Tag Archives: Matthew 19:21

The Children of Promise, Part 1

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[I]t is not the children of the flesh who are the children of God; Paul wrote, rather, the children of promise are counted as descendants.1 In another essay I asked, “So, if God did not allow [Abimelech] to touch Sarah, why didn’t He do the same for Pharaoh and Sarai?” I’m hoping that a thorough study of the story of Abram/Abraham and Sarai/Sarah will give me not only a richer understanding of Paul’s contrast between the children of the flesh and the children of promise but an answer to this question as well.

Masoretic Text

Septuagint

Genesis 12:1 (Tanakh)

Genesis 12:1 (NET)

Genesis 12:1 (NETS)

Genesis 12:1 (English Elpenor)
Now HaShem said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee [Table]. Now the Lord said to Abram, “Go out from your country, your relatives, and your father’s household to the land that I will show you. And the Lord said to Abram, “Go forth from your country and from your kindred and from your father’s house to the land that I will show you [Table]. AND the Lord said to Abram, Go forth out of thy land and out of thy kindred, and out of the house of thy father, and come into the land which I will shew thee.

Here is the first contrast: the children of the flesh (NET note 18: “the natural offspring”) have a point of origin, a country, a kindred, a father’s house, while the children of promise are called by God: Go out from your country, your relatives, and your father’s household to the land that I will show you.2 As he3 was walking by the Sea of Galilee [Jesus] saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen) [Table]. He said to them, “Follow me (δεῦτε ὀπίσω μου).4 If you wish to be perfect, Jesus said to a young man who was very rich, go sell your possessions and give the money to the poor, and you will have treasure in heaven. Then come, follow me (καὶ δεῦρο ἀκολούθει μοι).5

The first promise follows:

Masoretic Text

Septuagint

Genesis 12:2, 3 (Tanakh)

Genesis 12:2, 3 (NET)

Genesis 12:2, 3 (NETS)

Genesis 12:2, 3 (English Elpenor)
And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing [Table]. Then I will make you into a great nation, and I will bless you, and I will make your name great, so that you will exemplify divine blessing. And I will make you into a great nation, and I will bless you and make your name great, and you shall be one blessed [Table]. And I will make thee a great nation, and I will bless thee and magnify thy name, and thou shalt be blessed.
And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed’ [Table]. I will bless those who bless you, but the one who treats you lightly I must curse, so that all the families of the earth may receive blessing through you.” And I will bless those who bless you, and those who curse you I will curse, and in you all the tribes of the earth shall be blessed” [Table]. And I will bless those that bless thee, and curse those that curse thee, and in thee shall all the tribes of the earth be blessed.

This contrast stands out clearly: the children of promise receive promises from God that are not received by the children of the flesh. Come to me, all you who are weary and burdened, and I will give you rest, Jesus promised. Take my yoke on you and learn from me because I am gentle and humble in heart, and you will find rest for your souls [Table]. For my yoke is easy to bear, and my load is not hard to carry.6

Masoretic Text

Septuagint

Genesis 12:4 (Tanakh)

Genesis 12:4 (NET)

Genesis 12:4 (NETS)

Genesis 12:4 (English Elpenor)
So Abram went, as HaShem had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran. So Abram left, just as the Lord had told him to do, and Lot went with him. (Now Abram was 75 years old when he departed from Haran.) And Abram went, as the Lord had told him to, and Lot left with him. Now Abram was seventy-five years of age when he departed from Charran. And Abram went as the Lord spoke to him, and Lot departed with him, and Abram was seventy-five years old, when he went out of Charrhan.

The enabling grace of God, implicit in his call or command, is manifest among the children of promise as obedience to his word. God’s enabling grace is much less apparent among the children of the flesh. Simon (called Peter) and Andrew his brother7 left their nets immediately and followed [Jesus].8 But when the young man heard this (e.g., go sell your possessions and give the money to the poor9) he went away sorrowful, for he was very rich.10 Even in the face of this rejection, however, Jesus remained confident in the enabling grace of God: for God all things are possible,11 He said.

Masoretic Text

Septuagint

Genesis 12:5, 6 (Tanakh)

Genesis 12:5, 6 (NET)

Genesis 12:5, 6 (NETS)

Genesis 12:5, 6 English Elpenor)
And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came. And Abram took his wife Sarai, his nephew Lot, and all the possessions they had accumulated and the people they had acquired in Haran, and they left for the land of Canaan. They entered the land of Canaan. And Abram took his wife Sara and his brother’s son Lot and all their possessions that they had acquired and every person whom they had acquired in Charran, and they departed to go to the land of Chanaan, and they came to the land of Chanaan. And Abram took Sara his wife, and Lot the son of his brother, and all their possessions, as many as they had got, and every soul which they had got in Charrhan, and they went forth to go into the land of Chanaan.
And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land. Abram traveled through the land as far as the oak tree of Moreh at Shechem. (At that time the Canaanites were in the land.) And Abram passed through the land in its length as far as the place Sychem, at the high oak. Now at that time the Chananites used to inhabit the land. And Abram traversed the land lengthwise as far as the place Sychem, to the high oak, and the Chananites then inhabited the land.

Abram, blessed by God (Genesis 12:2), was sent to the Canaanites, descendants of Canaan, cursed by Noah (Genesis 9:20-27). I’m merely noting it at present, reminding myself to be mindful of how the Canaanites treat Abram (Genesis 12:3) as I proceed.

The Lord’s second promise to Abram follows:

Masoretic Text

Septuagint

Genesis 12:7 (Tanakh)

Genesis 12:7 (NET)

Genesis 12:7 (NETS)

Genesis 12:7 (English Elpenor)
And HaShem appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto HaShem, who appeared unto him [Table]. The Lord appeared to Abram and said, “To your descendants I will give this land.” So Abram built an altar there to the Lord, who had appeared to him. And the Lord appeared to Abram and said to him, “To your offspring I will give this land.” And Abram built there an altar to the Lord who had appeared to him [Table]. And the Lord appeared to Abram, and said to him, I will give this land to thy seed. And Abram built an altar there to the Lord who appeared to him.

I’m hesitant to draw any contrast here relative to the children of promise receiving promises from God that are not received by the children of the flesh. Consider this from the song Moses recited:

Masoretic Text

Septuagint

Deuteronomy 32:8 (Tanakh)

Deuteronomy 32:8 (NET)

Deuteronomy 32:8 (NETS)

Deuteronomy 32:8 (English Elpenor)
When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children (בְּנֵ֥י) of Israel (יִשְׂרָאֵֽל). When the Most High gave the nations their inheritance, when he divided up humankind, he set the boundaries of the peoples, according to the number of the heavenly assembly [NET note 14: Heb “the sons (bēn, בני) of Israel (yiśrā’ēl, ישׁראל)”]. When the Most High was apportioning nations, as he scattered Adam’s sons, he fixed boundaries of nations according to the number of divine (θεοῦ) sons (ἀγγέλων), When the Most High divided the nations, when he separated the sons of Adam, he set the bounds of the nations according to the number of the angels (ἀγγέλων) of God (Θεοῦ).

The discrepancy between the Masoretic text and the Septuagint was addressed in a note (14) in the NET:

The idea, perhaps, is that Israel was central to Yahweh’s purposes and all other nations were arranged and distributed according to how they related to Israel. See S. R. Driver, Deuteronomy (ICC), 355-56. For the MT בְּנֵי יִשְׂרָאֵל (bene yisraʾel, “sons of Israel”) a Qumran fragment has “sons of God,” while the LXX reads ἀγγέλων θεοῦ (angelōn theou, “angels of God”), presupposing בְּנֵי אֵל (bene ʾel) or בְּנֵי אֵלִים (bene ʾelim). “Sons of God” is undoubtedly the original reading; the MT and LXX have each interpreted it differently. MT assumes that the expression “sons of God” refers to Israel (cf. Hos. 1:10), while LXX has assumed that the phrase refers to the angelic heavenly assembly (Pss 29:1; 89:6; cf. as well Ps 82). The phrase is also attested in Ugaritic, where it refers to the high god El’s divine assembly. According to the latter view, which is reflected in the translation, the Lord delegated jurisdiction over the nations to his angelic host (cf. Dan. 10:13-21), while reserving for himself Israel, over whom he rules directly. For a defense of the view taken here, see M. S. Heiser, “Deuteronomy 32:8 and the Sons of God,” BSac 158 (2001): 52-74.

Though it feels a bit like dabbling in the occult, I’ll follow this through for a few moments:

Masoretic Text

Septuagint

Daniel 10:4-6 (Tanakh)

Daniel 10:4-6 (NET)

Daniel 10:4-6 (NETS)

Daniel 10:4-6 (English Elpenor)
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; On the twenty-fourth day of the first month I was beside the great river, the Tigris. On the twenty-fourth day of the first month, and as I was by the great river (this is the Eddekel), On the twenty-fourth day of the first month, I was near the great river, which is Tigris Eddekel.
Then I lifted up mine eyes, and looked, and behold a certain man (אִֽישׁ) clothed in linen, whose loins were girded with fine gold of Uphaz: I looked up and saw a man (‘îš, איש) clothed in linen; around his waist was a belt made of gold from Ufaz. and I raised my eyes and saw, and lo, there was one man (ἀνὴρ) clothed in baddin, and his waist girded by gold of Ophaz. And I lifted up mine eyes, and looked, and behold a man (ἀνὴρ) clothed in linen, and his loins were girt with gold of Ophaz:
His body also was like the beryl (כְתַרְשִׁ֗ישׁ), and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. His body resembled yellow jasper (taršîš, כתרשיש), and his face had an appearance like lightning. His eyes were like blazing torches; his arms and feet had the gleam of polished bronze. His voice thundered forth like the sound of a large crowd. And his body was like tharsis (ὡσεὶ θαρσις), and his face like an appearance of lightning, and his eyes like torches of fire, and his arms and legs like the appearance of gleaming bronze, and the sound of his words like the sound of a crowd. and his body was as Tharsis (ὡσεὶ θαρσίς), and his face was a [sic] the appearance of lightning, and his eyes as lamps of fire, and his arms and his legs as the appearance of shining brass, and the voice of his words as the voice of a multitude.

Though Daniel called him אִֽישׁ (‘îš), ἀνὴρ in Greek, his description didn’t sound like any man I’ve ever seen. Rashi, following “Our Sages” recorded in a “Tractate,” understood כְתַרְשִׁ֗ישׁ (taršîš), translated like the beryl (Tanakh, KJV) and resembled yellow jasper (NET), as a measure of immense body size rather than a jaundiced appearance.

And his body was like tarshish: Our Sages of blessed memory explained in Tractate Hullin (9lb): “His body was two thousand parasangs large, like the measurement of the sea named Tarshish, and that is the sea of Africa (the Mediterranean).”12

The man spoke to Daniel:

Masoretic Text

Septuagint

Daniel 10:12-14 (Tanakh)

Daniel 10:12-14 (NET)

Daniel 10:12-14 (NETS)

Daniel 10:12-14 (English Elpenor)
Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God (אֱלֹהֶ֖יךָ), thy words were heard, and I am come for thy words. Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind to understand and to humble yourself before your God (‘ĕlōhîm, אלהיך), your words were heard. I have come in response to your words. And he said to me, “Do not fear, Daniel, for from the first day that you gave your heart to understanding and to be afflicted before your God (τοῦ θεοῦ σου), your words have been heard, and I have come because of your words. And he said to me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to afflict thyself before the Lord (Κυρίου) thy God (τοῦ Θεοῦ σου), thy words were heard, and I am come because of thy words.
But the prince (וְשַׂ֣ר) of the kingdom of Persia withstood (עֹמֵ֚ד) me (לְנֶגְדִּי֙) one and twenty days: but, lo, Michael, one of the chief (הָֽרִאשֹׁנִ֖ים) princes (הַשָּׂרִ֥ים), came to help me; and I remained there with the kings (מַלְכֵ֥י) of Persia. However, the prince (śar, ושׁר) of the kingdom of Persia was opposing (ʿāmaḏ, עמד) me (neḡeḏ, לנגדי) for 21 days. But Michael, one of the leading (ri’šôn, הראשנים) princes (śar, השׁרים), came to help me, because I was left there with the kings (meleḵ, מלכי) of Persia. And the ruler (καὶ ὁ ἄρχων) of the kingdom of the Persians stood (εἱστήκει) opposite (ἐξ ἐναντίας) me (μου) twenty and one day. And lo, Michael, one of the chief (τῶν πρώτων) rulers (τῶν ἀρχόντων), came to help me, and I left him there with the ruler (τοῦ ἄρχοντος) of the kingdom of the Persians, But the prince (καὶ ὁ ἄρχων) of the kingdom of the Persians withstood (εἱστήκει ἐξ ἐναντίας) me (μου) twenty-one days: and behold, Michael, one of the princes (τῶν ἀρχόντων τῶν πρώτων), came to help me; and I left him there with the chief (τοῦ ἄρχοντος) of the kingdom of the Persians:
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Now I have come to help you understand what will happen to your people in future days, for the vision pertains to days to come.” and I have come to instruct you about what will meet your people at the end of days, because the vision is yet for days.” and I have come to inform thee of all that shall befall thy people in the last days: for the vision is yet for [many] days.

This brief glimpse into an invisible realm disturbed me. How could a heavenly being sent by an omnipotent God be delayed even three weeks by, presumably, another heavenly being? It seemed to lend too much credence to the warring gods of pagan myths. But this time I get a different picture from the Hebrew and Greek words: עֹמֵ֚ד (ʿāmaḏ) לְנֶגְדִּי֙ (neḡeḏ), withstood me (Tanakh, KJV), was opposing me (NET); εἱστήκει ἐξ ἐναντίας μου, stood opposite me (NETS), withstood me (English Elpenor).

Consider Rashi’s commentary to Daniel 10:13:

has been standing against me: to battle with me in heaven by requesting an extension for the kingdom for Persia to enable them to subjugate you (Israel). Behold twenty-one days that he has been standing against me.

the first princes: those counted first among those who enter.

and I remained there: to silence the princes of Persia in heaven.13

So now, rather than warring pagan gods or a Star Wars battle sequence complete with light sabers and laser blasters, it sounds more like a parliamentary procedure in the assembly of El:

Masoretic Text

Septuagint

Psalm 82:1 (Tanakh)

Psalm 82:1 (NET)

Psalm 81:1 (NETS)

Psalm 81:1 (English Elpenor)
God standeth (נִצָּ֥ב) in the congregation (בַּֽעֲדַת) of the mighty14 (אֵ֑ל); he judgeth among the gods. A psalm of Asaph. God stands (nāṣaḇ, נצב) in the assembly (ʿēḏâ, בעדת) of El (‘ēl, אל); in the midst of the gods he renders judgment. A Psalm. Pertaining to Asaph. God stood (ἔστη) in a gathering (ἐν συναγωγῇ) of gods (θεῶν), but in their midst he discerningly judges gods: [A Psalm for Asaph.] God stands (ἔστη) in the assembly (ἐν συναγωγῇ) of gods (θεῶν); and in the midst [of them] will judge gods.

The only true God, delaying his plan twenty-one earth days to listen patiently with genuine interest to arguments put forth by the heavenly being He put in charge of Persia, sounds much more like the One I am beginning to know. It makes sense to me that Michael and the unnamed heavenly being who appeared to Daniel would argue the Lord’s points and purpose for Israel before Him as well and, ultimately, prevail.

I’ll continue with this in another essay.

Tables comparing Genesis 12:4; 12:5; 12:6; Deuteronomy 32:8; Daniel 10:4; 10:5; 10:6; 10:12; 10:13; 10:14 and Psalm 82:1 in the Tanakh, KJV and NET, and comparing the Greek of Genesis 12:4; 12:5; 12:6; Deuteronomy 32:8; Daniel 10:4; 10:5; 10:6; 10:12; 10:13; 10:14 and Psalm 82:1 (81:1) in the Septuagint (BLB and Elpenor) follow.

Genesis 12:4 (Tanakh)

Genesis 12:4 (KJV)

Genesis 12:4 (NET)
So Abram went, as HaShem had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran. So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran. So Abram left, just as the Lord had told him to do, and Lot went with him. (Now Abram was 75 years old when he departed from Haran.)

Genesis 12:4 (BLB Septuagint)

Genesis 12:4 (Elpenor Septuagint)
καὶ ἐπορεύθη Αβραμ καθάπερ ἐλάλησεν αὐτῷ κύριος καὶ ᾤχετο μετ᾽ αὐτοῦ Λωτ Αβραμ δὲ ἦν ἐτῶν ἑβδομήκοντα πέντε ὅτε ἐξῆλθεν ἐκ Χαρραν καὶ ἐπορεύθη ῞Αβραμ, καθάπερ ἐλάλησεν αὐτῷ Κύριος, καὶ ᾤχετο μετ᾿ αὐτοῦ Λώτ. ῞Αβραμ δὲ ἦν ἐτῶν ἑβδομηκονταπέντε, ὅτε ἐξῆλθε ἐκ Χαρράν

Genesis 12:4 (NETS)

Genesis 12:4 (English Elpenor)
And Abram went, as the Lord had told him to, and Lot left with him. Now Abram was seventy-five years of age when he departed from Charran. And Abram went as the Lord spoke to him, and Lot departed with him, and Abram was seventy-five years old, when he went out of Charrhan.

Genesis 12:5 (Tanakh)

Genesis 12:5 (KJV)

Genesis 12:5 (NET)
And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came. And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came. And Abram took his wife Sarai, his nephew Lot, and all the possessions they had accumulated and the people they had acquired in Haran, and they left for the land of Canaan. They entered the land of Canaan.

Genesis 12:5 (BLB Septuagint)

Genesis 12:5 (Elpenor Septuagint)
καὶ ἔλαβεν Αβραμ τὴν Σαραν γυναῖκα αὐτοῦ καὶ τὸν Λωτ υἱὸν τοῦ ἀδελφοῦ αὐτοῦ καὶ πάντα τὰ ὑπάρχοντα αὐτῶν ὅσα ἐκτήσαντο καὶ πᾶσαν ψυχήν ἣν ἐκτήσαντο ἐν Χαρραν καὶ ἐξήλθοσαν πορευθῆναι εἰς γῆν Χανααν καὶ ἦλθον εἰς γῆν Χανααν καὶ ἔλαβεν ῞Αβραμ Σάραν τὴν γυναῖκα αὐτοῦ καὶ τὸν Λὼτ υἱὸν τοῦ ἀδελφοῦ αὐτοῦ καὶ πάντα τὰ ὑπάρχοντα αὐτῶν, ὅσα ἐκτήσαντο, καὶ πᾶσαν ψυχήν, ἣν ἐκτήσαντο ἐκ Χαρράν, καὶ ἐξήλθοσαν πορευθῆναι εἰς γῆν Χαναάν

Genesis 12:5 (NETS)

Genesis 12:5 (English Elpenor)
And Abram took his wife Sara and his brother’s son Lot and all their possessions that they had acquired and every person whom they had acquired in Charran, and they departed to go to the land of Chanaan, and they came to the land of Chanaan. And Abram took Sara his wife, and Lot the son of his brother, and all their possessions, as many as they had got, and every soul which they had got in Charrhan, and they went forth to go into the land of Chanaan.

Genesis 12:6 (Tanakh)

Genesis 12:6 (KJV)

Genesis 12:6 (NET)
And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land. And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land. Abram traveled through the land as far as the oak tree of Moreh at Shechem. (At that time the Canaanites were in the land.)

Genesis 12:6 (BLB Septuagint)

Genesis 12:6 (Elpenor Septuagint)
καὶ διώδευσεν Αβραμ τὴν γῆν εἰς τὸ μῆκος αὐτῆς ἕως τοῦ τόπου Συχεμ ἐπὶ τὴν δρῦν τὴν ὑψηλήν οἱ δὲ Χαναναῖοι τότε κατῴκουν τὴν γῆν καὶ διώδευσεν ῞Αβραμ τὴν γῆν εἰς τὸ μῆκος αὐτῆς ἕως τοῦ τόπου Συχέμ, ἐπὶ τὴν δρῦν τὴν ὑψηλήν· οἱ δὲ Χαναναῖοι τότε κατῴκουν τὴν γῆν

Genesis 12:6 (NETS)

Genesis 12:6 (English Elpenor)
And Abram passed through the land in its length as far as the place Sychem, at the high oak. Now at that time the Chananites used to inhabit the land. And Abram traversed the land lengthwise as far as the place Sychem, to the high oak, and the Chananites then inhabited the land.

Deuteronomy 32:8 (Tanakh)

Deuteronomy 32:8 (KJV)

Deuteronomy 32:8 (NET)
When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel. When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. When the Most High gave the nations their inheritance, when he divided up humankind, he set the boundaries of the peoples, according to the number of the heavenly assembly.

Deuteronomy 32:8 (BLB Septuagint)

Deuteronomy 32:8 (Elpenor Septuagint)
ὅτε διεμέριζεν ὁ ὕψιστος ἔθνη ὡς διέσπειρεν υἱοὺς Αδαμ ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων θεοῦ ὅτε διεμέριζεν ὁ ῞Υψιστος ἔθνη, ὡς διέσπειρεν υἱοὺς ᾿Αδάμ, ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων Θεοῦ

Deuteronomy 32:8 (NETS)

Deuteronomy 32:8 (English Elpenor)
When the Most High was apportioning nations, as he scattered Adam’s sons, he fixed boundaries of nations according to the number of divine sons, When the Most High divided the nations, when he separated the sons of Adam, he set the bounds of the nations according to the number of the angels of God.

Daniel 10:4 (Tanakh)

Daniel 10:4 (KJV)

Daniel 10:4 (NET)
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; On the twenty-fourth day of the first month I was beside the great river, the Tigris.

Daniel 10:4 (BLB Septuagint)

Daniel 10:4 (Elpenor Septuagint)
ἐν ἡμέρᾳ εἰκοστῇ καὶ τετάρτῃ τοῦ μηνὸς τοῦ πρώτου καὶ ἐγὼ ἤμην ἐχόμενα τοῦ ποταμοῦ τοῦ μεγάλου αὐτός ἐστιν Εδδεκελ ἐν ἡμέρᾳ εἰκοστῇ τετάρτῃ τοῦ μηνὸς τοῦ πρώτου, καὶ ἐγὼ ἤμην ἐχόμενα τοῦ ποταμοῦ τοῦ μεγάλου, αὐτός ἐστι Τίγρις, ᾿Εδδεκέλ,

Daniel 10:4 (NETS)

Daniel 10:4 (English Elpenor)
On the twenty-fourth day of the first month, and as I was by the great river (this is the Eddekel), On the twenty-fourth day of the first month, I was near the great river, which is Tigris Eddekel.

Daniel 10:5 (Tanakh)

Daniel 10:5 (KJV)

Daniel 10:5 (NET)
Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: I looked up and saw a man clothed in linen; around his waist was a belt made of gold from Ufaz.

Daniel 10:5 (BLB Septuagint)

Daniel 10:5 (Elpenor Septuagint)
καὶ ἦρα τοὺς ὀφθαλμούς μου καὶ εἶδον καὶ ἰδοὺ ἀνὴρ εἷς ἐνδεδυμένος βαδδιν καὶ ἡ ὀσφὺς αὐτοῦ περιεζωσμένη ἐν χρυσίῳ Ωφαζ καὶ ᾖρα τοὺς ὀφθαλμούς μου καὶ εἶδον καὶ ἰδοὺ ἀνὴρ εἷς ἐνδεδυμένος βαδδίν, καὶ ἡ ὀσφὺς αὐτοῦ περιεζωσμένη ἐν χρυσίῳ ᾿Ωφάζ

Daniel 10:5 (NETS)

Daniel 10:5 (English Elpenor)
and I raised my eyes and saw, and lo, there was one man clothed in baddin, and his waist girded by gold of Ophaz. And I lifted up mine eyes, and looked, and behold a man clothed in linen, and his loins were girt with gold of Ophaz:

Daniel 10:6 (Tanakh)

Daniel 10:6 (KJV)

Daniel 10:6 (NET)
His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. His body resembled yellow jasper, and his face had an appearance like lightning. His eyes were like blazing torches; his arms and feet had the gleam of polished bronze. His voice thundered forth like the sound of a large crowd.

Daniel 10:6 (BLB Septuagint)

Daniel 10:6 (Elpenor Septuagint)
καὶ τὸ σῶμα αὐτοῦ ὡσεὶ θαρσις καὶ τὸ πρόσωπον αὐτοῦ ὡσεὶ ὅρασις ἀστραπῆς καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡσεὶ λαμπάδες πυρός καὶ οἱ βραχίονες αὐτοῦ καὶ τὰ σκέλη ὡς ὅρασις χαλκοῦ στίλβοντος καὶ ἡ φωνὴ τῶν λόγων αὐτοῦ ὡς φωνὴ ὄχλου καὶ τὸ σῶμα αὐτοῦ ὡσεὶ θαρσίς, καὶ τὸ πρόσωπον αὐτοῦ ὡσεὶ ὅρασις ἀστραπῆς, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡσεὶ λαμπάδες πυρός, καὶ οἱ βραχίονες αὐτοῦ καὶ τὰ σκέλη ὡς ὅρασις χαλκοῦ στίλβοντος καὶ ἡ φωνὴ τῶν λόγων αὐτοῦ ὡς φωνὴ ὄχλου

Daniel 10:6 (NETS)

Daniel 10:6 (English Elpenor)
And his body was like tharsis, and his face like an appearance of lightning, and his eyes like torches of fire, and his arms and legs like the appearance of gleaming bronze, and the sound of his words like the sound of a crowd. and his body was as Tharsis, and his face was a the appearance of lightning, and his eyes as lamps of fire, and his arms and his legs as the appearance of shining brass, and the voice of his words as the voice of a multitude.

Daniel 10:12 (Tanakh)

Daniel 10:12 (KJV)

Daniel 10:12 (NET)
Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind to understand and to humble yourself before your God, your words were heard. I have come in response to your words.

Daniel 10:12 (BLB Septuagint)

Daniel 10:12 (Elpenor Septuagint)
καὶ εἶπεν πρός με μὴ φοβοῦ Δανιηλ ὅτι ἀπὸ τῆς πρώτης ἡμέρας ἧς ἔδωκας τὴν καρδίαν σου τοῦ συνιέναι καὶ κακωθῆναι ἐναντίον τοῦ θεοῦ σου ἠκούσθησαν οἱ λόγοι σου καὶ ἐγὼ ἦλθον ἐν τοῖς λόγοις σου καὶ εἶπε πρός με· μὴ φοβοῦ, Δανιήλ, ὅτι ἀπὸ τῆς πρώτης ἡμέρας, ἧς ἔδωκας τὴν καρδίαν σου τοῦ συνεῖναι καὶ κακωθῆναι ἐναντίον Κυρίου τοῦ Θεοῦ σου, ἠκούσθησαν οἱ λόγοι σου, καὶ ἐγὼ ἦλθον ἐν τοῖς λόγοις σου

Daniel 10:12 (NETS)

Daniel 10:12 (English Elpenor)
And he said to me, “Do not fear, Daniel, for from the first day that you gave your heart to understanding and to be afflicted before your God, your words have been heard, and I have come because of your words. And he said to me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to afflict thyself before the Lord thy God, thy words were heard, and I am come because of thy words.

Daniel 10:13 (Tanakh)

Daniel 10:13 (KJV)

Daniel 10:13 (NET)
But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me: and I remained there with the kings of Persia. However, the prince of the kingdom of Persia was opposing me for 21 days. But Michael, one of the leading princes, came to help me, because I was left there with the kings of Persia.

Daniel 10:13 (BLB Septuagint)

Daniel 10:13 (Elpenor Septuagint)
καὶ ὁ ἄρχων βασιλείας Περσῶν εἱστήκει ἐξ ἐναντίας μου εἴκοσι καὶ μίαν ἡμέραν καὶ ἰδοὺ Μιχαηλ εἷς τῶν ἀρχόντων τῶν πρώτων ἦλθεν βοηθῆσαί μοι καὶ αὐτὸν κατέλιπον ἐκεῖ μετὰ τοῦ ἄρχοντος βασιλείας Περσῶν καὶ ὁ ἄρχων βασιλείας Περσῶν εἱστήκει ἐξ ἐναντίας μου εἴκοσι καὶ μίαν ἡμέραν, καὶ ἰδοὺ Μιχαὴλ εἷς τῶν ἀρχόντων τῶν πρώτων ἦλθε βοηθῆσαί μοι, καὶ αὐτὸν κατέλιπον ἐκεῖ μετὰ τοῦ ἄρχοντος βασιλείας Περσῶν

Daniel 10:13 (NETS)

Daniel 10:13 (English Elpenor)
And the ruler of the kingdom of the Persians stood opposite me twenty and one day. And lo, Michael, one of the chief rulers, came to help me, and I left him there with the ruler of the kingdom of the Persians, But the prince of the kingdom of the Persians withstood me twenty-one days: and behold, Michael, one of the princes, came to help me; and I left him there with the chief of the kingdom of the Persians:

Daniel 10:14 (Tanakh)

Daniel 10:14 (KJV)

Daniel 10:14 (NET)
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Now I have come to help you understand what will happen to your people in future days, for the vision pertains to days to come.”

Daniel 10:14 (BLB Septuagint)

Daniel 10:14 (Elpenor Septuagint)
καὶ ἦλθον συνετίσαι σε ὅσα ἀπαντήσεται τῷ λαῷ σου ἐπ᾽ ἐσχάτων τῶν ἡμερῶν ὅτι ἔτι ἡ ὅρασις εἰς ἡμέρας καὶ ἦλθον συνετίσαι σε ὅσα ἀπαντήσεται τῷ λαῷ σου ἐπ’ ἐσχάτων τῶν ἡμερῶν, ὅτι ἔτι ἡ ὅρασις εἰς ἡμέρας

Daniel 10:14 (NETS)

Daniel 10:14 (English Elpenor)
and I have come to instruct you about what will meet your people at the end of days, because the vision is yet for days.” and I have come to inform thee of all that shall befall thy people in the last days: for the vision is yet for [many] days.

Psalm 82:1 (Tanakh)

Psalm 82:1 (KJV)

Psalm 82:1 (NET)
God standeth in the congregation of the mighty; he judgeth among the gods. A psalm of Asaph. God standeth in the congregation of the mighty; he judgeth among the gods. A psalm of Asaph. God stands in the assembly of El; in the midst of the gods he renders judgment.

Psalm 82:1 (BLB Septuagint)

Psalm 81:1 (Elpenor Septuagint)
ψαλμὸς τῷ Ασαφ ὁ θεὸς ἔστη ἐν συναγωγῇ θεῶν ἐν μέσῳ δὲ θεοὺς διακρίνει Ψαλμὸς τῷ ᾿Ασάφ. – Ο ΘΕΟΣ ἔστη ἐν συναγωγῇ θεῶν, ἐν μέσῳ δὲ θεοὺς διακρινεῖ

Psalm 81:1 (NETS)

Psalm 81:1 (English Elpenor)
A Psalm. Pertaining to Asaph. God stood in a gathering of gods, but in their midst he discerningly judges gods: [A Psalm for Asaph.] God stands in the assembly of gods; and in the midst [of them] will judge gods.

1 Romans 9:8 (NET)

2 Genesis 12:1 (NET) Table

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

4 Matthew 4:18, 19a (NET)

5 Matthew 19:21 (NET) Table

6 Matthew 11:28-30 (NET)

7 Matthew 4:18b (NET) Table

8 Matthew 4:20 (NET)

9 Matthew 19:21b (NET) Table

10 Matthew 19:22 (NET)

11 Matthew 19:26b (NET) Table

14 In the Tanakh on Chabad.org אֵ֑ל (‘ēl) was translated God.

A Door of Hope, Part 1

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The essay Jedidiah, Part 1 was written days before I began to compare Old Testament quotations in the New Testament to the Septuagint, and years before I checked all of the Masoretic text against the Septuagint.  I thought of Achan’s confession as the door or opportunity of/for hope promised in Hosea, and related it to John’s letter (1 John 1:5-2:2 NET Table):

Now this is the gospel (NET note 13) message (NET note 14) we have heard from him and announce to you: God is light, and in him there is no darkness at all.  If we say we have fellowship with him and yet keep on walking in the darkness, we are lying and not practicing the truth.  But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses us from all sin.  If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us.  But if we confess (ὁμολογῶμεν, a form of ὁμολογέω) our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.  If we say we have not sinned, we make him a liar and his word is not in us.

(My little children, I am writing these things to you so that you may not sin.)  But if anyone does sin, we have an advocate with the Father, Jesus Christ the Righteous One, and he himself is the atoning sacrifice for our sins, and not only for our sins but also for the whole world.

Revisiting the essay to make Old Testament comparison tables I discovered that the Septuagint was a bit different.

Masoretic Text

 Septuagint
Hosea 2:15 (Tanakh) Hosea 2:15 (NET) Hosea 2:15 (NETS)

Hosea 2:17 (Elpenor English)
And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. From there I will give back her vineyards to her, and turn the “Valley of Trouble” into an “Opportunity for Hope.”  There she will sing as she did when she was young, when she came up from the land of Egypt. And from there I will give her her estates and the valley of Achor, to open up her understanding.  And there she will be brought low as in the days of her infancy and as in the days of her coming up out of the land of Egypt. And I will give her possessions from thence, and the valley of Achor to open her understanding: and she shall be afflicted there according to the days of her infancy, and according to the days of her coming up out of the land of Egypt.

As I began the word studies for this essay I heard a sermon (Hebrews 6:4-6 NET):

For it is impossible (Ἀδύνατον, a form of ἀδύνατος) in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit, tasted the good word of God and the miracles of the coming age, and then have committed apostasy, to renew them again to repentance, since they are crucifying the Son of God for themselves all over again and holding him up to contempt.

The preacher wanted to comfort his hearers, persuading them they were not of this kind.  He described the kind of person the writer intended.  It was a fairly accurate description of my life, except that I can’t recall having tasted…the miracles of the coming age before I became an atheist.  I realized, especially in retrospect, that the Holy Spirit wanted to focus my attention on the fact that I had been renewed again to repentance, but I began to wonder if that renewal might be suspect.

I imagined standing before Jesus.  He determined that for the sake of the veracity of Hebrews 6:4-6 it would be best if I spent eternity in the lake of fire.  I was disappointed but willing that his word be true: Let God be proven true, and every human being shown up as a liar, just as it is written: “so that you will be justified in your words and will prevail[1] when you are judged.”[2]  That reaction, so uncharacteristic of the old human (παλαιὸν ἄνθρωπον; Ephesians 4:22-24), calmed my suspicions about my renewed repentance for the moment.  I also recalled, but didn’t study, for God all things are possible.  I will consider it more thoroughly here (Matthew 19:23-26 NET):

Then Jesus said to his disciples, “I tell you the truth, it will be hard for a rich person to enter the kingdom of heaven!  Again I say, it is easier for a camel to go through the eye of a needle than for a rich person to enter into the kingdom of God.”  The[3] disciples were greatly astonished when they heard this and said, “Then who can be saved?”  Jesus looked at them and replied, “This is impossible (ἀδύνατον, a form of ἀδύνατος) for mere humans, but for God all things are[4] possible (δυνατά, a form of δυνατός).”

And again (Mark 10:27 NET):

Jesus[5] looked at them and replied, “This is impossible (ἀδύνατον, a form of ἀδύνατος) for mere humans, but not for God;[6] all things are[7] possible (δυνατὰ, a form of δυνατός) for God.”

Though my main concern is the contrast between human ἀδύνατον and God’s δυνατὰ, I’ll consider the context here a moment.  My Dad told me the story of a small night gate in Jerusalem called “The Needle’s Eye,” but he never showed me any pictures of it.  The NET note (32) explained:

The eye of a needle refers to a sewing needle. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.

The difficulty a camel would have passing through The Needle’s Eye—“stooped and…its baggage removed”—reinforces Jesus’ point about divesting oneself of (excess?) possessions (ὑπάρχοντα), while the fantastical image of a camel passing through the eye of a sewing needle distracts the rich (and anyone else) from taking Him seriously.  Others disagree.  But no one of means wants to hear, If you wish to be perfect, go sell your possessions and give the money to the[8] poor, and you will have treasure in heaven.[9]  Then come, follow me.[10]

Anyway, I left on a road trip without studying the problem that nagged at me directly.  As I drove I began to think about the preacher who taught on Hebrews 6:4-6.  In another sermon he had made a fairly serious interpretation mistake, making his own point rather than that of the Scripture.  My mind began to argue against his right to confront me with Hebrews 6:4-6.  I turned on the radio to drown out my thoughts.  Aside from being unloving and unkind, ad hominem arguments aren’t an effective bolster to faith.

What little time I had for study I devoted to לפתח (pethach), translated διανοῖξαι (a form of διανοίγω) in the Septuagint (Table2 below).  I was a little embarrassed that it had just occurred to me to search forms of διανοίγω in the Septuagint to see what Hebrew words they translated in the Masoretic text.  I wanted to finish the table and move on.  The unattended challenge of Hebrews 6:4-6 continued to fester.

While the idea of spending eternity in the lake of fire was unpleasant, it was made bearable if I could face it with Jesus, sustained by his love, joy, peace, patience, kindness, goodness faithfulness, gentleness and self-control.  But I define the lake of fire as the place where the omnipresent God is not.  If Jesus ripped his Holy Spirit from me, though I wouldn’t be left with anything I care very much about, I realized in a long sleepless night that I really didn’t want to spend eternity there.  I began to question the nature and validity of my renewed repentance again.

In the morning it all seemed like a trick to get me frustrated or angry so I would run off, abandon Jesus and live in sin.  Heaven or hell aside, I want to be done with sin.  It’s not good for me or anyone around me.  I began to wonder if my renewed repentance was part of God’s eternal punishment for crucifying the Son of God for [myself] all over again and holding him up to contempt: He gave me this brief taste of eternal life only to snatch his Spirit away at the most inopportune moment.

I deserve it, no question about that, but it doesn’t sound like God to me (John 3:16-18 NET):

For this is the way God loved the world: He gave his[11] one and only Son, so that everyone who believes in him will not perish but have eternal life.  For God did not send his[12] Son into the world to condemn (κρίνῃ, a form of κρίνω) the world, but that the world should be saved through him.  The one who believes in him is not condemned (κρίνεται, another form of κρίνω).  The one who does not believe has been condemned (κέκριται, another form of κρίνω) already, because he has not believed in the name of the one and only Son of God.

To think of God’s love (ἠγάπησεν, a form of ἀγαπάω) as primarily a feeling,[13] a kind of affection for the world, confuses the Scripture.  God’s feeling for the world is very clear from the beginning, in the Masoretic text (Table3 below) at least:[14] The Lord regretted that he had made humankind on the earth, and he was highly offended.[15]  Unlike the Billy Joel song God doesn’t pretend to “want you just the way you are.”[16]

For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.  He delivered us [who have faith in Christ Jesus] from the power of darkness and transferred us to the kingdom of the Son he loves (ἀγάπης, a form of ἀγάπη), in whom we have redemption,[17] the forgiveness of sins.[18]  For this is the way God loved the world: those whom he foreknew he also predestined to be conformed to the image (εἰκόνος, a form of εἰκών) of his Son,[19] that his Son would be the firstborn among many brothers and sisters.[20]  “Sit at my right hand,” He promised the Son he loves, “until I put your enemies under your feet”’?[21]  All of this is the grace of God received through faith, the faith (πίστις) that is an aspect of the fruit of his Holy Spirit; it is not from works, so that no one can boast.[22]

Jesus is the way God loved the world, not because of a positive emotion but because God is love (ἀγάπη).[23]  God (ἀγάπη) is patient, God (ἀγάπη) is kind, He is not envious.  God (ἀγάπη) does not brag, He is not puffed up.  He is not rude, He is not self-serving, He is not easily angered or resentful.  He is not glad about injustice, but rejoices in the truth.  He bears all things, believes all things, hopes all things, endures all things.  He (ἀγάπη) never ends.[24]  For this is the way God loved—and demonstrated his joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[25] to—the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. 

I had a week between work assignments.  It was more convenient to drive to my mother’s house than all the way back to my own home.  On the drive I began to wonder: if Jesus snatched his Spirit from me, would the new human (καινὸν ἄνθρωπον; Ephesians 4:22-24) cling to his Holy Spirit and bid the chaff of the old human godspeed and good riddance into the lake of fire?  I finally decided that this obsession with Jesus snatching his Holy Spirit from me needed to be confronted directly.  I planned to look into ἀδύνατον, the Greek word translated impossible in Hebrews 6:4, during the week I spent with my mother.

For God achieved what the law could not (ἀδύνατον, a form of ἀδύνατος) do, Paul wrote believers in Rome, because it was weakened (ἠσθένει, a form of ἀσθενέω) through the flesh.  By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.[26]

In the same way God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, and so he intervened with an oath, so that we who have found refuge in him may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible (ἀδύνατον, a form of ἀδύνατος) for God to lie.[27]

This proved to be the dull spot in my sword of the Spirit.  I was uncertain whether the infinitive ἀνακαινίζειν (to renew) was impossible for God as well as for human beings.  That’s why I had difficulty resting even as the Holy Spirit drew me back to the fact that I had been renewed to repentance.  But the writer of Hebrews was not shy about stating explicitly that something was impossible for God when the Holy Spirit meant that something was impossible for God.  What is impossible (ἀδύνατα, another form of ἀδύνατος) for mere humans, Jesus said according to Luke’s Gospel narrative, is possible (δυνατὰ, a form of δυνατός) for God.[28]

I’ll quote the final occurrences of ἀδύνατον for completeness: For it is impossible (ἀδύνατον, a form of ἀδύνατος) for the blood of bulls and goats to take away sins.[29]  Now without faith it is impossible (ἀδύνατον, a form of ἀδύνατος) to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him.[30]

It would have been much easier to have taken the few moments this study required in the first place rather than face a week of nagging uncertainty.  I’ll trust that this essay will serve as a preface to the word studies to come in A Door of Hope.

Tables comparing Hosea 2:15 and Genesis 6:6 in the Tanakh, KJV and NET; and tables comparing Hosea 2:15 (2:17) and Genesis 6:6 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Romans 3:4; Matthew 19:25, 26; 19:21; Mark 10:27; John 3:16, 17; Colossians 1:14 and 1 Corinthians 13:8 in the NET and KJV.

Hosea 2:15 (Tanakh)

 Hosea 2:15 (KJV)

Hosea 2:15 (NET)
And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. From there I will give back her vineyards to her, and turn the “Valley of Trouble” into an “Opportunity for Hope.”  There she will sing as she did when she was young, when she came up from the land of Egypt.

Hosea 2:15 (Septuagint BLB)

Hosea 2:17 (Septuagint Elpenor)
καὶ δώσω αὐτῇ τὰ κτήματα αὐτῆς ἐκεῗθεν καὶ τὴν κοιλάδα Αχωρ διανοῗξαι σύνεσιν αὐτῆς καὶ ταπεινωθήσεται ἐκεῗ κατὰ τὰς ἡμέρας νηπιότητος αὐτῆς καὶ κατὰ τὰς ἡμέρας ἀναβάσεως αὐτῆς ἐκ γῆς Αἰγύπτου καὶ δώσω αὐτῇ τὰ κτήματα αὐτῆς ἐκεῖθεν καὶ τὴν κοιλάδα ᾿Αχὼρ διανοῖξαι σύνεσιν αὐτῆς, καὶ ταπεινωθήσεται ἐκεῖ κατὰ τὰς ἡμέρας νηπιότητος αὐτῆς καὶ κατὰ τὰς ἡμέρας ἀναβάσεως αὐτῆς ἐκ γῆς Αἰγύπτου.

Hosea 2:15 (NETS)

Hosea 2:17 (English Elpenor)
And from there I will give her her estates and the valley of Achor, to open up her understanding.  And there she will be brought low as in the days of her infancy and as in the days of her coming up out of the land of Egypt. And I will give her possessions from thence, and the valley of Achor to open her understanding: and she shall be afflicted there according to the days of her infancy, and according to the days of her coming up out of the land of Egypt.

Genesis 6:6 (Tanakh)

 Genesis 6:6 (KJV)

Genesis 6:6 (NET)
And it repented HaShem that He had made man on the earth, and it grieved Him at His heart. And it repented the LORD that he had made man on the earth, and it grieved him at his heart. The Lord regretted that he had made humankind on the earth, and he was highly offended.

Genesis 6:6 (Septuagint BLB)

Genesis 6:6 (Septuagint Elpenor)
καὶ ἐνεθυμήθη ὁ θεὸς ὅτι ἐποίησεν τὸν ἄνθρωπον ἐπὶ τῆς γῆς καὶ διενοήθη καὶ ἐνεθυμήθη ὁ Θεὸς ὅτι ἐποίησε τὸν ἄνθρωπον ἐπὶ τῆς γῆς, καὶ διενοήθη

Genesis 6:6 (NETS)

Genesis 6:6 (English Elpenor)
then God considered that he had made humankind on the earth, and he thought it over. then God laid it to heart that he had made man upon the earth, and he pondered [it] deeply.

Romans 3:4 (NET)

Romans 3:4 (KJV)
Absolutely not!  Let God be proven true, and every human being shown up as a liar, just as it is written: “so that you will be justified in your words and will prevail when you are judged.” God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
μὴ γένοιτο· γινέσθω δὲ ὁ θεὸς ἀληθής, πᾶς δὲ ἄνθρωπος ψεύστης, |καθὼς| γέγραπται ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου καὶ νικήσεις ἐν τῷ κρίνεσθαι σε μη γενοιτο γινεσθω δε ο θεος αληθης πας δε ανθρωπος ψευστης καθως γεγραπται οπως αν δικαιωθης εν τοις λογοις σου και νικησης εν τω κρινεσθαι σε μη γενοιτο γινεσθω δε ο θεος αληθης πας δε ανθρωπος ψευστης καθως γεγραπται οπως αν δικαιωθης εν τοις λογοις σου και νικησης εν τω κρινεσθαι σε

Matthew 19:25, 26 (NET)

Matthew 19:25, 26 (KJV)
The disciples were greatly astonished when they heard this and said, “Then who can be saved?” When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀκούσαντες δὲ οἱ μαθηταὶ ἐξεπλήσσοντο σφόδρα λέγοντες· τίς ἄρα δύναται σωθῆναι ακουσαντες δε οι μαθηται αυτου εξεπλησσοντο σφοδρα λεγοντες τις αρα δυναται σωθηναι ακουσαντες δε οι μαθηται αυτου εξεπλησσοντο σφοδρα λεγοντες τις αρα δυναται σωθηναι
Jesus looked at them and replied, “This is impossible for mere humans, but for God all things are possible.” But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐμβλέψας δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς· παρὰ ἀνθρώποις τοῦτο ἀδύνατον ἐστιν, παρὰ δὲ θεῷ πάντα δυνατά εμβλεψας δε ο ιησους ειπεν αυτοις παρα ανθρωποις τουτο αδυνατον εστιν παρα δε θεω παντα δυνατα εστιν εμβλεψας δε ο ιησους ειπεν αυτοις παρα ανθρωποις τουτο αδυνατον εστιν παρα δε θεω παντα δυνατα εστιν

Matthew 19:21 (NET)

Matthew 19:21 (KJV)
Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money to the poor, and you will have treasure in heaven.  Then come, follow me.” Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἔφη αὐτῷ ὁ Ἰησοῦς· εἰ θέλεις τέλειος εἶναι, ὕπαγε πώλησον σου τὰ ὑπάρχοντα καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι εφη αυτω ο ιησους ει θελεις τελειος ειναι υπαγε πωλησον σου τα υπαρχοντα και δος πτωχοις και εξεις θησαυρον εν ουρανω και δευρο ακολουθει μοι εφη αυτω ο ιησους ει θελεις τελειος ειναι υπαγε πωλησον σου τα υπαρχοντα και δος πτωχοις και εξεις θησαυρον εν ουρανω και δευρο ακολουθει μοι

Mark 10:27 (NET)

Mark 10:27 (KJV)
Jesus looked at them and replied, “This is impossible for mere humans, but not for God; all things are possible for God.” And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐμβλέψας αὐτοῖς ὁ Ἰησοῦς λέγει· παρὰ ἀνθρώποις ἀδύνατον, ἀλλ᾿ οὐ παρὰ θεῷ· πάντα γὰρ δυνατὰ παρὰ |τῷ| θεῷ εμβλεψας δε αυτοις ο ιησους λεγει παρα ανθρωποις αδυνατον αλλ ου παρα τω θεω παντα γαρ δυνατα εστιν παρα τω θεω εμβλεψας δε αυτοις ο ιησους λεγει παρα ανθρωποις αδυνατον αλλ ου παρα θεω παντα γαρ δυνατα εστιν παρα τω θεω

John 3:16, 17 (NET)

John 3:16, 17 (KJV)
For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλ᾿ ἔχῃ ζωὴν αἰώνιον ουτως γαρ ηγαπησεν ο θεος τον κοσμον ωστε τον υιον αυτου τον μονογενη εδωκεν ινα πας ο πιστευων εις αυτον μη αποληται αλλ εχη ζωην αιωνιον ουτως γαρ ηγαπησεν ο θεος τον κοσμον ωστε τον υιον αυτου τον μονογενη εδωκεν ινα πας ο πιστευων εις αυτον μη αποληται αλλ εχη ζωην αιωνιον
For God did not send his Son into the world to condemn the world, but that the world should be saved through him. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλ᾿ ἵνα σωθῇ ὁ κόσμος δι᾿ αὐτοῦ ου γαρ απεστειλεν ο θεος τον υιον αυτου εις τον κοσμον ινα κρινη τον κοσμον αλλ ινα σωθη ο κοσμος δι αυτου ου γαρ απεστειλεν ο θεος τον υιον αυτου εις τον κοσμον ινα κρινη τον κοσμον αλλ ινα σωθη ο κοσμος δι αυτου

Colossians 1:14 (NET)

Colossians 1:14 (KJV)
in whom we have redemption, the forgiveness of sins. In whom we have redemption through his blood, even the forgiveness of sins:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν εν ω εχομεν την απολυτρωσιν δια του αιματος αυτου την αφεσιν των αμαρτιων εν ω εχομεν την απολυτρωσιν δια του αιματος αυτου την αφεσιν των αμαρτιων

1 Corinthians 13:8 (NET)

1 Corinthians 13:8 (KJV)
Love never ends.  But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside. Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἡ ἀγάπη οὐδέποτε πίπτει· εἴτε δὲ προφητεῖαι, καταργηθήσονται· εἴτε γλῶσσαι, παύσονται· εἴτε γνῶσις, καταργηθήσεται η αγαπη ουδεποτε εκπιπτει ειτε δε προφητειαι καταργηθησονται ειτε γλωσσαι παυσονται ειτε γνωσις καταργηθησεται η αγαπη ουδεποτε εκπιπτει ειτε δε προφητειαι καταργηθησονται ειτε γλωσσαι παυσονται ειτε γνωσις καταργηθησεται

[1] The NET parallel Greek text and NA28 had νικήσεις in the future tense and indicative mood here, where the Stephanus Textus Receptus and Byzantine Majority Text had νικησης in the aorist tense and subjunctive mood (KJV: mightest overcome).  For reference purposes all agree on δικαιωθῇς (NET: will be justified; KJV: mightest be justified) in the aorist tense and subjunctive mood.

[2] Romans 3:4 (NET)

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

[4] The Stephanus Textus Receptus and Byzantine Majority Text had εστιν (KJV: is/are) repeated here.  The NET parallel Greek text and NA28 did not.

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

[6] The Stephanus Textus Receptus had the article τω preceding God.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[7] The Stephanus Textus Receptus and Byzantine Majority Text had the verb of being εστιν here.  The NET parallel Greek text and NA28 did not.

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

[9] The NET parallel Greek text and NA28 had the plural οὐρανοῖς here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular ουρανω.

[10] Mathew 19:21 (NET)

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

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

[13] When Jesus met Mary, the sister of Martha and Lazarus, for the first time (Luke 7:36-50), He told his host, Therefore I tell you, her sins, which were many, are forgiven, thus she loved (ἠγάπησεν, a form of ἀγαπάω) much; but the one who is forgiven little loves (ἀγαπᾷ, another form of ἀγαπάω) little (Luke 7:47 NET).  There is no way I can look at this story and say that the meaning of ἀγαπάω excludes the complex layering of emotions Mary felt, though Jesus focused primarily on what she did to him (Luke 7:44-46).  Crying over, kissing and anointing, Jesus’ feet may have flowed directly from Mary’s emotions, though Jesus said, No one can come to me unless the Father who sent me draws him (John 6:44a NET).

I thought my love and gratitude for Jesus’ salvation were supposed to lead to a life of obedience.  My love and gratitude weren’t up to the task.  His love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control, the fruit of his Holy Spirit, received by faith, is turning the tide.  His love [not my emotions] is the fulfillment of the law (Romans 13:10b NET).  Now the law came in so that the transgression may increase, but where sin increased, grace multiplied all the more, so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord (Romans 5:20, 21 NET).

[14] The Septuagint is less clear (Table4 above).

[15] Genesis 6:6 (NET)

[16] “Just the Way You Are”

[17] The Stephanus Textus Receptus and Byzantine Majority Text had δια του αιματος αυτου (KJV: through his blood) here.  The NET parallel Greek text and NA28 did not.  NET note 26.

[18] Colossians 1:13, 14 (NET)

[19] He is the image (εἰκὼν) of the invisible God, the firstborn over all creation… (Colossians 1:15 NET)

[20] Romans 8:29 (NET)

[21] Matthew 22:44b (NET) Table

[22] Ephesians 2:9 (NET)

[23] 1 John 4:8b (NET)

[24] 1 Corinthians 13:4-8a (NET)  The NET parallel Greek text and NA28 had πίπτει here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκπιπτει (KJV: faileth).

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

[26] Romans 8:3, 4 (NET) Table

[27] Hebrews 6:17, 18 (NET) Table

[28] Luke 18:27 (NET)

[29] Hebrews 10:4 (NET) Table

[30] Hebrews 11:6 (NET)