel Greek)

Luke 13:27 (Stephanus Textus Receptus)

Luke 13:27 (Byzantine Majority Text)
καὶ ἐρεῖ λέγων ὑμῖν· οὐκ οἶδα [ὑμᾶς] πόθεν ἐστέ· ἀπόστητε ἀπ᾿ ἐμοῦ πάντες ἐργάται ἀδικίας και ερει λεγω υμιν ουκ οιδα υμας ποθεν εστε αποστητε απ εμου παντες οι εργαται της αδικιας και ερει λεγω υμιν ουκ οιδα υμας ποθεν εστε αποστητε απ εμου παντες οι εργαται της αδικιας

Acts 16:31 (NET)

Acts 16:31 (KJV)
They replied, “Believe in the Lord Jesus and you will be saved, you and your household.” And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.

Acts 16:31 (NET Parallel Greek)

Acts 16:31 (Stephanus Textus Receptus)

Acts 16:31 (Byzantine Majority Text)
οἱ δὲ εἶπαν· πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν καὶ σωθήσῃ σὺ καὶ ὁ οἶκος σου οι δε ειπον πιστευσον επι τον κυριον ιησουν χριστον και σωθηση συ και ο οικος σου οι δε ειπον πιστευσον επι τον κυριον ιησουν χριστον και σωθηση συ και ο οικος σου

1 John 12:32 (ESV)

2 Luke 13:1-5 (ESV)

3 John 12:32 (ESV)

4 Luke 5:32 (ESV)

5 Here πάντα, (another form of πᾶς) was limited by τὰ ἔθνη (ESV: nations), if one wants to consider that a limitation.

6 Acts 5:29 (ESV) Table

7 Acts 11:2b, 3 (ESV)

10 The NET parallel Greek text and NA28 had δῴη here, where the Stephanus Textus Receptus and Byzantine Majority Text had δω (KJV: will grant).

13 Acts 8:3 (ESV)

14 Acts 26:14b (ESV) Table

15 2 Timothy 2:25b (NET)

17 Romans 2:4b (NET)

19 Romans 2:4 (NET)

20 2 Peter 3:9 (ESV) Table

22 The NET parallel Greek text and NA28 had θύρας here, where the Stephanus Textus Receptus and Byzantine Majority Text had πυλης (KJV: gate).

23 The Stephanus Textus Receptus and Byzantine Majority Text had κυριε κυριε (KJV: Lord, Lord) here, where the NET parallel Greek text and NA28 had simply κυριε.

24 The Stephanus Textus Receptus and Byzantine Majority Text had οι preceding workers (NET: –doers). The NET parallel Greek text and NA28 did not.

25 The Stephanus Textus Receptus and Byzantine Majority Text had the article της preceding evil (KJV: iniquity). The NET parallel Greek text and NA28 did not.

26 The Stephanus Textus Receptus and Byzantine Majority Text had χριστον (KJV: Christ) here. The NET parallel Greek text and NA28 did not.

27 Acts 16:31 (ESV)

28 From the “Meaning Behind The Proverb ‘I Don’t Have to Outrun The Bear’” on The USC Digital Folklore Archives: “So, the story goes like this. Two men are hiking in the woods, and they see a bear. The bear is really mad, so they start running to get away. The first man says ‘how are we going to outrun this bear?’ and the other guy goes ‘I don’t have to outrun the bear, I just have to outrun you.’”

29 From the Preface to the NET Bible online: Another major change introduced with the Second Beta Edition of the NET Bible was a significant update to the text-critical notes for the New Testament. After the printing of the First Beta Edition, it was suggested to the NET Bible team by the German Bible Society (Deutsche Bibelgesellchaft) in Stuttgart, Germany, that the information in the New Testament tc notes should be standardized to the Nestle-Aland 27th edition text which they publish in conjunction with the Institut für neutestamentliche Textforschung in Münster, Germany. (Prior to this point, the textual evidence in the tc notes had been drawn from NA27, UBS4, and other sources.)

Psalm 22, Part 3

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This is a continuing consideration of Psalm 22 as the music in Jesus’ heart as He endured the cross.

Masoretic Text

 Septuagint
Psalm 22:11 (Tanakh) Psalm 22:11 (NET) Psalm 21:12 (NETS)

Psalm 21:12 (Elpenor English)
Be not far (תִּרְחַ֣ק) from me; for trouble is near; for there is none to help. Do not remain far away (rachaq, תרחק) from me, for trouble is near and I have no one to help me. Do not keep away (ἀποστῇς) from me, because affliction is near, because there is no one to help. Stand not aloof (ἀποστῇς) from me; for affliction is near; for there is no helper.

I was curious if I could determine whether remain in the NET translation of תִּרְחַ֣ק (rachaq) owed anything to the theory that God the Father had forsaken God the Son in some more secretive way than to the cross.  Where Be not far from me sounds like a plea to stay close, Do not remain far away sounds to me like a plea to return from a distance.  But of the seven occurrences of the exact form תרחק (rachaq) five where translated do…remain far away.  The only occurrence that was not negated was translated Keep your distance.

Reference

 NET Parallel Hebrew NET Septuagint BLB

Septuagint Elpenor
Psalm 22:11 (21:12) תרחק Do…remain far away ἀποστῇς ἀποστῇς
Psalm 22:19 (21:20) תרחק do…remain far away μακρύνῃς μακρύνῃς
Psalm 35:22 (34:22) תרחק do…remain far away ἀποστῇς ἀποστῇς
Psalm 38:21 (37:22) תרחק do…remain far away ἀποστῇς ἀποστῇς
Psalm 71:12 (70:12) תרחק do…remain far away μακρύνῃς μακρύνῃς
Exodus 23:7 תרחק Keep your distance ἀποστήσῃ ἀποστήσῃ
Isaiah 46:13 תרחק is…far away n/a n/a

The clause in question in the Masoretic text of Isaiah 46:13 [Table] is not corroborated by the Septuagint.

Masoretic Text

 Septuagint
Isaiah 46:13 (Tanakh) Isaiah 46:13 (NET) Isaiah 46:13 (NETS)

Isaiah 46:13 (Elpenor English)
I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. I am bringing my deliverance near, it is not far away; I am bringing my salvation near, it does not wait.  I will save Zion; I will adorn Israel with my splendor. I brought near my righteousness, and I will not delay the salvation that comes from me; I have provided salvation in Sion to Israel for glorying. I have brought near my righteousness, and I will not be slow with the salvation that is from me: I have given salvation in Sion to Israel for glory.

Until Jesus’ crucifixion the typical expectation for the end (τέλος) of my one dear Son; in him I take great delight[1] was not that He would be executed as a criminal.  I’m taking my concept of “typical expectation” from Jesus’ use of δοκεῖτε (a form of δοκέω; NET: you think) in answer to those who informed Him about the manner of death of some Galileans (Luke 13:1-5 NET):

Now there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices.  He[2] answered them, “Do you think (δοκεῖτε, a form of δοκέω) these Galileans were worse sinners than all the other Galileans, because they suffered these things?[3]  No, I tell you!  But unless you repent, you will all perish as well![4]  Or those eighteen[5] who were killed when the tower in Siloam fell on them, do you think (δοκεῖτε, a form of δοκέω) they[6] were worse offenders than all the[7] others who live in[8] Jerusalem?  No, I tell you!  But unless you repent you will all perish as well!”[9]

The rulers in Jerusalem had done everything in their power to engineer Jesus’ crucifixion to discredit (Luke 19:29-40) Him with the people, as was prophesied by Isaiah:

Masoretic Text

 Septuagint
Isaiah 53:4b, 5 (Tanakh) Isaiah 53:4b, 5 (NET) Isaiah 53:4b, 5 (NETS)

Isaiah 53:4b, 5 (Elpenor English)
we did esteem him stricken, smitten of God, and afflicted. we thought he was being punished, attacked by God, and afflicted for something he had done. we accounted him to be in trouble and calamity and ill-treatment. we accounted him to be in trouble, and in suffering [by God]*, and in affliction.
But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. He was wounded because of our rebellious deeds, crushed because of our sins; he endured punishment that made us well; because of his wounds we have been healed. But he was wounded because of our acts of lawlessness and has been weakened because of our sins; upon him was the discipline of our peace; by his bruise we were healed. But he was wounded on account of our sins, and was bruised because of our iniquities: the chastisement of our peace was upon him; [and] by his bruises we were healed.

After Jesus’ death, more to the point after his resurrection, his death became the foundational assumption of new (Romans 7:1-6) eternal life in the Spirit (Galatians 2:20, 21 NET):

I have been crucified with Christ, and it is no longer I who live, but Christ lives in me.  So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.  I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!

Job is the primary example of suffering for righteousness’ sake (1 Peter 3:13-17) in the Old Testament.  If I accept Psalm 22 as Christ’s meditation enduring the cross, it is interesting to contrast Job’s attitude toward God with that of the Son of God toward his Father.

Masoretic Text

 Septuagint
Job 13:21 (Tanakh) Job 13:21 (NET) Job 13:21 (NETS)

Job 13:21 (Elpenor English)
Withdraw thine hand far (הַרְחַ֑ק) from me: and let not thy dread make me afraid. Remove your hand far (rachaq, הרחק) from me and stop making me afraid with your terror. withdraw (ἀπέχου) your hand from me, and let fear of you not terrify me. Withhold (ἀπέχου) [thine] hand from me: and let not thy fear terrify me.

Psalm 22:11 (Tanakh)

 Psalm 22:11 (NET) Psalm 21:12 (NETS)

Psalm 21:12 (Elpenor English)
Be not far (תִּרְחַ֣ק) from me; for trouble is near; for there is none to help. Do not remain far away (rachaq, תרחק) from me, for trouble is near and I have no one to help me. Do not keep away (ἀποστῇς) from me, because affliction is near, because there is no one to help. Stand not aloof (ἀποστῇς) from me; for affliction is near; for there is no helper.

This is why the Father loves me, Jesus said, because I lay down my life, so that I may take it back again.  No one takes it away from me, but I lay it down of my own free will.  I have the authority to lay it down, and I have the authority to take it back again.  This commandment I received from my Father.[10]  He knew that it pleased the LORD to bruise him.[11]  Or did He?

Masoretic Text

 Septuagint
Isaiah 53:10-12 (Tanakh) Isaiah 53:10-12 (NET) Isaiah 53:10-12 (NETS)

Isaiah 53:10-12 (Elpenor English)
Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. Though the Lord desired to crush him and make him ill, once restitution is made, he will see descendants and enjoy long life, and the Lord’s purpose will be accomplished through him. And the Lord desires to cleanse him from his blow.  If you offer for sin, you shall see a long-lived offspring.  And the Lord wishes to take away The Lord also is pleased to purge him from his stroke.  If ye can give an offering for sin, your soul shall see a long-lived seed: (11a) the Lord also is pleased to take away from
He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. Having suffered, he will reflect on his work, he will be satisfied when he understands what he has done.  “My servant will acquit many, for he carried their sins. from the pain of his soul, to show him light and fill him with understanding, to justify a righteous one who is well subject to many, and he himself shall bear their sins. (11b) the travail of his soul, to shew him light, and to form [him] with understanding; to justify the just one who serves many well; and he shall bear their sins.
Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. So I will assign him a portion with the multitudes, he will divide the spoils of victory with the powerful, because he willingly submitted to death and was numbered with the rebels, when he lifted up the sin of many and intervened on behalf of the rebels.” Therefore he shall inherit many, and he shall divide the spoils of the strong, because his soul was given over to death, and he was reckoned among the lawless, and he bore the sins of many, and because of their sins he was given over. Therefore he shall inherit many, and he shall divide the spoils of the mighty; because his soul was delivered to death: and he was numbered among the transgressors; and he bore the sins of many, and was delivered because of their iniquities.

I plan to look at all the differences between the Masoretic text and the Septuagint here.  What caught my attention first, however, was how this prophecy fared so well at the hands of the Masoretes, whose “ultimate goal was to uphold the traditions of the Jewish people.  The Masoretes had to decipher the authentic word of God and eliminate the dissimilarities.”[12]

So I clicked the “Show” button on Rashi’s Commentary on The Complete Jewish Bible online at Chabad.org.  The answer became apparent:

Rashi’s Commentary to verse 3 – Despised and rejected by men: was he.  So is the custom of this prophet: he mentions all Israel as one man, e.g., (44:2), “Fear not, My servant Jacob” ; (44:1) “And now, hearken, Jacob, My servant.” Here too (52:13), “Behold My servant shall prosper,” he said concerning the house of Jacob.  יַשְׂכִּיל is an expression of prosperity.  Comp. (I Sam. 18:14) “And David was successful (מַשְׂכִּיל) in all his ways.”

Rashi’s Commentary to verse 4 – Indeed, he bore our illnesses: Heb. אָכֵן, an expression of ‘but’ in all places.  But now we see that this came to him not because of his low state, but that he was chastised with pains so that all the nations be atoned for with Israel’s suffering.  The illness that should rightfully have come upon us, he bore.

The massacre of Jews during the People’s Crusade of 1096 deeply affected Rashi (RAbbi SHlomo Yitzhaki).  He “wrote several Selichot (penitential poems) mourning the slaughter and the destruction of the region’s great yeshivot.”[13]  “The Hebrew chronicles portray the Rhineland Jews [whether massacred by crusaders in 1096 directly or compelled to suicide] as martyrs who willingly sacrificed themselves in order to honour God and to preserve their own honour.”[14]

Masoretic Text

 Septuagint
Isaiah 53:10a (Tanakh) Isaiah 53:10a (NET) Isaiah 53:10a (NETS)

Isaiah 53:10a (Elpenor English)
Yet it pleased the LORD to bruise (דַּכְּאוֹ֙) him; he hath put him to grief (הֶֽחֱלִ֔י): Though the Lord desired to crush (daka’, דכאו) him and make him ill (chalah, החלי), And the Lord desires to cleanse (καθαρίσαι) him from his blow (πληγῆς). The Lord also is pleased to purge (καθαρίσαι) him from his stroke (πληγῆς).

I cross-referenced the occurrences of חָלָה (châlâh) in the Masoretic text with the occurrences of πληγῆς (a form of πληγή)] in the Septuagint, searching for some correlation.  In the account of Ahab’s death (1 Kings 22:34-39) after being struck by an arrow the king said, I’m wounded (החליתי, another form of châlâh).[15]  King Ahab of the northern kingdom of Israel bled to death from that wound (makkah, המכה), translated πληγῆς in the Septuagint.  It was enough to persuade me that the rabbis interpreted החלי (another form of châlâh) as a noun in Isaiah 53:10a.

A table of all the occurrences of καθαρίσαι (a form of καθαρίζω) and the Hebrew words it translated follows.

Reference

 Septuagint BLB Septuagint Elpenor NET Parallel Hebrew

Chabad.org
Leviticus 13:7 καθαρίσαι καθαρίσαι tohorah, לטהרתו לְטָֽהֳרָת֑וֹ
Leviticus 13:59 καθαρίσαι καθαρίσαι taher, לטהרו לְטַֽהֲר֖וֹ
Leviticus 14:23 καθαρίσαι καθαρίσαι tohorah, לטהרתו לְטָֽהֳרָת֖וֹ
Leviticus 16:30 καθαρίσαι καθαρίσαι taher, לטהר לְטַהֵ֣ר
2 Chronicles 29:15 καθαρίσαι καθαρίσαι taher, לטהר לְטַהֵ֖ר
2 Chronicles 34:3 καθαρίσαι καθαρίσαι taher, לטהר לְטַהֵ֔ר
2 Chronicles 34:8 καθαρίσαι καθαρίσαι taher, לטהר לְטַהֵ֥ר
Isaiah 53:10 καθαρίσαι καθαρίσαι daka’, דכאו דַּכְּאוֹ֙
Ezekiel 39:14 καθαρίσαι καθαρίσαι taher, לטהרה לְטַֽהֲרָ֑הּ

Isaiah 53:10 stands out as an outlier and causes me to wonder if the original Hebrew had more to do with the Day of Atonement.

Masoretic Text

 Septuagint
Leviticus 16:30 (Tanakh) Leviticus 16:30 (NET) Leviticus 16:30 (NETS)

Leviticus 16:30 (Elpenor English)
For on this day shall atonement be made for you, to cleanse (לְטַהֵ֣ר) you; from all your sins shall ye be clean before HaShem. for on this day atonement is to be made for you to cleanse (taher, לטהר) you from all your sins; you must be clean before the Lord. For on this day he shall make atonement for you, to cleanse (καθαρίσαι) you from all your sins before the Lord, and you shall be clean. For in this day he shall make an atonement for you, to cleanse (καθαρίσαι) you from all your sins before the Lord, and ye shall be purged.

If so, I would consider The Lord also is pleased to purge him from his stroke an oblique reference to Jesus’ resurrection.  On the other hand, I might consider that the rabbis understood דַּכְּאוֹ֙ (daka’; Tanakh: bruise; NET: crush) as something similar to what happened when young King Josiah began to purge Judah of idolatry.

Masoretic Text

 Septuagint
2 Chronicles 34:3, 8 (Tanakh) 2 Chronicles 34:3, 8 (NET) 2 Supplements 34:3, 8 (NETS)

2 Chronicles 34:3, 8 (Elpenor English)
For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge (לְטַהֵ֔ר) Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images. In the eighth year of his reign, while he was still young, he began to seek the God of his ancestor David.  In his twelfth year he began ridding (taher, לטהר) Judah and Jerusalem of the high places, Asherah poles, idols, and images. And in the eighth year of his reign—and he was still a lad—he began to seek the Lord, God of Dauid his father.  And in the twelfth year of his reign he began to purge (καθαρίσαι) Ioudas and Ierousalem of the high places and the groves and the smelted items. And in the eighth year of his reign, and he [being] yet a youth, he began to seek the Lord God of his father David: and in the twelfth year of his reign he began to purge (καθαρίσαι) Juda and Jerusalem from the high places, and the groves, and the ornaments for the altars, and the molten images.
Now in the eighteenth year of his reign, when he had purged (לְטַהֵ֥ר) the land, and the house, he sent Shaphan the son of Azaliah, and Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of the LORD his God. In the eighteenth year of his reign, he continued his policy of purifying (taher, לטהר) the land and the temple.  He sent Shaphan son of Azaliah, Maaseiah the city official, and Joah son of Joahaz the secretary to repair the temple of the Lord his God. And in the eighteenth year of his reign—in order to purge (καθαρίσαι) the land and the house—he sent out Saphan son of Eselias and Maasias ruler of the city and Iouach son of Ioachaz, his recorder, to repair the house of the Lord, his God. And in the eighteenth year of his reign, after having cleansed (καθαρίσαι) the land, and the house, he sent Saphan the son of Ezelias, and Maasa prefect of the city, and Juach son of Joachaz his recorder, to repair the house of the Lord his God.

Rashi’s commentary reads: 

And the Lord wished to crush him, He made him ill: The Holy One, blessed be He, wished to crush him and to cause him to repent; therefore, he made him ill.

I’m uncertain[16] if the translators of the Septuagint understood this as a reference to “all Israel” or as a reference to the Messiah whose appearance was prophesied.  The Masoretes, understanding him as “all Israel” and believing “he was chastised with pains so that all the nations be atoned for with Israel’s suffering,” may have preserved the original Hebrew here better than the Rabbis who translated the Septuagint.

None of this, however, justifies Christian crusaders[17] (or anyone else for that matter) extorting, robbing or killing Jews (From Rhineland massacres, Background):

A relevant perspective on the extent of the era’s antisemitism was recorded 40 years afterward by Jewish historian Solomon bar Simson. He stated that Godfrey of Bouillon swore

to go on this journey only after avenging the blood of the crucified one by shedding Jewish blood and completely eradicating any trace of those bearing the name ‘Jew,’ thus assuaging his own burning wrath.[8]

Emperor Henry IV (after being notified of the pledge by Kalonymus Ben Meshullam, the Jewish leader in Mainz) issued an order prohibiting such an action. Godfrey claimed he never really intended to kill Jews, but the community in Mainz and Cologne sent him a collected bribe of 500 silver marks.[9]

…On top of the general Catholic suspicion of Jews at the time, when the thousands of French members of the People’s Crusade arrived at the Rhine, they had run out of provisions.[12] To restock their supplies, they began to plunder Jewish food and property while attempting to force them to convert to Catholicism.[12]

Not all crusaders who had run out of supplies resorted to murder; some, like Peter the Hermit, used extortion instead. While no sources claim he preached against the Jews, he carried a letter with him from the Jews of France to the community at Trier. The letter urged them to supply provisions to Peter and his men. The Solomon bar Simson Chronicle records that they were so terrified by Peter’s appearance at the gates that they readily agreed to supply his needs.[9]

Still, I’m deeply affected that this periodic[18] share in his sufferings[19] coupled with the belief that such suffering atoned for all the nations may have contributed to the preservation of his word and thus the redemption of the nations: Yet it pleased the LORD to bruise him; he hath put him to grief.[20]

Tables comparing Psalm 22:11; Isaiah 53:4; 53:5; Job 13:21; Isaiah 53:10; 53:11; 53:12; Leviticus 16:30; 2 Chronicles 34:3 and 34:8 in the Tanakh, KJV and NET, and tables comparing Psalm 22:11 (21:12); Isaiah 53:4; 53:5; Job 13:21; Isaiah 53:10; 53:11; 53:12; Leviticus 16:30; 2 Chronicles (Supplements) 34:3 and 34:8 in the Septuagint (BLB and Elpenor), and a table comparing Luke 13:2-5 in the NET and KJV follow.

Psalm 22:11 (Tanakh)

 Psalm 22:11 (KJV)

Psalm 22:11 (NET)
Be not far from me; for trouble is near; for there is none to help. Be not far from me; for trouble is near; for there is none to help. Do not remain far away from me, for trouble is near and I have no one to help me.

Psalm 22:11 (Septuagint BLB)

Psalm 21:12 (Septuagint Elpenor)
μὴ ἀποστῇς ἀπ᾽ ἐμοῦ ὅτι θλῗψις ἐγγύς ὅτι οὐκ ἔστιν ὁ βοηθῶν μὴ ἀποστῇς ἀπ᾿ ἐμοῦ, ὅτι θλῖψις ἐγγύς, ὅτι οὐκ ἔστιν ὁ βοηθῶν

Psalm 21:12 (NETS)

Psalm 21:12 (English Elpenor)
Do not keep away from me, because affliction is near, because there is no one to help. Stand not aloof from me; for affliction is near; for there is no helper.

Isaiah 53:4 (Tanakh)

 Isaiah 53:4 (KJV)

Isaiah 53:4 (NET)
Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he lifted up our illnesses, he carried our pain; even though we thought he was being punished, attacked by God, and afflicted for something he had done.

Isaiah 53:4 (Septuagint BLB)

Isaiah 53:4 (Septuagint Elpenor)
οὗτος τὰς ἁμαρτίας ἡμῶν φέρει καὶ περὶ ἡμῶν ὀδυνᾶται καὶ ἡμεῗς ἐλογισάμεθα αὐτὸν εἶναι ἐν πόνῳ καὶ ἐν πληγῇ καὶ ἐν κακώσει οὗτος τὰς ἁμαρτίας ἡμῶν φέρει καὶ περὶ ἡμῶν ὀδυνᾶται, καὶ ἡμεῖς ἐλογισάμεθα αὐτὸν εἶναι ἐν πόνῳ καὶ ἐν πληγῇ ὑπὸ Θεοῦ καὶ ἐν κακώσει

Isaiah 53:4 (NETS)

Isaiah 53:4 (English Elpenor)
This one bears our sins and suffers pain for us, and we accounted him to be in trouble and calamity and ill-treatment. He bears our sins, and is pained for us: yet we accounted him to be in trouble, and in suffering [by God]*, and in affliction.

Isaiah 53:5 (Tanakh)

 Isaiah 53:5 (KJV)

Isaiah 53:5 (NET)
But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. He was wounded because of our rebellious deeds, crushed because of our sins; he endured punishment that made us well; because of his wounds we have been healed.

Isaiah 53:5 (Septuagint BLB)

Isaiah 53:5 (Septuagint Elpenor)
αὐτὸς δὲ ἐτραυματίσθη διὰ τὰς ἀνομίας ἡμῶν καὶ μεμαλάκισται διὰ τὰς ἁμαρτίας ἡμῶν παιδεία εἰρήνης ἡμῶν ἐπ᾽ αὐτόν τῷ μώλωπι αὐτοῦ ἡμεῗς ἰάθημεν αὐτὸς δὲ ἐτραυματίσθη διὰ τὰς ἁμαρτίας ἡμῶν καὶ μεμαλάκισται διὰ τὰς ἀνομίας ἡμῶν· παιδεία εἰρήνης ἡμῶν ἐπ᾿ αὐτόν. τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν

Isaiah 53:5 (NETS)

Isaiah 53:5 (English Elpenor)
But he was wounded because of our acts of lawlessness and has been weakened because of our sins; upon him was the discipline of our peace; by his bruise we were healed. But he was wounded on account of our sins, and was bruised because of our iniquities: the chastisement of our peace was upon him; [and] by his bruises we were healed.

Job 13:21 (Tanakh)

 Job 13:21 (KJV)

Job 13:21 (NET)
Withdraw thine hand far from me: and let not thy dread make me afraid. Withdraw thine hand far from me: and let not thy dread make me afraid. Remove your hand far from me and stop making me afraid with your terror.

Job 13:21 (Septuagint BLB)

Job 13:21 (Septuagint Elpenor)
τὴν χεῗρα ἀπ᾽ ἐμοῦ ἀπέχου καὶ ὁ φόβος σου μή με καταπλησσέτω τὴν χεῖρα ἀπ᾿ ἐμοῦ ἀπέχου, καὶ ὁ φόβος σου μή με καταπλησσέτω

Job 13:21 (NETS)

Job 13:21 (English Elpenor)
withdraw your hand from me, and let fear of you not terrify me. Withhold [thine] hand from me: and let not thy fear terrify me.

Isaiah 53:10 (Tanakh)

 Isaiah 53:10 (KJV)

Isaiah 53:10 (NET)
Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. Though the Lord desired to crush him and make him ill, once restitution is made, he will see descendants and enjoy long life, and the Lord’s purpose will be accomplished through him.

Isaiah 53:10 (Septuagint BLB)

Isaiah 53:10 (Septuagint Elpenor)
καὶ κύριος βούλεται καθαρίσαι αὐτὸν τῆς πληγῆς ἐὰν δῶτε περὶ ἁμαρτίας ἡ ψυχὴ ὑμῶν ὄψεται σπέρμα μακρόβιον καὶ βούλεται κύριος ἀφελεῗν καὶ Κύριος βούλεται καθαρίσαι αὐτὸν ἀπὸ τῆς πληγῆς. ἐὰν δῶτε περὶ ἁμαρτίας, ἡ ψυχὴ ὑμῶν ὄψεται σπέρμα μακρόβιον· καὶ βούλεται Κύριος ἀφελεῖν

Isaiah 53:10 (NETS)

Isaiah 53:10, 11a (English Elpenor)
And the Lord desires to cleanse him from his blow.  If you offer for sin, you shall see a long-lived offspring.  And the Lord wishes to take away The Lord also is pleased to purge him from his stroke. If ye can give an offering for sin, your soul shall see a long-lived seed: (11a) the Lord also is pleased to take away from

Isaiah 53:11 (Tanakh)

 Isaiah 53:11 (KJV)

Isaiah 53:11 (NET)
He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. Having suffered, he will reflect on his work, he will be satisfied when he understands what he has done.  “My servant will acquit many, for he carried their sins.

Isaiah 53:11 (Septuagint BLB)

Isaiah 53:11 (Septuagint Elpenor)
ἀπὸ τοῦ πόνου τῆς ψυχῆς αὐτοῦ δεῗξαι αὐτῷ φῶς καὶ πλάσαι τῇ συνέσει δικαιῶσαι δίκαιον εὖ δουλεύοντα πολλοῗς καὶ τὰς ἁμαρτίας αὐτῶν αὐτὸς ἀνοίσει ἀπὸ τοῦ πόνου τῆς ψυχῆς αὐτοῦ, δεῖξαι αὐτῷ φῶς καὶ πλάσαι τῇ συνέσει, δικαιῶσαι δίκαιον εὖ δουλεύοντα πολλοῖς, καὶ τὰς ἁμαρτίας αὐτῶν αὐτὸς ἀνοίσει

Isaiah 53:11 (NETS)

Isaiah 53:11b (English Elpenor)
from the pain of his soul, to show him light and fill him with understanding, to justify a righteous one who is well subject to many, and he himself shall bear their sins. the travail of his soul, to shew him light, and to form [him] with understanding; to justify the just one who serves many well; and he shall bear their sins.

Isaiah 53:12 (Tanakh)

 Isaiah 53:12 (KJV)

Isaiah 53:12 (NET)
Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. So I will assign him a portion with the multitudes, he will divide the spoils of victory with the powerful, because he willingly submitted to death and was numbered with the rebels, when he lifted up the sin of many and intervened on behalf of the rebels.”

Isaiah 53:12 (Septuagint BLB)

Isaiah 53:12 (Septuagint Elpenor)
διὰ τοῦτο αὐτὸς κληρονομήσει πολλοὺς καὶ τῶν ἰσχυρῶν μεριεῗ σκῦλα ἀνθ᾽ ὧν παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ καὶ ἐν τοῗς ἀνόμοις ἐλογίσθη καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκεν καὶ διὰ τὰς ἁμαρτίας αὐτῶν παρεδόθη διὰ τοῦτο αὐτὸς κληρονομήσει πολλοὺς καὶ τῶν ἰσχυρῶν μεριεῖ σκῦλα, ἀνθ᾿ ὧν παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ, καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη· καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκε καὶ διὰ τὰς ἁμαρτίας αὐτῶν παρεδόθη

Isaiah 53:12 (NETS)

Isaiah 53:12 (English Elpenor)
Therefore he shall inherit many, and he shall divide the spoils of the strong, because his soul was given over to death, and he was reckoned among the lawless, and he bore the sins of many, and because of their sins he was given over. Therefore he shall inherit many, and he shall divide the spoils of the mighty; because his soul was delivered to death: and he was numbered among the transgressors; and he bore the sins of many, and was delivered because of their iniquities.

Leviticus 16:30 (Tanakh)

 Leviticus 16:30 (KJV)

Leviticus 16:30 (NET)
For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before HaShem. For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD. for on this day atonement is to be made for you to cleanse you from all your sins; you must be clean before the Lord.

Leviticus 16:30 (Septuagint BLB)

Leviticus 16:30 (Septuagint Elpenor)
ἐν γὰρ τῇ ἡμέρᾳ ταύτῃ ἐξιλάσεται περὶ ὑμῶν καθαρίσαι ὑμᾶς ἀπὸ πασῶν τῶν ἁμαρτιῶν ὑμῶν ἔναντι κυρίου καὶ καθαρισθήσεσθε ἐν γὰρ τῇ ἡμέρᾳ ταύτῃ ἐξιλάσεται περὶ ὑμῶν, καθαρίσαι ὑμᾶς ἀπὸ πασῶν τῶν ἁμαρτιῶν ὑμῶν ἔναντι Κυρίου, καὶ καθαρισθήσεσθε

Leviticus 16:30 (NETS)

Leviticus 16:30 (English Elpenor)
For on this day he shall make atonement for you, to cleanse you from all your sins before the Lord, and you shall be clean. For in this day he shall make an atonement for you, to cleanse you from all your sins before the Lord, and ye shall be purged.

2 Chronicles 34:3 (Tanakh)

 2 Chronicles 34:3 (KJV)

2 Chronicles 34:3 (NET)
For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images. For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images. In the eighth year of his reign, while he was still young, he began to seek the God of his ancestor David.  In his twelfth year he began ridding Judah and Jerusalem of the high places, Asherah poles, idols, and images.

2 Chronicles 34:3 (Septuagint BLB)

2 Chronicles 34:3 (Septuagint Elpenor)
καὶ ἐν τῷ ὀγδόῳ ἔτει τῆς βασιλείας αὐτοῦ καὶ αὐτὸς ἔτι παιδάριον ἤρξατο τοῦ ζητῆσαι κύριον τὸν θεὸν Δαυιδ τοῦ πατρὸς αὐτοῦ καὶ ἐν τῷ δωδεκάτῳ ἔτει τῆς βασιλείας αὐτοῦ ἤρξατο τοῦ καθαρίσαι τὸν Ιουδαν καὶ τὴν Ιερουσαλημ ἀπὸ τῶν ὑψηλῶν καὶ τῶν ἄλσεων καὶ ἀπὸ τῶν χωνευτῶν καὶ ἐν τῷ ὀγδόῳ ἔτει τῆς βασιλείας αὐτοῦ -καὶ αὐτὸς ἔτι παιδάριον- ἤρξατο τοῦ ζητῆσαι Κύριον τὸν Θεὸν Δαυὶδ τοῦ πατρὸς αὐτοῦ. καὶ ἐν τῷ δωδεκάτῳ ἔτει τῆς βασιλείας αὐτοῦ ἤρξατο τοῦ καθαρίσαι τὸν ᾿Ιούδαν καὶ τὴν ῾Ιερουσαλὴμ ἀπὸ τῶν ὑψηλῶν καὶ τῶν ἄλσεων καὶ ἀπὸ τῶν περιβωμίων καὶ ἀπὸ τῶν χωνευτῶν

2 Supplements 34:3 (NETS)

2 Chronicles 34:3 (English Elpenor)
And in the eighth year of his reign—and he was still a lad—he began to seek the Lord, God of Dauid his father.  And in the twelfth year of his reign he began to purge Ioudas and Ierousalem of the high places and the groves and the smelted items. And in the eighth year of his reign, and he [being] yet a youth, he began to seek the Lord God of his father David: and in the twelfth year of his reign he began to purge Juda and Jerusalem from the high places, and the groves, and the ornaments for the altars, and the molten images.

2 Chronicles 34:8 (Tanakh)

 2 Chronicles 34:8 (KJV)

2 Chronicles 34:8 (NET)
Now in the eighteenth year of his reign, when he had purged the land, and the house, he sent Shaphan the son of Azaliah, and Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of the LORD his God. Now in the eighteenth year of his reign, when he had purged the land, and the house, he sent Shaphan the son of Azaliah, and Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of the LORD his God. In the eighteenth year of his reign, he continued his policy of purifying the land and the temple.  He sent Shaphan son of Azaliah, Maaseiah the city official, and Joah son of Joahaz the secretary to repair the temple of the Lord his God.

2 Chronicles 34:8 (Septuagint BLB)

2 Chronicles 34:8 (Septuagint Elpenor)
καὶ ἐν τῷ ὀκτωκαιδεκάτῳ ἔτει τῆς βασιλείας αὐτοῦ τοῦ καθαρίσαι τὴν γῆν καὶ τὸν οἶκον ἀπέστειλεν τὸν Σαφαν υἱὸν Εσελια καὶ τὸν Μαασιαν ἄρχοντα τῆς πόλεως καὶ τὸν Ιουαχ υἱὸν Ιωαχαζ τὸν ὑπομνηματογράφον αὐτοῦ κραταιῶσαι τὸν οἶκον κυρίου τοῦ θεοῦ αὐτοῦ Καὶ ἐν τῷ ἔτει τῷ ὀκτωκαιδεκάτῳ τῆς βασιλείας αὐτοῦ τοῦ καθαρίσαι τὴν γῆν καὶ τὸν οἶκον ἀπέστειλε τὸν Σαφὰν υἱὸν ᾿Εσελία καὶ τὸν Μαασὰ ἄρχοντα τῆς πόλεως καὶ τὸν ᾿Ιουὰχ υἱὸν ᾿Ιωάχαζ τὸν ὑπομνηματογράφον αὐτοῦ κραταιῶσαι τὸν οἶκον Κυρίου τοῦ Θεοῦ αὐτοῦ

2 Supplements 34:8 (NETS)

2 Chronicles 34:8 (English Elpenor)
And in the eighteenth year of his reign—in order to purge the land and the house—he sent out Saphan son of Eselias and Maasias ruler of the city and Iouach son of Ioachaz, his recorder, to repair the house of the Lord, his God. And in the eighteenth year of his reign, after having cleansed the land, and the house, he sent Saphan the son of Ezelias, and Maasa prefect of the city, and Juach son of Joachaz his recorder, to repair the house of the Lord his God.

Luke 13:2-5 (NET)

Luke 13:2-5 (KJV)
He answered them, “Do you think these Galileans were worse sinners than all the other Galileans, because they suffered these things? And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἀποκριθεὶς εἶπεν αὐτοῖς· δοκεῖτε ὅτι οἱ Γαλιλαῖοι οὗτοι ἁμαρτωλοὶ παρὰ πάντας τοὺς Γαλιλαίους ἐγένοντο, ὅτι ταῦτα πεπόνθασιν και αποκριθεις ο ιησους ειπεν αυτοις δοκειτε οτι οι γαλιλαιοι ουτοι αμαρτωλοι παρα παντας τους γαλιλαιους εγενοντο οτι τοιαυτα πεπονθασιν και αποκριθεις ο ιησους ειπεν αυτοις δοκειτε οτι οι γαλιλαιοι ουτοι αμαρτωλοι παρα παντας τους γαλιλαιους εγενοντο οτι τοιαυτα πεπονθασιν
No, I tell you!  But unless you repent, you will all perish as well! I tell you, Nay: but, except ye repent, ye shall all likewise perish.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐχί, λέγω ὑμῖν, ἀλλ᾿ ἐὰν μὴ μετανοῆτε πάντες ὁμοίως ἀπολεῖσθε ουχι λεγω υμιν αλλ εαν μη μετανοητε παντες ωσαυτως απολεισθε ουχι λεγω υμιν αλλ εαν μη μετανοητε παντες ωσαυτως απολεισθε
Or those eighteen who were killed when the tower in Siloam fell on them, do you think they were worse offenders than all the others who live in Jerusalem? Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἢ ἐκεῖνοι οἱ δεκαοκτὼ ἐφ᾿ οὓς ἔπεσεν ὁ πύργος ἐν τῷ Σιλωὰμ καὶ ἀπέκτεινεν αὐτούς, δοκεῖτε ὅτι αὐτοὶ ὀφειλέται ἐγένοντο παρὰ πάντας τοὺς ἀνθρώπους τοὺς κατοικοῦντας Ἰερουσαλήμ η εκεινοι οι δεκα και οκτω εφ ους επεσεν ο πυργος εν τω σιλωαμ και απεκτεινεν αυτους δοκειτε οτι ουτοι οφειλεται εγενοντο παρα παντας ανθρωπους τους κατοικουντας εν ιερουσαλημ η εκεινοι οι δεκα και οκτω εφ ους επεσεν ο πυργος εν τω σιλωαμ και απεκτεινεν αυτους δοκειτε οτι ουτοι οφειλεται εγενοντο παρα παντας ανθρωπους τους κατοικουντας εν ιερουσαλημ
No, I tell you!  But unless you repent you will all perish as well!” I tell you, Nay: but, except ye repent, ye shall all likewise perish.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐχί, λέγω ὑμῖν, ἀλλ᾿ ἐὰν μὴ |μετανοῆτε| πάντες ὡσαύτως ἀπολεῖσθε ουχι λεγω υμιν αλλ εαν μη μετανοητε παντες ομοιως απολεισθε ουχι λεγω υμιν αλλ εαν μη μετανοητε παντες ομοιως απολεισθε

[1] Matthew 3:17b (NET)

[2] The Stephanus Textus Receptus and Byzantine Majority Text had ο ιησους (KJV: Jesus) here.  The NET parallel Greek text and NA28 did not.

[3] The NET parallel Greek text and NA28 had ταῦτα here, where the Stephanus Textus Receptus and Byzantine Majority Text had τοιαυτα (KJV: such things).

[4] The NET parallel Greek text and NA28 had ὁμοίως here, where the Stephanus Textus Receptus and Byzantine Majority Text had ωσαυτως (KJV: likewise).

[5] The NET parallel Greek text and NA28 had δεκαοκτὼ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δεκα και οκτω (literally: “ten and eight”).

[6] The NET parallel Greek text and NA28 had αὐτοὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουτοι.

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

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

[9] The NET parallel Greek text and NA28 had ωσαυτως here, where the Stephanus Textus Receptus and Byzantine Majority Text had ὁμοίως (KJV: likewise).

[10] John 10:17, 18 (NET)

[11] Isaiah 53:10a (Tanakh)

[12] “Jewish Concepts: Masoretic Text,” Jewish Virtual Library: Anything you need to know from Anti-Semitism to Zionism

[13] Rashi

[14] Rhineland massacres

[15] This was translated τέτρωμαι (a form of τιτρώσκω) in the Septuagint.

[16] The Samaritan woman who spoke with Jesus knew that Messiah is coming, Herod asked the chief priests and experts in the law…where the Christ was to be born (Matthew 2:4 NET) but None of the rulers of this age understood [the wisdom of God, hidden in a mystery], Paul wrote believers in Corinth.  If they had known it, they would not have crucified the Lord of glory (1 Corinthians 2:8 NET).  How then would the scriptures that say it must happen this way be fulfilled? (Matthew 26:54 NET)

[17] From Rhineland massacres, Background: Many crusaders had to go into debt in order to purchase weaponry and equipment for the expedition; as Western Catholicism strictly forbade usury, many crusaders inevitably found themselves indebted to Jewish moneylenders.  Having armed themselves by assuming the debt, the crusaders rationalized the killing of Jews as an extension of their Catholic mission.[6]

[18] From Rhineland massacres, Background: There had not been so broad a movement against Jews by Catholics since the seventh century’s mass expulsions and forced conversions.  While there had been a number of regional persecutions of Jews by Catholics, such as the one in Metz in 888, a plot against Jews in Limoges in 992, a wave of anti-Jewish persecution by Christian millenarian movements (which believed that Jesus was immediately to descend from Heaven) in the year 1000, and the threat of expulsion from Trier in 1066; these are all viewed “in the traditional terms of governmental outlawry rather than unbridled popular attacks.”[7]  Also many movements against Jews (such as forced conversions by King Robert the Pious of France, Richard II, Duke of Normandy, and Henry II, Holy Roman Emperor around 1007–1012) had been quashed either by Roman Catholicism’s papacy or its bishops.[7]

[19] Romans 8:17; Philippians 3:10, 11; 1 Peter 4:13

[20] Isaiah 53:10a (Tanakh)

Romans, Part 67

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I’m still considering, Rejoice in hope, endure in suffering, persist in prayer[1] as a description of love rather than as rules to obey.  This essay picks up where I left off in the previous essay considering Phinehas’ background and role in events at Gibeah.

Now you have rescued the Israelites from the Lord’s (yehôvâh, יהוה) judgment,[2] Phinehas told the descendents of Reuben, Gad and Manasseh after hearing their defense.  It may not be obvious in the NET but it was a very poor choice of words: Now you have delivered (nâtsal, הצלתם) the children of Israel out of the hand (yâd, מיד) of the Lord (yehôvâh).[3]  It is not possible according to yehôvâh, Nor is there any who (ʼayin, ואין; literally, nothing) can deliver (nâtsal, מציל) from My hand (yâd).[4]  Beyond that, it was yehôvâh who delivered Israel from the hand of their enemies. 

O God of my father Abraham, God of my father Isaac, O Lord (yehôvâh),[5] Jacob prayed.  Rescue (nâtsal, הצילני) me, I pray, from the hand (yâd, מיד) of my brother Esau…[6]  The Lord (yehôvâh, יהוה) said [to Moses], “I have surely seen the affliction of my people who are in Egypt.  I have heard their cry because of their taskmasters, for I know their sorrows.  I have come down to deliver (nâtsal, להצילו) them from the hand (yâd, מיד) of the Egyptians…”[7]  Jethro rejoiced because of all the good that the Lord (yehôvâh, יהוה) had done for Israel, whom he had delivered (nâtsal, הצילו) from the hand (yâd, מיד) of Egypt.[8]

I’m particularly sensitive to this because I believed that Jesus delivered me from the hand of Jehovah (though I probably didn’t think about it in exactly those words).  My situation became more acute when I was too old to pray to Jesus but told to pray to “our Father in heaven” instead.  I was fairly compliant as a child with things over which I had control.  So I prayed to “our Father in heaven.”  But I couldn’t draw near to Him, not to Jehovah, the one who wanted to condemn me to hell for failing to keep his law.

Was deliverance from the hand of yehôvâh simply a slip of Phinehas’ tongue?  After all even in the New Testament the author of the letter to the Hebrews believed that it is a terrifying thing to fall into the hands of the living God.[9]  Or did Phinehas’ word choice accurately reflect his attitude?  David’s attitude by contrast, even regarding punishment, was, Please let us fall into the hand (yâd, ביד) of the Lord (yehôvâh, יהוה), for His mercies are great; but do not let me fall into the hand (yâd, וביד) of man.[10]  Had futility crept into Phinehas’ thoughts, a darkening of his senseless heart (Romans 1:21 NET Table)?

For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts were darkened.

These words were penned by a Benjaminite[11] who was extremely zealous for the traditions of [his] ancestors[12] until Jesus showed him a fresh and living way that [Jesus] inaugurated for us,[13] not based on the letter but on the Spirit, for the letter kills, but the Spirit gives life.[14]  I don’t fully understand how the Holy Spirit empowered people in the Old Testament (which is not to say that I fully understand Him in the New).

Samson is perhaps the most confusing example: Samson…grew and the Lord (yehôvâh, יהוה) empowered him.  The Lord’s (yehôvâh, יהוה) spirit began to control him in Mahaneh Dan between Zorah and Eshtaol.  Samson went down to Timnah, where a Philistine girl caught his eye.[15]  Though his parents protested his choice, the text is clear that his father and mother did not realize this was the Lord’s (yehôvâh, מיהוה) doing, because he was looking for an opportunity to stir up trouble with the Philistines.[16]  Samson’s choice and great strength are not the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[17] with which I am more familiar.

I turn to David again: Create in me a clean heart, O God, And renew a steadfast spirit within me.  Do not cast me away from Your presence, And do not take Your Holy Spirit from me.[18]  Perhaps Phinehas’ statement—Today we know that the Lord is among us, because you have not disobeyed the Lord in this[19]—is a similar recognition that yehôvâh’s presence, his Holy Spirit, creates the clean heart and steadfast spirit that effected righteousness among the descendants of Reuben, Gad and Manasseh.  Still, Moses wished for more for the descendants of Israel: I wish that all the Lord’s people were prophets, that the Lord would put his Spirit on them![20]

So I’m not sure whether Phinehas made a poor word choice or was becoming futile in his thoughts (e.g., actually intending to thank or praise the descendants of Reuben, Gad and Manasseh for delivering him from the hand of yehôvâh), whether he was fearing yehôvâh or afraid of yehôvâh, drawing near or fleeing in his heart and mind.  But I want to keep it as an open question as I move from the failure to resolve matters at Gibeah as a police function to war: The Benjaminites came from their cities and assembled at Gibeah to make war against the Israelites.[21]  

Vengeance War in Gibeah Divided Kingdom
The Lord spoke to Moses: “Exact vengeance for the Israelites on the Midianites…

Numbers 31:1, 2a (NET)

 The Israelites went up to Bethel and asked God, “Who should lead the charge against the Benjaminites?”  The Lord said, “Judah should lead.”

Judges 20:18 (NET)

 God told Shemaiah the prophet, “Say this to King Rehoboam son of Solomon of Judah, and to all Judah and Benjamin, as well as the rest of the people, ‘The Lord says this: “Do not attack and make war with your brothers, the Israelites.  Each of you go home, for I have caused this [Israel’s rebellion against Judah and Benjamin] to happen”’” [Table].

1 Kings 12:22-24a (NET)

I’ve placed the war in Gibeah between yehôvâh’s vengeance on the Midianites and his prohibition of Judah declaring war on the northern kingdom of Israel.  The Israelites assumed they were called to war against Benjamin and asked yehôvâh which tribe should lead.  The war was neither initiated nor forbidden by yehôvâh.  Judah should lead, He said.

Vengeance War in Gibeah Divided Kingdom
So Moses sent them to the war… They fought against the Midianites, as the Lord commanded Moses, and they killed every male.  They killed the kings of Midian in addition to those slain – Evi, Rekem, Zur, Hur, and Reba – five Midianite kings.  They also killed Balaam son of Beor with the sword.

Numbers 31:6-8 (NET)

 The Israelites got up the next morning and moved against Gibeah.  The men of Israel marched out to fight Benjamin; they arranged their battle lines against Gibeah.

Judges 20:19, 20 (NET)

 They obeyed the Lord and went home as the Lord had ordered them to do [Table].

1 Kings 12:24b (NET)

Assuming that Judah actually did lead Israel at Gibeah, yehôvâh was obeyed in all three examples.  Since neither Judah nor the northern kingdom of Israel suffered any casualties in a war that didn’t happen I switched to Ai for purposes of comparison below. 

Vengeance War in Gibeah Ai
Then the officers who were over the thousands of the army, the commanders over thousands and the commanders over hundreds, approached Moses and said to him, “Your servants have taken a count of the men who were in the battle, who were under our authority, and not one is missing.

Numbers 31:48, 49 (NET)

 The Benjaminites attacked from Gibeah and struck down twenty-two thousand Israelites that day.

Judges 20:21 (NET)

 The Lord was furious with the Israelites.  Joshua sent men from Jericho to Ai… So about three thousand men went up, but they fled from the men of Ai.  The men of Ai killed about thirty-six of them…

Joshua 7:1b, 2a, 4, 5a (NET)

Was yehôvâh over 600 times more furious with Israel at Gibeah than at Ai?  Okay, proportionally speaking, was He four and one half times more furious?  According to the Zohar, “God was unwilling that other sinners of Israel should be the instruments for punishing them [the descendants of Benjamin], and therefore numbers of them fell time after time until all the sinners in the attacking army had perished, and there were left only those more righteous ones who could more appropriately execute the work.”[22] If I had only the story of the battle at Ai to go on, I might agree with this assessment.  But I have more Scripture that the writer(s) of the Zohar rejected (Luke 13:1-5 NET):

Now there were some present on that occasion who told [Jesus] about the Galileans whose blood Pilate had mixed with their sacrifices.  He answered them, “Do you think these Galileans were worse sinners than all the other Galileans, because they suffered these things?  No, I tell you!  But unless you repent, you will all perish as well!  Or those eighteen who were killed when the tower in Siloam fell on them, do you think they were worse offenders than all the others who live in Jerusalem?  No, I tell you!  But unless you repent you will all perish as well!” 

So apart from an explicit statement of Scripture (as in the case of Achan[23]) I assume that the opinion in the Zohar is unwarranted.  The reason given in the text has nothing to do with yehôvâh, rather there were seven hundred specially-trained left-handed soldiers among the Benjaminites.  Each one could sling a stone and hit even the smallest target.[24]

War in Gibeah Ai
The Israelite army took heart (châzaq, ויתחזק) and once more arranged their battle lines, in the same place where they had taken their positions the day before.

Judges 20:22 (NET)

 … and chased them from in front of the city gate all the way to the fissures and defeated them on the steep slope.  The people’s courage melted away like water.

Joshua 7:5b (NET)
The Israelites went up and wept before the Lord until evening.

Judges 20:23a (NET)

 Joshua tore his clothes; he and the leaders of Israel lay face down on the ground before the ark of the Lord until evening and threw dirt on their heads.

Joshua 7:6 (NET)

At Gibeah the Israelites suffered 22,000 casualties, grabbed or persuaded themselves and reformed their battle lines while the Israelites at Ai suffered 36 casualties and were routed.  The reason is given in the text: The men of Israel (not counting Benjamin) had mustered four hundred thousand sword-wielding soldiers, every one an experienced warrior.[25]

At Ai Joshua prayed, O, Master (ʼădônây, אדני), Lord (yehôvâh, יהוה)!  Why did you bring these people across the Jordan to hand us over to the Amorites…[26]  What will you do to protect your great reputation?[27]  Israel has sinned,[28] yehôvâh responded.  The Israelites are unable to stand before their enemies; they retreat because they have become subject to annihilation.[29]  The “trial” and execution of Achan[30] (along with his family) followed this.  In Gibeah (Judges 20:23b-25 NET):

They asked the Lord, “Should we again march out to fight the Benjaminites, our brothers?”  The Lord said, “Attack them!”  So the Israelites marched toward the Benjaminites the next day.  The Benjaminites again attacked them from Gibeah and struck down eighteen thousand sword-wielding Israelite soldiers.

Israel was no longer yehôvâh’s weapon of judgment: The Lord was furious with Israel.  He said, “This nation has violated the terms of the agreement I made with their ancestors by disobeying me.  So I will no longer remove before them any of the nations that Joshua left unconquered when he died.[31]  Then I consider the trajectory from weapon of judgment to objects of mercy[32] (Matthew 5:38-42 NET):

“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’  But I say to you, do not resist the evildoer.  But whoever strikes you on the right cheek, turn the other to him as well [Table].  And if someone wants to sue you and to take your tunic, give him your coat also.  And if anyone forces you to go one mile, go with him two.  Give to the one who asks you, and do not reject the one who wants to borrow from you [Table].”

Jesus spoke to objects (KJV: vessels) of mercy under occupation of a very effective Roman government.  In those days Israel had no king,[33] the story of the Levite and his concubine began, addressing not merely the lack of a hereditary monarchy but the fact that Israel had rejected[34] yehôvâh as their king.  I think what is witnessed at the battle of Gibeah is two well-trained armies fighting in their own strength, without yehôvâh’s aid or interference.[35]  The outcome is a foregone conclusion as long as the larger army continues to fight.  But at first the Israelites fought for principle while the Benjaminites fought for their lives.[36]  Apart from miraculous intervention Phinehas’ role was reduced to providing encouragement and officiating at sacrifices.[37]  He is virtually nonexistent in the text.

Admittedly, I’m threading the eye of a subtle needle here.  I recognize that the Israelites intended to go to war by the throw of the dice.  But I accept yehôvâh’s acquiescence (at a minimum) because the Scripture reads: The Lord (yehôvâh, יהוה) said, “Judah should lead”[38] and, The Lord (yehôvâh, יהוה) said, “Attack them!”[39]  At the same time I’m hearing, The Lord (yehôvâh, יהוה) said, “Attack, for tomorrow I will hand (yâd, בידך) them over to you”[40] and, The Lord (yehôvâh, יהוה) annihilated Benjamin before Israel,[41] as Phinehas’ manner of speaking, expressing yehôvâh’s foreknowledge and it’s fulfillment, and not necessarily yehôvâh’s direct involvement as when Israel was his weapon of judgment.

If I were able to interview all the survivors, I take it for granted that I’d hear many battlefield stories of individual and small group salvations credited to yehôvâh’s intercession.  I don’t doubt that many of those stories would be true examples of yehôvâh’s intercession.  Nor do I doubt that I would hear true salvation stories from both opposing armies.  But I doubt that Israel was yehôvâh’s weapon of judgment against Benjamin as they were against Midian.

The next day Israel followed the same tactic[42] against Benjamin that Joshua commanded at Ai.[43]  I don’t know if this came from Joshua’s writing, Phinehas’ memory or is evidence of the development of a professional military command structure with an institutional memory.  The Benjaminites apparently did not read Joshua, did not have Phinehas as an advisor or did not have a professional military command structure with an institutional memory and fell for the ruse.  The Israelites struck down that day 25,100 sword-wielding Benjaminites.[44]  Counting the 600 survivors they had only killed 1,000 in the previous two days of fighting while they suffered 40,000 casualties.

Israel apparently left the survivors alone for four months.  The Israelites regretted what had happened to their brother Benjamin.[45]  Why, O Lord God of Israel, has this happened in Israel? they prayed.  An entire tribe has disappeared from Israel today![46]

[1] Romans 12:12 (NET)

[2] Joshua 22:31b (NET)

[3] Joshua 22:31b (NKJV)

[4] Deuteronomy 32:39b (NKJV)

[5] Genesis 32:9a (NET)

[6] Genesis 32:11a (NET)

[7] Exodus 3:7, 8a (NET)

[8] Exodus 18:9 (NET)

[9] Hebrews 10:31 (NET)

[10] 2 Samuel 24:14 (NKJV)

[11] Romans 11:1, Philippians 3:5 (NET)

[12] Galatians 1:14b (NET)

[13] Hebrews 10:20a (NET)

[14] 2 Corinthians 3:6b (NET)

[15] Judges 13:24b-14:1 (NET)

[16] Judges 14:4a (NET)

[17] Galatians 5:22, 23a (NET)

[18] Psalm 51:10, 11 (NKJV) Table1 Table2

[19] Joshua 22:31a (NET)

[20] Numbers 11:29b (NET)

[21] Judges 20:14 (NET)

[22] http://jbq.jewishbible.org/assets/Uploads/412/jbq_41_2_idolofmicah.pdf

[23] In fact, no one would say that the 36 who died at Ai were worse sinners than the other 2,964 soldiers because as yehôvâh’s weapon of judgment all Israel was guilty and subject to annihilation because one man sinned.

[24] Judges 20:16 (NET)

[25] Judges 20:17 (NET)

[26] Joshua 7:7 (NET)

[27] Joshua 7:9b (NET)

[28] Joshua 7:11a (NET) Table

[29] Joshua 7:12a (NET) Table

[30] Joshua 7:16-26 (NET)

[31] Judges 2:20, 21 (NET)

[32] Romans 9:21-24  Darby related this directly to Romans 11:30-32 in his translation: For as indeed *ye* [also] once have not believed in God, but now have been objects of mercy through the unbelief of *these*; so these also have now not believed in your mercy, in order that *they* also may be objects of mercy.  For God hath shut up together all in unbelief, in order that he might shew mercy to all.

[33] Judges 19:1a (NET)

[34] 1 Samuel 8:6-9 (NET)

[35] Judges 7:9-14 (NET)

[36] Deuteronomy 13:12-18 (NET)

[37] Judges 20:26-28 (NET)

[38] Judges 20:18b (NET)

[39] Judges 20:23b (NET)

[40] Judges 20:28b (NET)

[41] Judges 20:35a (NET)

[42] Judges 20:29-48 (NET)

[43] Joshua 8:3-8 (NET)

[44] Judges 20:35b (NET)

[45] Judges 21:6a (NET)

[46] Judges 21:3 (NET)