The Lost Son of Perdition, Part 8

This is a continuation of my consideration of God’s love for Satan revealed in the book of Job. I’ve stepped away some from the main topic to consider Satan’s power if and only if the Lord removes the hedge (śûḵ, שׁכת) He has made around Job and his household and all that he has on every side.1 And this was the experiment Satan proposed to test his hypothesis explaining Job’s fear (yārē’, ירא; Septuagint: σέβεται, a form of σέβω, worship) of God.

Masoretic Text

Septuagint

Job 1:17 (Tanakh/KJV)

Job 1:17 (NET)

Job 1:17 (NETS)

Job 1:17 (English Elpenor)

While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee. While this one was still speaking another messenger arrived and said, “The Chaldeans formed three bands and made a raid on the camels and carried them all away, and they killed the servants with the sword! And I—only I alone—escaped to tell you!” While he was still speaking, a further messenger came and said to Iob, “Horsemen formed three columns against us, and they encircled the camels and carried them off and killed the servants with daggers, but I alone escaped, and I came to tell you.” While he was yet speaking, there came another messenger, and said to Job, The horsemen formed three companies against us, and surrounded the camels, and took them for a prey, and slew the servants with the sword; and I only escaped, and am come to tell thee.

I called this kind of power “Satan 101”: persuading unscrupulous people—who may have been lusting after Job’s camels already—that this was the opportune moment to strike. Something else needs to be addressed here, however, the formula: While he was yet speaking, there came also another, and saidand I only am escaped alone to tell thee. This formula will be repeated one more time.

This side of the judgment seat of Christ it seems most prudent to me to assume that this is the way events unfolded. It’s what the text says. But if I sit down with Job someday and he says, “No, no, it happened over a week,” or a month or six months, I won’t be offended. Something about the way the book of Job is constructed tells me I’m reading a dramatic retelling of a true story.

According to “A Glossary of Terms Essential to Describing Literature in the English Major (rev. 9/26/01)” online:

time compression/expansion [is] a dramatic or narrative device by which an author manipulates characters’ and readers’ emotions through speeding up or slowing down the apparent rate of time on the stage or in time.

Though I find it difficult to imagine the culture that might enjoy a presentation of Job as entertainment and edification, it’s fairly easy to recognize that this repeated formula could create a ripple of nervous laughter in an audience, comic relief to ease the tension of the horrors portrayed on stage.

Masoretic Text

Septuagint

Job 1:18 (Tanakh/KJV)

Job 1:18 (NET)

Job 1:18 (NETS)

Job 1:18 (English Elpenor)

While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother’s house: While this one was still speaking another messenger arrived and said, “Your sons and your daughters were eating and drinking wine in their oldest brother’s house, While he was still speaking, another messenger came, saying to Job, “As your sons and daughters were eating and drinking at their elder brother’s, While he is yet speaking, another messenger comes, saying to Job, While thy sons and thy daughters were eating and drinking with their elder brother,

If I am standing before the judgment seat of Christ and He asks why I believed that all these things happened to Job in a short period of time, I can answer: While the statement at the beginning of this section—And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother’s house2—seems out of place at first, the final messenger’s repetition of that very statement seems to indicate that you wanted me to know that all of this occurred during the course of this meal.

If on the other hand Jesus asks why I believed that these events and their revelations happened over the course of a week or a month or six months, I would be left stuttering and stammering something I learned in an English class at school about dramatic writing and time compression.

Masoretic Text

Septuagint

Job 1:19 (Tanakh/KJV)

Job 1:19 (NET)

Job 1:19 (NETS)

Job 1:19 (English Elpenor)

And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men (הַנְּעָרִ֖ים), and they are dead; and I only am escaped alone to tell thee. and suddenly a great wind swept across the wilderness and struck the four corners of the house, and it fell on the young people (naʿar, הנערים), and they died! And I—only I alone—escaped to tell you!” suddenly a great wind came from the wilderness and struck the four corners of the house, and the house fell on your children (τὰ παιδία σου), and they died, but I alone escaped, and I came to tell you.” suddenly a great wind came on from the desert, and caught the four corners of the house, and the house fell upon thy children (τὰ παιδία σου), and they are dead; and I have escaped alone, and am come to tell thee.

Satan had power over the wind to destroy a house and take human life if and only if God gave him leave to do so. “All right then,” the Lord said to Satan when He authorized his scientific experiment, “everything he has is in your power (literally: in your hand). Only do not extend your hand against the man himself!”3 As scientific experiments go, this one was brutal.

Admittedly, I don’t feel it fully until Job’s children were killed, but the Hebrew word in the Masoretic text for servants and young people was the same [see the table below]. God, I believe, felt everything of the cost of this scientific experiment before He authorized it and loved Satan enough to proceed anyway. But what about Job’s children and servants?

A story Jesus told comes to mind here (Luke 16:19-21 NET):

There was a rich man who dressed in purple and fine linen and who feasted sumptuously every day. But at his gate lay4 a poor man (πτωχὸς) named Lazarus whose body was covered with sores,5 who longed to eat6 what fell from the rich man’s table. In addition, the dogs came and licked7 his sores.

In another essay I approached this story from the viewpoint of Jesus’ saying, “How hard it is for the rich to enter the kingdom of God!”8 I wrote that his disciples “believed that the rich were blessed by God, that their wealth was a sign of his approval and favor. And I assume they believed this because their religious teachers believed and taught it.” I am right there with them, however, if I consider the blessings and curses Moses pronounced on Israel.

Deuteronomy 28:2-6, 8 (NET)

Deuteronomy 28:15-19, 21 (NET)

All these blessings will come to you in abundance if you obey the Lord your God: But if you ignore the Lord your God and are not careful to keep all his commandments and statutes I am giving you today, then all these curses will come upon you in full force:
You will be blessed in the city and blessed in the field. You will be cursed in the city and cursed in the field.
Your children will be blessed, as well as the produce of your soil, the offspring of your livestock, the calves of your herds, and the lambs of your flocks. Your basket and your mixing bowl will be cursed.
Your basket and your mixing bowl will be blessed. Your children will be cursed, as well as the produce of your soil, the calves of your herds, and the lambs of your flocks.
You will be blessed when you come in and blessed when you go out. You will be cursed when you come in and cursed when you go out.
The Lord will decree blessing for you with respect to your barns and in everything you do—yes, he will bless you in the land he is giving you. The Lord will plague you with deadly diseases until he has completely removed you from the land you are about to possess.

If I judge according to external appearance,9 I can be as surprised as Jesus’ disciples were (Luke 16:22, 23 NET)

Now the poor man died and was carried by the angels to Abraham’s10 side. The rich man also died and was buried. And in Hades (ᾅδῃ, a form of ᾅδης), as he was in torment, he looked up and saw Abraham11 far off with Lazarus at his side.

God does not view things the way people do,” the Lord said to Samuel. “People look on the outward appearance, but the Lord looks at the heart.”12 Jesus continued (Luke 16:24, 25 NET):

So [the rich man] called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue because I am in anguish in this fire.’  But Abraham said, ‘Child, remember that13 in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish.

I wrote that this entire story “is not to be taken too literally” when I thought that literally meant to take it as a picture of heaven and hell (the lake of fire). I called Abraham’s response to the rich man “karmic nonsense” until I began to consider that “God’s love [for Lazarus] was revealed after Lazarus’ death.” I stumbled around his response again considering God’s goodness and patience: The Lordis being patient toward you because he does not wish for any to perish but for all to come to repentance.14

So here I am again, brought to this story wondering about the deaths of Job’s children and servants. Perhaps I’m ready now to take it and Abraham’s response to the rich man literally. The Lord knew the rich man’s life, choked by thorns: The seed sown among thorns is the person who hears the word, but worldly cares and the seductiveness of wealth choke the word, so it produces nothing.15 After his death he is brought to an intense focus.

And I no longer feel compelled to assume that the poor man was faithful or virtuous because angels carried him to Abraham’s side if I take Abraham at his word: Lazarus [received] bad things, but now he is comforted here. Abraham continued to answer the request of the rich man (Luke 16:26 NET Table):

Besides all this, a great chasm has been fixed between us, so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

The rich man, Abraham and Lazarus were not spirits likened to wind, free to go wherever they wanted. They were imprisoned, compelled as it were to focus their attentions. The rich man said (Luke 16:27, 28 NET):

Then I beg you, father—send Lazarus to my father’s house (for I have five brothers) to warn them so that they don’t come into this place of torment.’

Both the rich man and Lazarus had no less a personage than Abraham, the father of us all, to focus their attentions precisely (Luke 16:29 NET):

But16 Abraham said,17 ‘They have18 Moses19 and the prophets; they must respond to them.’

Their deaths had not altered the fact that the Bible (as it existed at that time)—Moses and the prophets—remained the primary focus of human attention. The rich man wanted to argue but Abraham was firm (Luke 16:30, 31 NET):

Then the rich man said, ‘No, father Abraham, but if someone from the dead goes to them, they will repent.’ He replied to him, ‘If they do not respond to Moses20 and the prophets, they will not21 be convinced even if someone rises from the dead.’”

I’m embarrassed how often I’ve missed what is now so clear in this context: Abraham learned everything he knew of Moses and the prophets who followed him from his own place in Hades after his death. I can trust Job’s children and servants to the grace and mercy of God.

The table mentioned above follows:

Reference Hebrew Tanakh/KJV, NET Greek NETS, English Elpenor
Job 1:15 Table הַנְּעָרִ֖ים the servants τοὺς παῖδας the servants
Job 1:16 Table וּבַנְּעָרִ֖ים and the servants καὶ τοὺς ποιμένας the shepherds
Job 1:17 הַנְּעָרִ֖ים the servants τοὺς παῖδας the servants
Job 1:19 הַנְּעָרִ֖ים the young men, the young people τὰ παιδία σου your children, thy children

Tables comparing Job 1:17; 1:18; 1:19; Deuteronomy 28:2; 28:15; 28:3; 28:16; 28:4; 28:17; 28:5; 28:18; 28:6; 28:19; 28:8; 28:21 and 1 Samuel 16:7 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 1:17; 1:18; 1:19; Deuteronomy 28:2; 28:15; 28:3; 28:16; 28:4; 28:17; 28:5; 28:18; 28:6; 28:19; 28:8; 28:21 and 1 Samuel (1 Reigns, 1 Kings) 16:7 in the Septuagint (BLB and Elpenor), and tables comparing Luke 16:20, 21; 16:22, 23; 16:25; 16:29 and 16:31 in the NET and KJV follow.

Job 1:17 (Tanakh)

Job 1:17 (KJV)

Job 1:17 (NET)

While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee. While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee. While this one was still speaking another messenger arrived and said, “The Chaldeans formed three bands and made a raid on the camels and carried them all away, and they killed the servants with the sword! And I—only I alone—escaped to tell you!”

Job 1:17 (Septuagint BLB)

Job 1:17 (Septuagint Elpenor)

ἔτι τούτου λαλοῦντος ἦλθεν ἕτερος ἄγγελος καὶ εἶπεν πρὸς Ιωβ οἱ ἱππεῗς ἐποίησαν ἡμῗν κεφαλὰς τρεῗς καὶ ἐκύκλωσαν τὰς καμήλους καὶ ᾐχμαλώτευσαν αὐτὰς καὶ τοὺς παῗδας ἀπέκτειναν ἐν μαχαίραις ἐσώθην δὲ ἐγὼ μόνος καὶ ἦλθον τοῦ ἀπαγγεῗλαί σοι ἔτι τούτου λαλοῦντος ἦλθεν ἕτερος ἄγγελος καὶ εἶπε πρὸς ᾿Ιώβ· οἱ ἱππεῖς ἐποίησαν ἡμῖν κεφαλὰς τρεῖς καὶ ἐκύκλωσαν τὰς καμήλους καὶ ᾐχμαλώτευσαν αὐτὰς καὶ τοὺς παῖδας ἀπέκτειναν ἐν μαχαίραις· ἐσώθην δὲ ἐγὼ μόνος καὶ ἦλθον τοῦ ἀπαγγεῖλαί σοι

Job 1:17 (NETS)

Job 1:17 (English Elpenor)

While he was still speaking, a further messenger came and said to Iob, “Horsemen formed three columns against us, and they encircled the camels and carried them off and killed the servants with daggers, but I alone escaped, and I came to tell you.” While he was yet speaking, there came another messenger, and said to Job, The horsemen formed three companies against us, and surrounded the camels, and took them for a prey, and slew the servants with the sword; and I only escaped, and am come to tell thee.

Job 1:18 (Tanakh)

Job 1:18 (KJV)

Job 1:18 (NET)

While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother’s house: While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother’s house: While this one was still speaking another messenger arrived and said, “Your sons and your daughters were eating and drinking wine in their oldest brother’s house,

Job 1:18 (Septuagint BLB)

Job 1:18 (Septuagint Elpenor)

ἔτι τούτου λαλοῦντος ἄλλος ἄγγελος ἔρχεται λέγων τῷ Ιωβ τῶν υἱῶν σου καὶ τῶν θυγατέρων σου ἐσθιόντων καὶ πινόντων παρὰ τῷ ἀδελφῷ αὐτῶν τῷ πρεσβυτέρῳ ἔτι τούτου λαλοῦντος ἄλλος ἄγγελος ἔρχεται λέγων τῷ ᾿Ιώβ· τῶν υἱῶν σου καὶ τῶν θυγατέρων σου ἐσθιόντων καὶ πινόντων παρὰ τῷ ἀδελφῷ αὐτῶν τῷ πρεσβυτέρῳ

Job 1:18 (NETS)

Job 1:18 (English Elpenor)

While he was still speaking, another messenger came, saying to Job, “As your sons and daughters were eating and drinking at their elder brother’s, While he is yet speaking, another messenger comes, saying to Job, Whle thy sons and thy daughters were eating and drinking with their elder brother,

Job 1:19 (Tanakh)

Job 1:19 (KJV)

Job 1:19 (NET)

And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee. And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee. and suddenly a great wind swept across the wilderness and struck the four corners of the house, and it fell on the young people, and they died! And I—only I alone—escaped to tell you!”

Job 1:19 (Septuagint BLB)

Job 1:19 (Septuagint Elpenor)

ἐξαίφνης πνεῦμα μέγα ἐπῆλθεν ἐκ τῆς ἐρήμου καὶ ἥψατο τῶν τεσσάρων γωνιῶν τῆς οἰκίας καὶ ἔπεσεν ἡ οἰκία ἐπὶ τὰ παιδία σου καὶ ἐτελεύτησαν ἐσώθην δὲ ἐγὼ μόνος καὶ ἦλθον τοῦ ἀπαγγεῗλαί σοι ἐξαίφνης πνεῦμα μέγα ἐπῆλθεν ἐκ τῆς ἐρήμου καὶ ἥψατο τῶν τεσσάρων γωνιῶν τῆς οἰκίας, καὶ ἔπεσεν ἡ οἰκία ἐπὶ τὰ παιδία σου, καὶ ἐτελεύτησαν· ἐσώθην δὲ ἐγὼ μόνος καὶ ἦλθον τοῦ ἀπαγγεῖλαί σοι

Job 1:19 (NETS)

Job 1:19 (English Elpenor)

suddenly a great wind came from the wilderness and struck the four corners of the house, and the house fell on your children, and they died, but I alone escaped, and I came to tell you.” suddenly a great wind came on from the desert, and caught the four corners of the house, and the house fell upon thy children, and they are dead; and I have escaped alone, and am come to tell thee.

Deuteronomy 28:2 (Tanakh)

Deuteronomy 28:2 (KJV)

Deuteronomy 28:2 (NET)

And all these blessings shall come upon thee, and overtake thee, if thou shalt hearken unto the voice of HaShem thy G-d. And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the LORD thy God. All these blessings will come to you in abundance if you obey the Lord your God:

Deuteronomy 28:2 (Septuagint BLB)

Deuteronomy 28:2 (Septuagint Elpenor)

καὶ ἥξουσιν ἐπὶ σὲ πᾶσαι αἱ εὐλογίαι αὗται καὶ εὑρήσουσίν σε ἐὰν ἀκοῇ ἀκούσῃς τῆς φωνῆς κυρίου τοῦ θεοῦ σου καὶ ἥξουσιν ἐπὶ σὲ πᾶσαι αἱ εὐλογίαι αὗται καὶ εὑρήσουσί σε, ἐὰν ἀκοῇ ἀκούσῃς τῆς φωνῆς Κυρίου τοῦ Θεοῦ σου

Deuteronomy 28:2 (NETS)

Deuteronomy 28:2 (English Elpenor)

and all these blessing shall come upon you and find you, if you hear the voice of the Lord your God: and all these blessings shall come upon thee, and shall find thee. If thou wilt indeed hear the voice of the Lord thy God,

Deuteronomy 28:15 (Tanakh)

Deuteronomy 28:15 (KJV)

Deuteronomy 28:15 (NET)

But it shall come to pass, if thou wilt not hearken unto the voice of HaShem thy G-d, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee. But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee: But if you ignore the Lord your God and are not careful to keep all his commandments and statutes I am giving you today, then all these curses will come upon you in full force:

Deuteronomy 28:15 (Septuagint BLB)

Deuteronomy 28:15 (Septuagint Elpenor)

καὶ ἔσται ἐὰν μὴ εἰσακούσῃς τῆς φωνῆς κυρίου τοῦ θεοῦ σου φυλάσσειν καὶ ποιεῗν πάσας τὰς ἐντολὰς αὐτοῦ ὅσας ἐγὼ ἐντέλλομαί σοι σήμερον καὶ ἐλεύσονται ἐπὶ σὲ πᾶσαι αἱ κατάραι αὗται καὶ καταλήμψονταί σε Καὶ ἔσται ἐὰν μὴ εἰσακούσῃς τῆς φωνῆς Κυρίου τοῦ Θεοῦ σου, φυλάσσειν καὶ ποιεῖν πάσας τὰς ἐντολὰς αὐτοῦ, ὅσας ἐγὼ ἐντέλλομαί σοι σήμερον, καὶ ἐλεύσονται ἐπὶ σὲ πᾶσαι αἱ κατάραι αὗται καὶ καταλήψονταί σε

Deuteronomy 28:15 (NETS)

Deuteronomy 28:15 (English Elpenor)

And it shall be, if you do not listen to the voice of the Lord your God to keep and to do all his commandments, which I command you today, that all these curses shall come upon you and overtake you: But it shall come to pass, if thou wilt not hearken to the voice of the Lord thy God, to observe all his commandments, as many as I charge thee this day, then all these curses shall come on thee, and overtake thee.

Deuteronomy 28:3 (Tanakh)

Deuteronomy 28:3 (KJV)

Deuteronomy 28:3 (NET)

Blessed shalt thou be in the city, and blessed shalt thou be in the field. Blessed shalt thou be in the city, and blessed shalt thou be in the field. You will be blessed in the city and blessed in the field.

Deuteronomy 28:3 (Septuagint BLB)

Deuteronomy 28:3 (Septuagint Elpenor)

εὐλογημένος σὺ ἐν πόλει καὶ εὐλογημένος σὺ ἐν ἀγρῷ εὐλογημένος σὺ ἐν πόλει καὶ εὐλογημένος σὺ ἐν ἀγρῷ

Deuteronomy 28:3 (NETS)

Deuteronomy 28:3 (English Elpenor)

Blessed be you in the city, and blessed be you in the field. blessed [shalt] thou [be] in the city, and blessed shalt thou be in the field.

Deuteronomy 28:16 (Tanakh)

Deuteronomy 28:16 (KJV)

Deuteronomy 28:16 (NET)

Cursed shalt thou be in the city, and cursed shalt thou be in the field. Cursed shalt thou be in the city, and cursed shalt thou be in the field. You will be cursed in the city and cursed in the field.

Deuteronomy 28:16 (Septuagint BLB)

Deuteronomy 28:16 (Septuagint Elpenor)

ἐπικατάρατος σὺ ἐν πόλει καὶ ἐπικατάρατος σὺ ἐν ἀγρῷ ἐπικατάρατος σὺ ἐν πόλει, καὶ ἐπικατάρατος σὺ ἐν ἀγρῷ

Deuteronomy 28:16 (NETS)

Deuteronomy 28:16 (English Elpenor)

Cursed be you in the city, and cursed be you in the field. Cursed [shalt] thou [be] in the city, and cursed shalt thou be in the field.

Deuteronomy 28:4 (Tanakh)

Deuteronomy 28:4 (KJV)

Deuteronomy 28:4 (NET)

Blessed shall be the fruit of thy body, and the fruit of thy land, and the fruit of thy cattle, the increase of thy kine, and the young of thy flock. Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep. Your children will be blessed, as well as the produce of your soil, the offspring of your livestock, the calves of your herds, and the lambs of your flocks.

Deuteronomy 28:4 (Septuagint BLB)

Deuteronomy 28:4 (Septuagint Elpenor)

εὐλογημένα τὰ ἔκγονα τῆς κοιλίας σου καὶ τὰ γενήματα τῆς γῆς σου τὰ βουκόλια τῶν βοῶν σου καὶ τὰ ποίμνια τῶν προβάτων σου εὐλογημένα τὰ ἔκγονα τῆς κοιλίας σου καὶ τὰ γενήματα τῆς γῆς σου καὶ τὰ βουκόλια τῶν βοῶν σου καὶ τὰ ποίμνια τῶν προβάτων σου

Deuteronomy 28:4 (NETS)

Deuteronomy 28:4 (English Elpenor)

Blessed be the progeny of your belly and the produce of your land, the herds of your cows and the flocks of your sheep. Blessed shall be the offspring of thy body, and the fruits of thy land, and the herds of thy oxen, and the flocks of thy sheep.

Deuteronomy 28:17 (Tanakh)

Deuteronomy 28:17 (KJV)

Deuteronomy 28:17 (NET)

Cursed shall be thy basket and thy kneading-trough. Cursed shall be thy basket and thy store. Your basket and your mixing bowl will be cursed.

Deuteronomy 28:17 (Septuagint BLB)

Deuteronomy 28:17 (Septuagint Elpenor)

ἐπικατάρατοι αἱ ἀποθῆκαί σου καὶ τὰ ἐγκαταλείμματά σου ἐπικατάρατοι αἱ ἀποθῆκαί σου καὶ τὰ ἐγκαταλείμματά σου

Deuteronomy 28:17 (NETS)

Deuteronomy 28:17 (English Elpenor)

Cursed be your storehouses and your reserves. Cursed shall be thy barns and thy stores.

Deuteronomy 28:5 (Tanakh)

Deuteronomy 28:5 (KJV)

Deuteronomy 28:5 (NET)

Blessed shall be thy basket and thy kneading-trough. Blessed shall be thy basket and thy store. Your basket and your mixing bowl will be blessed.

Deuteronomy 28:5 (Septuagint BLB)

Deuteronomy 28:5 (Septuagint Elpenor)

εὐλογημέναι αἱ ἀποθῆκαί σου καὶ τὰ ἐγκαταλείμματά σου εὐλογημέναι αἱ ἀποθῆκαί σου καὶ τὰ ἐγκαταλείμματά σου

Deuteronomy 28:5 (NETS)

Deuteronomy 28:5 (English Elpenor)

Blessed be your storehouses and your reserves. Blessed shall be thy barns, and thy stores.

Deuteronomy 28:18 (Tanakh)

Deuteronomy 28:18 (KJV)

Deuteronomy 28:18 (NET)

Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the young of thy flock. Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep. Your children will be cursed, as well as the produce of your soil, the calves of your herds, and the lambs of your flocks.

Deuteronomy 28:18 (Septuagint BLB)

Deuteronomy 28:18 (Septuagint Elpenor)

ἐπικατάρατα τὰ ἔκγονα τῆς κοιλίας σου καὶ τὰ γενήματα τῆς γῆς σου τὰ βουκόλια τῶν βοῶν σου καὶ τὰ ποίμνια τῶν προβάτων σου ἐπικατάρατα τὰ ἔκγονα τῆς κοιλίας σου καὶ τὰ γενήματα τῆς γῆς σου, τὰ βουκόλια τῶν βοῶν σου καὶ τὰ ποίμνια τῶν προβάτων σου

Deuteronomy 28:18 (NETS)

Deuteronomy 28:18 (English Elpenor)

Cursed be the progeny of your belly and the produce of your land, the herds of your cows and the flocks of your sheep. Cursed shall be the offspring of thy body, and the fruits of thy land, the herds of thine oxen, and the flocks of thy sheep.

Deuteronomy 28:6 (Tanakh)

Deuteronomy 28:6 (KJV)

Deuteronomy 28:6 (NET)

Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. You will be blessed when you come in and blessed when you go out.

Deuteronomy 28:6 (Septuagint BLB)

Deuteronomy 28:6 (Septuagint Elpenor)

εὐλογημένος σὺ ἐν τῷ εἰσπορεύεσθαί σε καὶ εὐλογημένος σὺ ἐν τῷ ἐκπορεύεσθαί σε εὐλογημένος σὺ ἐν τῷ εἰσπορεύεσθαί σε, καὶ εὐλογημένος σὺ ἐν τῷ ἐκπορεύεσθαί σε

Deuteronomy 28:6 (NETS)

Deuteronomy 28:6 (English Elpenor)

Blessed be you when you come in, and blessed be you when you go out. Blessed shalt thou be in thy coming in, and blessed shalt thou be in thy going out.

Deuteronomy 28:19 (Tanakh)

Deuteronomy 28:19 (KJV)

Deuteronomy 28:19 (NET)

Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out. Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out. You will be cursed when you come in and cursed when you go out.

Deuteronomy 28:19 (Septuagint BLB)

Deuteronomy 28:19 (Septuagint Elpenor)

ἐπικατάρατος σὺ ἐν τῷ ἐκπορεύεσθαί σε καὶ ἐπικατάρατος σὺ ἐν τῷ εἰσπορεύεσθαί σε ἐπικατάρατος σὺ ἐν τῷ εἰσπορεύεσθαί σε καὶ ἐπικατάρατος σὺ ἐν τῷ ἐκπορεύεσθαί σε

Deuteronomy 28:19 (NETS)

Deuteronomy 28:19 (English Elpenor)

Cursed be you when you come in, and cursed be you when you go out. And all the people fell upon their faces, and said, Truly the Lord [is] God; he [is] God.

Deuteronomy 28:8 (Tanakh)

Deuteronomy 28:8 (KJV)

Deuteronomy 28:8 (NET)

HaShem will command the blessing with thee in thy barns, and in all that thou puttest thy hand unto; and He will bless thee in the land which HaShem thy G-d giveth thee. The LORD shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and he shall bless thee in the land which the LORD thy God giveth thee. The Lord will decree blessing for you with respect to your barns and in everything you do—yes, he will bless you in the land he is giving you.

Deuteronomy 28:8 (Septuagint BLB)

Deuteronomy 28:8 (Septuagint Elpenor)

ἀποστείλαι κύριος ἐπὶ σὲ τὴν εὐλογίαν ἐν τοῗς ταμιείοις σου καὶ ἐν πᾶσιν οὗ ἂν ἐπιβάλῃς τὴν χεῗρά σου ἐπὶ τῆς γῆς ἧς κύριος ὁ θεός σου δίδωσίν σοι ἀποστείλαι Κύριος ἐπὶ σὲ τὴν εὐλογίαν ἐν τοῖς ταμιείοις σου καὶ ἐπὶ πάντα, οὗ ἂν ἐπιβάλῃς τὴν χεῖρά σου, ἐπὶ τῆς γῆς, ἧς Κύριος ὁ Θεός σου δίδωσί σοι

Deuteronomy 28:8 (NETS)

Deuteronomy 28:8 (English Elpenor)

May the Lord send the blessing upon you in your storerooms and in all things to which you put your hand in the land that the Lord your God is giving you. The Lord send upon thee his blessing in thy barns, and on all on which thou shalt put thine hand, in the land which the Lord thy God gives thee.

Deuteronomy 28:21 (Tanakh)

Deuteronomy 28:21 (KJV)

Deuteronomy 28:21 (NET)

HaShem will make the pestilence cleave unto thee, until He have consumed thee from off the land, whither thou goest in to possess it. The LORD shall make the pestilence cleave unto thee, until he have consumed thee from off the land, whither thou goest to possess it. The Lord will plague you with deadly diseases until he has completely removed you from the land you are about to possess.

Deuteronomy 28:21 (Septuagint BLB)

Deuteronomy 28:21 (Septuagint Elpenor)

προσκολλήσαι κύριος εἰς σὲ τὸν θάνατον ἕως ἂν ἐξαναλώσῃ σε ἀπὸ τῆς γῆς εἰς ἣν σὺ εἰσπορεύῃ ἐκεῗ κληρονομῆσαι αὐτήν προσκολλήσαι Κύριος εἰς σὲ τὸν θάνατον, ἕως ἂν ἐξαναλώσῃ σε ἐπὶ τῆς γῆς, εἰς ἣν εἰσπορεύῃ ἐκεῖ κληρονομῆσαι αὐτήν

Deuteronomy 28:21 (NETS)

Deuteronomy 28:21 (English Elpenor)

May the Lord make death cling to you until it consumes you off the land that you are entering there to inherit it. The Lord cause the pestilence to cleave to thee, until he shall have consumed thee off the land into which thou goest to inherit it.

1 Samuel 16:7 (Tanakh)

1 Samuel 16:7 (KJV)

1 Samuel 16:7 (NET)

But HaShem said unto Samuel: ‘Look not on his countenance, or on the height of his stature; because I have rejected him; for it is not as man seeth: for man looketh on the outward appearance, but HaShem looketh on the heart.’ But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart. But the Lord said to Samuel, “Don’t be impressed by his appearance or his height, for I have rejected him. God does not view things the way people do. People look on the outward appearance, but the Lord looks at the heart.”

1 Samuel 16:7 (Septuagint BLB)

1 Kings 16:7 (Septuagint Elpenor)

καὶ εἶπεν κύριος πρὸς Σαμουηλ μὴ ἐπιβλέψῃς ἐπὶ τὴν ὄψιν αὐτοῦ μηδὲ εἰς τὴν ἕξιν μεγέθους αὐτοῦ ὅτι ἐξουδένωκα αὐτόν ὅτι οὐχ ὡς ἐμβλέψεται ἄνθρωπος ὄψεται ὁ θεός ὅτι ἄνθρωπος ὄψεται εἰς πρόσωπον ὁ δὲ θεὸς ὄψεται εἰς καρδίαν καὶ εἶπε Κύριος πρὸς Σαμουήλ· μὴ ἐπιβλέψῃς ἐπὶ τὴν ὄψιν αὐτοῦ μηδὲ εἰς τὴν ἕξιν μεγέθους αὐτοῦ, ὅτι ἐξουδένωκα αὐτόν· ὅτι οὐχ ὡς ἐμβλέψεται ἄνθρωπος, ὄψεται ὁ Θεός, ὅτι ἄνθρωπος ὄψεται εἰς πρόσωπον, ὁ δὲ Θεὸς ὄψεται εἰς καρδίαν

1 Reigns 16:7 (NETS)

1 Kings 16:7 (English Elpenor)

And the Lord said to Samouel, “Do not look on his appearance or on the posture of his size, because I have rejected him, for God will not look as a mortal will see, for a mortal will see into a face, but God will see into a heart.” But the Lord said to Samuel, Look not on his appearance, nor on his stature, for I have rejected him; for God sees not as man looks; for man looks at the outward appearance, but God looks at the heart.

Luke 16:20, 21 (NET)

Luke 16:20, 21 (KJV)

But at his gate lay a poor man named Lazarus whose body was covered with sores, And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

πτωχὸς δέ τις ὀνόματι Λάζαρος ἐβέβλητο πρὸς τὸν πυλῶνα αὐτοῦ εἱλκωμένος πτωχος δε τις ην ονοματι λαζαρος ος εβεβλητο προς τον πυλωνα αυτου ηλκωμενος πτωχος δε τις ην ονοματι λαζαρος ος εβεβλητο προς τον πυλωνα αυτου ηλκωμενος
who longed to eat what fell from the rich man’s table. In addition, the dogs came and licked his sores And desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ ἐπιθυμῶν χορτασθῆναι ἀπὸ τῶν πιπτόντων ἀπὸ τῆς τραπέζης τοῦ πλουσίου· ἀλλὰ καὶ οἱ κύνες ἐρχόμενοι ἐπέλειχον τὰ ἕλκη αὐτοῦ και επιθυμων χορτασθηναι απο των ψιχιων των πιπτοντων απο της τραπεζης του πλουσιου αλλα και οι κυνες ερχομενοι απελειχον τα ελκη αυτου και επιθυμων χορτασθηναι απο των ψιχιων των πιπτοντων απο της τραπεζης του πλουσιου αλλα και οι κυνες ερχομενοι απελειχον τα ελκη αυτου

Luke 16:22, 23 (NET)

Luke 16:22,23 (KJV)

Now the poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried. And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried;

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἐγένετο δὲ ἀποθανεῖν τὸν πτωχὸν καὶ ἀπενεχθῆναι αὐτὸν ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλπον Ἀβραάμ· ἀπέθανεν δὲ καὶ ὁ πλούσιος καὶ ἐτάφη εγενετο δε αποθανειν τον πτωχον και απενεχθηναι αυτον υπο των αγγελων εις τον κολπον του αβρααμ απεθανεν δε και ο πλουσιος και εταφη εγενετο δε αποθανειν τον πτωχον και απενεχθηναι αυτον υπο των αγγελων εις τον κολπον αβρααμ απεθανεν δε και ο πλουσιος και εταφη
And in Hades, as he was in torment, he looked up and saw Abraham far off with Lazarus at his side. And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ ἐν τῷ ᾅδῃ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ, ὑπάρχων ἐν βασάνοις, ὁρᾷ Ἀβραὰμ ἀπὸ μακρόθεν καὶ Λάζαρον ἐν τοῖς κόλποις αὐτοῦ και εν τω αδη επαρας τους οφθαλμους αυτου υπαρχων εν βασανοις ορα τον αβρααμ απο μακροθεν και λαζαρον εν τοις κολποις αυτου και εν τω αδη επαρας τους οφθαλμους αυτου υπαρχων εν βασανοις ορα τον αβρααμ απο μακροθεν και λαζαρον εν τοις κολποις αυτου

Luke 16:25 (NET)

Luke 16:25 (KJV)

But Abraham said, ‘Child, remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

εἶπεν δὲ Ἀβραάμ· τέκνον, μνήσθητι ὅτι ἀπέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου, καὶ Λάζαρος ὁμοίως τὰ κακά· νῦν δὲ ὧδε παρακαλεῖται, σὺ δὲ ὀδυνᾶσαι ειπεν δε αβρααμ τεκνον μνησθητι οτι απελαβες συ τα αγαθα σου εν τη ζωη σου και λαζαρος ομοιως τα κακα νυν δε οδε παρακαλειται συ δε οδυνασαι ειπεν δε αβρααμ τεκνον μνησθητι οτι απελαβες συ τα αγαθα σου εν τη ζωη σου και λαζαρος ομοιως τα κακα νυν δε ωδε παρακαλειται συ δε οδυνασαι

Luke 16:29 (NET)

Luke 16:29 (KJV)

But Abraham said, ‘They have Moses and the prophets; they must respond to them.’ Abraham saith unto him, They have Moses and the prophets; let them hear them.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

λέγει δὲ Ἀβραάμ· ἔχουσι Μωϋσέα καὶ τοὺς προφήτας· ἀκουσάτωσαν αὐτῶν λεγει αυτω αβρααμ εχουσιν μωσεα και τους προφητας ακουσατωσαν αυτων λεγει αυτω αβρααμ εχουσιν μωσεα και τους προφητας ακουσατωσαν αυτων

Luke 16:31 (NET)

Luke 16:31 (KJV)

He replied to him, ‘If they do not respond to Moses and the prophets, they will not be convinced even if someone rises from the dead.’” And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

εἶπεν δὲ αὐτῷ· εἰ Μωϋσέως καὶ τῶν προφητῶν οὐκ ἀκούουσιν, οὐδ᾿ ἐάν τις ἐκ νεκρῶν ἀναστῇ πεισθήσονται ειπεν δε αυτω ει μωσεως και των προφητων ουκ ακουουσιν ουδε εαν τις εκ νεκρων αναστη πεισθησονται ειπεν δε αυτω ει μωσεως και των προφητων ουκ ακουουσιν ουδε εαν τις εκ νεκρων αναστη πεισθησονται

1 Job 1:10a (NET) Table

2 Job 1:13 (Tanakh, KJV) Table

3 Job 1:12 (NET) Table

4 The Stephanus Textus Receptus and Byzantine Majority Text had ος (KJV: which) preceding lay (KJV: was laid). The NET parallel Greek text and NA28 did not.

6 The Stephanus Textus Receptus and Byzantine Majority Text had των ψιχιων (KJV: the crumbs) here. The NET parallel Greek text and NA28 did not.

8 Mark 10:23b (NET)

9 John 7:24a (NET)

10 The Stephanus Textus Receptus had του preceding Abraham’s here. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

11 The Stephanus Textus Receptus and Byzantine Majority Text had τον preceding Abraham. The NET parallel Greek text and NA28 did not.

12 1 Samuel 16:7b (NET)

13 The Stephanus Textus Receptus and Byzantine Majority Text had συ (KJV: thou) following that. The NET parallel Greek text and NA28 did not.

14 2 Peter 3:9 (NET) Table

15 Matthew 13:22 (NET) Table

17 The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) here. The NET parallel Greek text and NA28 did not.

21The NET parallel Greek text and NA28 had οὐδ᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουδε (KJV: neither).

Torture, Part 5

I don’t want to leave the impression that I am so perfected in love that I never fear punishment.[1]  I’m a creature of habit.  The possibility that God is punishing me for something is the first thing that comes to mind whenever it seems that things aren’t going my way.  What I’m saying is, I think that is a bad habit.  If I trust Him instead of reacting in fear I find that, though things aren’t going my way, the way they are going is just as good if not better than my way (though comparing and contrasting actual events with my imagination or fears is a dubious occupation at best).

Surely goodness and mercy shall follow me all the days of my life,[2] the 23rd Psalm ends.  That translation sounded like what I thought I “knew.”  God’s goodness and mercy would follow in the train of my glory, confirming my virtue, if and only if I kept the law.  I didn’t, not so much.  So I didn’t expect (though I sometimes still hoped for) God’s goodness and mercy.  It was only later after his goodness and mercy hunted me down, tackled me to the ground and held me there that I began to see it and Him for who He is.  Later I learned that the verse was badly translated.  Surely your goodness and faithfulness will pursue me all my days,[3] is much more to the point.[4]  The rabbis who translated the Septuagint chose καταδιώξεταί,[5] follow hard upon, pursue closely.

The desktop image on the computer I use most often to study the Bible is a frame from Lars Von Trier’sAntichrist.”  She is on her side, facing away from us, recovering from the trauma of snipping off her clitoris.  Her “familiars,” the three beggars, wait patiently beside her.  She had an oracle that someone would die when they arrived.  In a few moments her husband will fulfill that oracle, crushing her larynx to silence the voice that spoke of an evil he rejected as implausible, and finally choking the life out of the woman he claimed to love.  This image by contrast reminds me of the Sunday I didn’t cut off my penis, and the different way I heard two passages of Scripture before and after that intervention.

Matthew 18:8, 9 (NET)

Romans 6:3-6 (NET)

If your hand or your foot causes you to sin, cut it off and throw it away.  It is better for you to enter life crippled or lame than to have two hands or two feet and be thrown into eternal fire.  And if your eye causes you to sin, tear it out and throw it away.  It is better for you to enter into life with one eye than to have two eyes and be thrown into fiery hell. Or do you not know that as many as were baptized into Christ Jesus were baptized into his death?  Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life.  For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection.  We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin.

Before that Sunday, though they may have seemed harsh, Jesus’ words recorded by Matthew (and Mark,[6]) didn’t seem out of line when compared to a hero of the faith[7] like Jephthah who sacrificed his daughter to keep his oath.  And surely Paul’s words were metaphorical, a figure of speech, not to be taken literally.  After that Sunday I began to perceive cutting off my penis, or a hand or a foot as hyperbole, but being buried with [Christ] through baptism into death as the literal truth.  And to this day I’m not sure how to justify that opinion from the texts themselves apart from the (now obvious) fact that my hand or my foot, or even my penis, never causes (σκανδαλίζει, a form of σκανδαλίζω; or, entices) me to sin.

I introduce the story of the rich man and Lazarus[8] this way despite my sense that its context indicates reasonably clearly that it is not to be taken too literally.  Jesus’ illustration which precedes it of an unrighteous manager cheating his master/employer was certainly not a recommendation of good business practice.  His points were two: 1) the people of this world are more shrewd in dealing with their contemporaries than the people of light;[9] and 2) make friends for yourselves by how you use worldly wealth [one’s own presumably[10] rather than someone else’s], so that when it runs out you will be welcomed into the eternal homes.[11]

In Mark’s Gospel account Jesus’ was quoted, saying, “How hard it is for the rich to enter the kingdom of God!”  The disciples were astonished at these words.  But again Jesus said to them, “Children, how hard it is to enter the kingdom of God![12]  Jesus’ disciples were not contemporary socialists who assumed that the rich were swindlers and thieves who took whatever they had from the poor and working classes.  Their astonished question, “Then who can be saved?”[13] indicates to me they believed that the rich were blessed by God, that their wealth was a sign of his approval and favor.  And I assume they believed this because their religious teachers believed and taught it.  Jesus said (Luke 16:13, 14 NET):

“No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other.  You cannot serve God and money.”  The Pharisees (who loved money) heard all this and ridiculed him.

This is the audience for, and the immediate context of, the story of a rich man who dressed in purple and fine linenwho feasted sumptuously every day.  But at his gate lay a poor man named Lazarus whose body was covered with sores, who longed to eat what fell from the rich man’s table.  In addition, the dogs came and licked his sores.[14]  In other words, Lazarus was “cursed” by God.

Both men died.  The rich man in hell (ᾅδῃ, a form of ᾅδης), as he was in torment (βασάνοις, a form of βάσανος),…looked up and saw Abraham far off with Lazarus at his side.[17]  Hell is not γέεννα here but ᾅδῃ, Hades.  Peter quoted a Psalm in his first sermon after receiving the Holy Spirit: Therefore my heart was glad and my tongue rejoiced; my body also will live in hope, because you will not leave my soul in Hades (ᾅδην, another form of ᾅδης), nor permit your Holy One to experience decay.[18]  The rabbis who translated the Septuagint chose ᾅδην for Sheol (sheʼôl).

Peter (NET)

Blue Letter Bible (Septuagint)

Parallel Greek Text (NET)

…because you will not leave my soul in Hades, nor permit your Holy One to experience decay.

Acts 2:27 (NET)

ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν

Psalm 16:10

ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιον σου ἰδεῖν διαφθοράν.

Acts 2:27

David by foreseeing this, Peter explained, spoke about the resurrection of the Christ, that he was neither abandoned to Hades (ᾅδην, another form of ᾅδης), nor did his body experience decay.[19]  Jesus said: And you, Capernaum, will you be exalted to heaven?  No, you will be thrown down to Hades (ᾅδου, another form of ᾅδης)![20]  And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades (ᾅδου, another form of ᾅδης) will not overpower it.[21] Do not be afraid!  I am the first and the last, and the one who lives!  I was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades (ᾅδου, another form of ᾅδης)![22]  Three more times in Revelation (6:8; 20:13, 14) Hades was personified (ὁ  ᾅδης).  The NET translators only translated Hades as hell in the story of the rich man and Lazarus, which is progress.[23]

Of course, they also translated βασάνοις torment.  It was translated afflictions the only other place it occurs outside of the story of the rich man and Lazarus:  Jesus went throughout all of Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of disease and sickness among the people.  So a report about him spread throughout Syria.  People brought to him all who suffered with various illnesses and afflictions (βασάνοις, a form of βάσανος), those who had seizures, paralytics, and those possessed by demons, and he healed them.[24]  Perhaps they had good reason, for the rich man called out, Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in anguish (ὀδυνῶμαι, a form of ὀδυνάω) in this fire (φλογὶ, a form of φλόξ).[26]

The rich man was clearly thirsty, but was he in anguish in hell?  After the twelve-year-old Jesus stayed behind in Jerusalem for three days, listening to [the teachers] and asking them questions,[27] His mother said to him, “Child, why have you treated us like this?  Look, your father and I have been looking for you anxiously (ὀδυνώμενοι, a form of ὀδυνάω).”[28]  And the Ephesian elders were especially saddened (ὀδυνώμενοι, a form of ὀδυνάω) by what [Paul] had said, that they were not going to see him again.[29]  But the rich man was in this fire (φλογὶ, a form of φλόξ), surely that must mean he was being tortured in hell.

After forty years had passed, Luke recounted Stephen’s history lesson, an angel appeared to him in the desert of Mount Sinai, in the flame (φλογὶ, a form of φλόξ) of a burning (πυρὸς, a form of πῦρ) bush.[30]  Other writers used forms of φλόξ as follows.  The writer of Hebrews quoted, He makes his angels spirits and his ministers (λειτουργοὺς, a form of λειτουργός) a flame (φλόγα, another form of φλόξ) of fire[31] (πυρὸς, a form of πῦρ).  Another form of λειτουργός was translated authorities in, For this reason you also pay taxes, for the authorities (λειτουργοὶ) are God’s servants devoted to governing.[32]  Paul was a minister (λειτουργὸν, another form of λειτουργός) of Christ Jesus to the Gentiles who served the gospel of God like a priest.[33]  Epaphroditus was my brother, coworker and fellow soldier, and your messenger and minister (λειτουργὸν) to me in my need,[34] Paul wrote the Philippians.

Jesus’ head and hair were as white as wool, in John’s vision on Patmos, even as white as snow, and his eyes were like a fiery (πυρὸς, a form of πῦρ) flame (φλὸξ),[35] and, His eyes are like a fiery (πυρός, a form of πῦρ) flame (φλὸξ).[36]  Jesus described Himself as the Son of God, the one who has eyes like a fiery (πυρός, a form of πῦρ) flame (φλόγα, another form of φλόξ) and whose feet are like polished bronze.[37]  Paul wrote however, With flaming (φλογός, another form of φλόξ) fire (πυρὶ, another form of πῦρ) he will mete out punishment (ἐκδίκησιν, a form of ἐκδίκησις) on those who do not know God and do not obey the gospel of our Lord Jesus.[38]  Perhaps that was why the rich man was in anguish in this fire.

But Abraham said, “Child, remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish (ὀδυνᾶσαι, another form of ὀδυνάω).”[39]  So was the rich man simply thirsty and anxious or saddened because he and Lazarus and the Pharisees and Jesus’ disciples expected him to be blessed and favored by God?  If he had been hardened as one of the objects of wrath prepared for destruction[40] why didn’t he blaspheme the name of God like those who were tossedinto the great winepress of the wrath of God?[41]

Thus people were scorched by the terrible heat, yet they blasphemed the name of God, who has ruling authority over these plagues, and they would not repent and give him glory.[42]  They blasphemed the God of heaven because of their sufferings and because of their sores, but nevertheless they still refused to repent of their deeds.[43]  And gigantic hailstones, weighing about a hundred pounds each, fell from heaven on people, but they blasphemed God because of the plague of hail, since it was so horrendous.[44]

Granted, the rich man didn’t exactly repent either, though I’m not entirely clear how he might have repented of receiving good things in his lifetime, the stated reason why he was in anguish, anxious or saddened in a flame like the burning bush, one of God’s ministers or the fiery eyes of Jesus.  But when he couldn’t get any water from Abraham or Lazarus because a great chasm had been fixed between[45] them, he still didn’t blaspheme God.  “Then I beg you, father”, he said, “send Lazarus to my father’s house (for I have five brothers) to warn them so that they don’t come into this place of torment (βασάνου, a form of βάσανος; or affliction).”[46]  And here Abraham delivered the first of Jesus’ two points to this illustration: 1) They have Moses and the prophets; they must respond to them.[47]

In other words Moses and the prophets delivered the same message as Jesus, according to Jesus.  Then the rich man said, “No, father Abraham, but if someone from the dead goes to them, they will repent.”[48]  Again, Abraham spoke Jesus’ second point to this illustration: 2) If they do not respond to Moses and the prophets, they will not be convinced even if someone rises from the dead”[49]   And these two points serve his major point that what is highly prized among men is utterly detestable in God’s sight.[50]  In other words, while the rich man’s appearance (dressed in purple and fine linen…[feasting] sumptuously every day) may have impressed other people (You are the ones who justify yourselves in men’s eyes, Jesus told the Pharisees), God was not so impressed (but God knows your hearts).[51]

And in that flame like the burning bush, one of the ministers of God or Jesus’ fiery eyes the rich man reconsidered his wasted life (Psalm 139:7, 8 NET).

Where can I go to escape your spirit?  Where can I flee to escape your presence?  If I were to ascend to heaven, you would be there.  If I were to sprawl out in Sheol [Septuagint: ᾅδην, another form of ᾅδης] there you would be.

Who knows?  Perhaps I’m meant to take the rich man’s thirst in the psalmist’s sense (Psalm 42:1-5 NET):

As a deer longs for streams of water, so I long for you, O God!  I thirst for God, for the living God.  I say, “When will I be able to go and appear in God’s presence?”  I cannot eat, I weep day and night; all day long they say to me, “Where is your God?”  I will remember and weep!  For I was once walking along with the great throng to the temple of God, shouting and giving thanks along with the crowd as we celebrated the holy festival.  Why are you depressed, O my soul?  Why are you upset?  Wait for God!  For I will again give thanks to my God for his saving intervention.


[2] Psalm 23:6a (KJV)

[3] Psalm 23:6a (NET)

[4] The note in the NET reads: “The use of רָדַף (radaf, ‘pursue, chase’) with טוֹב וָחֶסֶד (tov vakhesed, ‘goodness and faithfulness’) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb רָדַף (radaf, ‘pursue’). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist’s enemies (see v 5) to chase him, but ironically God’s ‘goodness and faithfulness’ (which are personified and stand by metonymy for God himself) pursue him instead. The word ‘pursue’ is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God’s favor (or a kind God) ‘chasing down’ the one whom he loves.”

[7] Hebrews 11:32-34 (NET)

[9] Luke 16:8b (NET)

[11] Luke 16:9 (NET)

[12] Mark 10:23, 24 (NET)

[13] Mark 10:26b (NET)

[14] Luke 16:19-21 (NET)

[17] Luke 16:23 (NET)

[18] Acts 2:26, 27 (NET) Table

[19] Acts 2:31 (NET) Table

[20] Matthew 11:23; Luke 10:15 (NET)

[21] Matthew 16:18 (NET)

[22] Revelation 1:17b, 18 (NET)

[23] The King James translators chose hell for every instance of ᾅδης. Addendum 2/11/2022: The current version of the NET has Hades rather than hell in Luke 16:23.

[24] Matthew 4:23, 24 (NET)

[26] Luke 16:24 (NET)

[27] Luke 2:46 (NET)

[28] Luke 2:48b (NET)

[29] Acts 20:38 (NET)

[30] Acts 7:30 (NET)

[31] Hebrews 1:7 (NET)

[32] Romans 13:6 (NET)

[33] Romans 15:16 (NET)

[34] Philippians 2:25 (NET)

[35] Revelation 1:14 (NET)

[36] Revelation 19:12 (NET)

[37] Revelation 2:18 (NET)

[38] 2 Thessalonians 1:8 (NET)

[39] Luke 16:25 (NET)

[40] Romans 9:22 (NET)

[41] Revelation 14:19 (NET)

[42] Revelation 16:9 (NET)

[43] Revelation 16:11 (NET)

[44] Revelation 16:21 (NET)

[45] Luke 16:26 (NET) Table

[46] Luke 16:27, 28 (NET)

[47] Luke 16:29 (NET)

[48] Luke 16:30 (NET)

[49] Luke 16:31 (NET)

[50] Luke 16:15b (NET)

[51] Luke 16:15a (NET)

Paul’s OT Quotes – Romans 10:5-8

 

#

Paul

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

1 The one who does these things will live by them

Romans   10:5 (NET)

ποιήσας ἄνθρωπος ζήσεται ἐν αὐτοῖς

Leviticus 18:5 Table

ο ποιησας ανθρωπος ζησεται εν αυτη

Romans 10:5 Table

2 Do not say in your heart…

Romans 10:6 (NET)

μὴ εἴπῃς ἐν τῇ καρδίᾳ σου

Deuteronomy 9:4 Table

μη ειπης εν τη καρδια σου

Romans 10:6

3 Who will ascend into heaven?

Romans 10:6 (NET)

τίς ἀναβήσεται ἡμῖν εἰς τὸν οὐρανὸν

Deuteronomy 30:12 Table

τις αναβησεται εις τον ουρανον

Romans 10:6

4 Who will descend into the abyss?

Romans 10:7 (NET)

τίς διαπεράσει ἡμῖν εἰς τὸ πέραν [τῆς θαλάσσης]

Deuteronomy 30:13 Table

τις καταβησεται εις την αβυσσον

Romans 10:7

5 The word is near you, in your mouth and in your heart

Romans 10:8 (NET)

ἔστιν σου ἐγγὺς τὸ ῥῆμα σφόδρα ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ

Deuteronomy 30:14 Table

εγγυς σου το ρημα εστιν εν τω στοματι σου και εν τη καρδια

Romans 10:8

In Item #1 ἃ in the Septuagint is probably which, while ο in the parallel Greek text is the [Addendum 2/20/2021: the one who].  In Romans 10:2 (KJV) μαρτυρω γαρ αυτοις was translated For I bear them (αυτοις) record.  The word them was left out of the NET translation (For I can testify), though αυτοις appears in the parallel Greek text as it does in the Septuagint.  The word αυτη in Romans 10:5 was also translated them in both the NET and KJV.  Both αυτοις (Leviticus 18:5 Septuagint) and αυτη (Romans 10:5 parallel Greek text) are forms of αὐτός.  Bill Braun has significantly more to say about this on his site.1

Item #2 is identical (except for accent marks) and would pass without comment if not for the rest of the verse.  It is very interesting to me that Paul also had this passage on his mind (Deuteronomy 9:4-6 NET).

Do not think to yourself after the Lord your God has driven them [e.g., the people of Canaan] out before you, “Because of my own righteousness the Lord has brought me here to possess this land.”  It is because of the wickedness of these nations that the Lord is driving them out ahead of you [Table].  It is not because of your righteousness, or even your inner uprightness, that you have come here to possess their land.  Instead, because of the wickedness of these nations the Lord your God is driving them out ahead of you in order to confirm the promise he made on oath to your ancestors, to Abraham, Isaac, and Jacob.  Understand, therefore, that it is not because of your righteousness that the Lord your God is about to give you this good land as a possession, for you are a stubborn people!

Item #3 in the Septuagint was translated, Who will ascend into heaven for us, in the New King James translation.  Paul dropped the word ἡμῖν (for us).

Item #4 was translated, Who will go over the sea for us, in the New King James translation.  Paul changed πέραν (other side) to αβυσσον (abyss).  Paul may have been thinking of Jesus’ description of Hades.  Abraham said to the rich man, Besides2 all3 this, a great chasm (χάσμα) has been fixed between us, so that those who want to cross over (διαβῆναι, a form of διαβαίνω) from here4 to you cannot do so, and no one can cross (διαπερῶσιν, a form of διαπεράω) from there5 to us.6  For he also changed διαπεράσει (a form of διαπεράω, go over) to καταβησεται (descend).  The changes obviously worked better with the symmetry of his message:  or Who will descend into the abyss?(that is, to bring Christ up from the dead).7

Item #5 is essentially the same except for word order in the beginning, and Paul dropped the word σφόδρα (very).

 

Addendum: February 21, 2021
The Free Bible Commentary by Dr. Bob Utley cited Romans 10:7 as an allusion to Psalm 107:26, sailors at sea in a storm.

Masoretic Text

Septuagint
Psalm 107:26 (Tanakh) Psalm 107:26 (NET) Psalm 106:26 (NETS)

Psalm 106:26 (English Elpenor)

They mount up to the heaven, they go down again to the depths (תְהוֹמ֑וֹת): their soul is melted because of trouble. They reached up to the sky, then dropped into the depths (tᵊhôm, תהומות).  The sailors’ strength left them because the danger was so great. They mount up as far as the heavens, and they go down as far as the depths (ἀβύσσων); their soul would melt away in calamity; They go up to the heavens, and go down to the depths (ἀβύσσων); their soul melts because of troubles.

It does associate ἀβύσσων (a form of ἄβυσσος) with the sea.  Dr. Utley considered Romans 10:6-8 “an allusion to Deut. 30:11-14 in the Septuagint (LXX), which Paul modified for his purposes.”

Tables comparing Deuteronomy 9:5; 9:6 and Psalm 107:26 in the Tanakh, KJV and NET, and tables comparing the Greek of Deuteronomy 9:5; 9:6 and Psalm 107:26 (106:26) in the Septuagint (BLB and Elpenor), and a table comparing Luke 16:26 in the NET and KJV follow.

Deuteronomy 9:5 (Tanakh)

Deuteronomy 9:5 (KJV)

Deuteronomy 9:5 (NET)

Not for thy righteousness, or for the uprightness of thy heart, dost thou go in to possess their land; but for the wickedness of these nations HaShem thy G-d doth drive them out from before thee, and that He may establish the word which HaShem swore unto thy fathers, to Abraham, to Isaac, and to Jacob. Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land: but for the wickedness of these nations the LORD thy God doth drive them out from before thee, and that he may perform the word which the LORD sware unto thy fathers, Abraham, Isaac, and Jacob. It is not because of your righteousness, or even your inner uprightness, that you have come here to possess their land.  Instead, because of the wickedness of these nations, the Lord your God is driving them out ahead of you in order to confirm the promise he made on oath to your ancestors, to Abraham, Isaac, and Jacob.

Deuteronomy 9:5 (Septuagint BLB)

Deuteronomy 9:5 (Septuagint Elpenor)

οὐχὶ διὰ τὴν δικαιοσύνην σου οὐδὲ διὰ τὴν ὁσιότητα τῆς καρδίας σου σὺ εἰσπορεύῃ κληρονομῆσαι τὴν γῆν αὐτῶν ἀλλὰ διὰ τὴν ἀσέβειαν τῶν ἐθνῶν τούτων κύριος ἐξολεθρεύσει αὐτοὺς ἀπὸ προσώπου σου καὶ ἵνα στήσῃ τὴν διαθήκην αὐτοῦ ἣν ὤμοσεν τοῗς πατράσιν ὑμῶν τῷ Αβρααμ καὶ τῷ Ισαακ καὶ τῷ Ιακωβ οὐχὶ διὰ τὴν δικαιοσύνην σου, οὐδὲ διὰ τὴν ὁσιότητα τῆς καρδίας σου σὺ εἰσπορεύῃ κληρονομῆσαι τὴν γῆν αὐτῶν, ἀλλὰ διὰ τὴν ἀσέβειαν τῶν ἐθνῶν τούτων Κύριος ἐξολοθρεύσει αὐτοὺς ἀπὸ προσώπου σου καὶ ἵνα στήσῃ τὴν διαθήκην αὐτοῦ, ἣν ὤμοσε Κύριος τοῖς πατράσιν ἡμῶν, τῷ ῾Αβραὰμ καὶ τῷ ᾿Ισαὰκ καὶ τῷ ᾿Ιακώβ

Deuteronomy 9:5 (NETS)

Deuteronomy 9:5 (English Elpenor)

It is not because of your righteousness or the holiness of your heart that you are going to inherit their land, but because of the impiety of these nations the Lord will destroy them utterly before you, and in order that he may uphold the covenant that the Lord swore to your fathers, to Abraham and Isaak and Iakob. Not for thy righteousness, nor for the holiness of thy heart, dost thou go in to inherit their land, but because of the wickedness of these nations the Lord will destroy them from before thee, and that he may establish the covenant, which the Lord sware to our fathers, to Abraam, and to Isaac, and to Jacob.

Deuteronomy 9:6 (Tanakh)

Deuteronomy 9:6 (KJV)

Deuteronomy 9:6 (NET)

Know therefore that it is not for thy righteousness that HaShem thy G-d giveth thee this good land to possess it; for thou art a stiffnecked people. Understand therefore, that the LORD thy God giveth thee not this good land to possess it for thy righteousness; for thou art a stiffnecked people. Understand, therefore, that it is not because of your righteousness that the Lord your God is about to give you this good land as a possession, for you are a stubborn people!

Deuteronomy 9:6 (Septuagint BLB)

Deuteronomy 9:6 (Septuagint Elpenor)

καὶ γνώσῃ σήμερον ὅτι οὐχὶ διὰ τὰς δικαιοσύνας σου κύριος ὁ θεός σου δίδωσίν σοι τὴν γῆν τὴν ἀγαθὴν ταύτην κληρονομῆσαι ὅτι λαὸς σκληροτράχηλος εἶ καὶ γνώσῃ σήμερον ὅτι οὐχὶ διὰ τὰς δικαιοσύνας σου Κύριος ὁ Θεός σου δίδωσί σοι τὴν γῆν τὴν ἀγαθὴν ταύτην κληρονομῆσαι, ὅτι λαὸς σκληροτράχηλος εἶ

Deuteronomy 9:6 (NETS)

Deuteronomy 9:6 (English Elpenor)

And you shall know, today, that it is not because of your righteousness the Lord your God is giving you this good land to inherit, for you are a stiff-necked people. And thou shalt know to-day, that [it is] not for thy righteousnesses the Lord thy God gives thee this good land to inherit, or thou art a stiff-necked people.

Psalm 107:26 (Tanakh)

Psalm 107:26 (KJV)

Psalm 107:26 (NET)

They mount up to the heaven, they go down again to the depths: their soul is melted because of trouble. They mount up to the heaven, they go down again to the depths: their soul is melted because of trouble. They reached up to the sky, then dropped into the depths.  The sailors’ strength left them because the danger was so great.

Psalm 107:26 (Septuagint BLB)

Psalm 106:26 (Septuagint Elpenor)

ἀναβαίνουσιν ἕως τῶν οὐρανῶν καὶ καταβαίνουσιν ἕως τῶν ἀβύσσων ἡ ψυχὴ αὐτῶν ἐν κακοῗς ἐτήκετο ἀναβαίνουσιν ἕως τῶν οὐρανῶν καὶ καταβαίνουσιν ἕως τῶν ἀβύσσων, ἡ ψυχὴ αὐτῶν ἐν κακοῖς ἐτήκετο

Psalm 106:26 (NETS)

Psalm 106:26 (English Elpenor)

They mount up as far as the heavens, and they go down as far as the depths; their soul would melt away in calamity; They go up to the heavens, and go down to the depths; their soul melts because of troubles.

Luke 16:26 (NET)

Luke 16:26 (KJV)

Besides all this, a great chasm has been fixed between us, so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’ And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ ἐν πᾶσι τούτοις μεταξὺ ἡμῶν καὶ ὑμῶν χάσμα μέγα ἐστήρικται, ὅπως οἱ θέλοντες διαβῆναι ἔνθεν πρὸς ὑμᾶς μὴ δύνωνται, μηδὲ ἐκεῖθεν πρὸς ἡμᾶς διαπερῶσιν και επι πασιν τουτοις μεταξυ ημων και υμων χασμα μεγα εστηρικται οπως οι θελοντες διαβηναι εντευθεν προς υμας μη δυνωνται μηδε οι εκειθεν προς ημας διαπερωσιν και επι πασιν τουτοις μεταξυ ημων και υμων χασμα μεγα εστηρικται οπως οι θελοντες διαβηναι ενθεν προς υμας μη δυνωνται μηδε οι εκειθεν προς ημας διαπερωσιν

1 This site is no longer accessible online.

2 The NET parallel Greek text and NA28 had ἐν here, where the Stephanus Textus Receptus and Byzantine Majority Text had επι (KJV: beside).

5 The Stephanus Textus Receptus and Byzantine Majority Text had οι preceding from there.  The NET parallel Greek text and NA28 did not.

6 Luke 16:26 (NET)

7 Romans 10:7 (NET)