Tag Archives: Psalm 22:1

Nothing True, Part 6

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Eliphaz continued his criticism of Job’s lament:

Masoretic Text

Septuagint

Job 4:10 (Tanakh/KJV)

Job 4:10 (NET)

Job 4:10 (NETS)

Job 4:10 (English Elpenor)
The roaring (שַֽׁאֲגַ֣ת) of the lion, and the voice of the fierce lion, and the teeth of the young lions are broken. There is the roaring (šᵊ’āḡâ, שאגת) of the lion and the growling of the young lion, but the teeth of the young lions are broken. The strength (σθένος) of the lion and the voice of the lioness and the pride of dragons was extinguished; The strength (σθένος) of the lion, and the voice of the lioness, and the exulting cry of serpents are quenched.

The only way I know how to understand that there was “nothing true” in Eliphaz’s argument is to compare it to other Scriptures. I’ll spend some time here on שַֽׁאֲגַ֣ת (šᵊ’āḡâ) (see table below).

Masoretic Text

Septuagint

Job 3:24 (Tanakh/KJV) Table

Job 3:24 (NET)

Job 3:24 (NETS) Table

Job 3:24 (English Elpenor)
For my sighing (אַנְחָתִ֣י) cometh before I eat, and my roarings (שַֽׁאֲגֹתָֽי) are poured out like the waters. For my sighing (‘ănāḥâ, אנחתי) comes in place of my food, and my groanings (šᵊ’āḡâ, שאגתי) flow forth like water. For sighing (στεναγμός) comes before my food, and I cry, gripped (συνεχόμενος) by fear (φόβῳ). For my groaning (στεναγμός) comes before my food, and I weep being beset (συνεχόμενος) with terror (φόβῳ).

Here, in the Masoretic text it becomes clear that Eliphaz used essentially the same word, שַֽׁאֲגַ֣ת (šᵊ’āḡâ), for the roaring of the lion that Job used for his own roarings or groanings: שַֽׁאֲגֹתָֽי (šᵊ’āḡâ). Though the Septuagint doesn’t necessarily corroborate שַֽׁאֲגֹתָֽי (šᵊ’āḡâ) here, Job was in pretty good company.

Masoretic Text

Septuagint

Psalm 22:1 (Tanakh/KJV) Table

Psalm 22:1 (NET)

Psalm 21:1, 2 (NETS) Table

Psalm 21:1, 2 (English Elpenor)
My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring (שַֽׁאֲגָתִֽי)? For the music director, according to the tune “Morning Doe”; a psalm of David. My God, my God, why have you abandoned me? I groan (šᵊ’āḡâ, שאגתי) in prayer, but help seems far away. Regarding completion. Over the support at dawn. A Psalm. Pertaining to Dauid. God, my God, attend to me; why did you forsake me? Far away from my deliverance are the words of my transgressions (τῶν παραπτωμάτων μου). [For the end, concerning the morning aid, a Psalm of David.] O God, my God, attend to me: why hast thou forsaken me? the account of my transgressions (τῶν παραπτωμάτων μου) is far from my salvation.

Here, in the Masoretic text David used שַֽׁאֲגָתִֽי (šᵊ’āḡâ), my roaring (Tanakh, KJV) and I groan (NET). Again, the translators of the Septuagint had a different interpretation: τῶν παραπτωμάτων μου, of my transgressions (BLB, Elpenor). In another essay I suggested this difference as a reason for Jesus’ preference for the Hebrew or Aramaic when praying this Psalm (Matthew 27:46; Mark 15:34).

Masoretic Text

Septuagint

Psalm 32:3 (Tanakh/KJV)

Psalm 32:3 (NET)

Psalm 31:3 (NETS)

Psalm 31:3 (English Elpenor)
When I kept silence, my bones waxed old through my roaring (בְּ֜שַֽׁאֲגָתִ֗י) all the day long. When I refused to confess my sin, my whole body wasted away, while I groaned in pain (šᵊ’āḡâ, בשאגתי) all day long. Because I kept silence, my bones grew old from my crying (τοῦ κράζειν με) all day long. Because I kept silence, my bones waxed old, from my crying (τοῦ κράζειν με) all the day.

Here in another psalm of David, בְּ֜שַֽׁאֲגָתִ֗י (šᵊ’āḡâ), through my roaring (Tanakh, KJV) and while I groaned in pain (NET), was translated τοῦ κράζειν με in the Septuagint, from my crying (BLB, Elpenor). The verb κράζειν is an infinitive form of κράζω: “to cry out, call out, call aloud; to bray (sound of a donkey); to croak.” I doubt it implies tears as much as complaint.

The NET translators’ understanding, that keeping silence is a refusal to confess sin, is intriguing. The roaring of the lion…[is] broken1 would seem then to use Job’s own word שַֽׁאֲגֹתָֽי (šᵊ’āḡâ)2 against him, Eliphaz’s implication being that God was “breaking” Job’s refusal to confess his sin through intense suffering. The Hebrew word translated are broken (Tanakh, KJV, NET) was נִתָּֽעוּ (nāṯaʿ), used only here in the Masoretic text. It was translated ἐσβέσθη, a singular form of σβέννυμι in the Septuagint.

I typed “is נתעו singular or plural” into the search bar in Microsoft Bing and got “The Hebrew word נתעו is plural” as a response, but ἐσβέσθη gave me pause. Is נִתָּֽעוּ (nāṯaʿ) plural because the word translated the teeth (וְשִׁנֵּ֖י) in the Masoretic text is plural, or because the roaring…and the voice…and the teeth…are broken? Clearly, the rabbis who translated the Septuagint understood the final clause of Job 4:10 as a reference to γαυρίαμα, a singular noun: “arrogance, pride, exultation, boasting; something that awakens a sense of pride.”

Still, if Eliphaz implied that Job suffered from his refusal to confess sin or his arrogance, he was wrong about the Lord and wrong about Job (Job 1:6-12; 2:1-6). Does this qualify as nothing true3? I’ll keep going.

Masoretic Text

Septuagint

Isaiah 5:29 (Tanakh/KJV)

Isaiah 5:29 (NET)

Isaiah 5:29 (NETS)

Isaiah 5:29 (English Elpenor)
Their roaring (שְׁאָגָ֥ה) shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it. Their roar (šᵊ’āḡâ, שאגה) is like a lion’s; they roar like young lions. They growl and seize their prey; they drag it away and no one can come to the rescue. They rush (ὁρμῶσιν) like lions but stand by like a lion’s whelp, and he will seize and roar like a beast, and he will cast them out, and there will be no one who can rescue. They rage (ὁρμῶσιν) as lions, and draw nigh as a lion’s whelps: and he shall seize, and roar as a wild beast, and he shall cast [them] forth, and there shall be none to deliver them.

Here is yet another Greek word ὁρμῶσιν for שְׁאָגָ֥ה (šᵊ’āḡâ), plus different pronouns. It will take a longer look to work this out.

Masoretic Text

Septuagint

Isaiah 5:24, 25 (Tanakh/KJV)

Isaiah 5:24, 25 (NET)

Isaiah 5:24, 25 (NETS) Table

Isaiah 5:24, 25 (English Elpenor)
Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel. Therefore, as flaming fire devours straw and dry grass disintegrates in the flames, so their root will rot, and their flower will blow away like dust. For they have rejected the law of the Lord of Heaven’s Armies, they have spurned the commands of the Holy One of Israel. Therefore, as stubble will be burned by a coal of fire and burned up by a weakened flame, so their root will be like fine dust and their blossom go up like dust; for they did not want the law of the Lord Sabaoth but have provoked the oracle of the Holy One of Israel. Therefore as stubble shall be burnt by a coal of fire, and shall be consumed by a violent flame, their root shall be as chaff, and their flower shall go up as dust: for they rejected the law of the Lord of hosts, and insulted the word of the Holy One of Israel.
Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. So the Lord is furious with his people; he lifts his hand and strikes them. The mountains shake, and corpses lie like manure in the middle of the streets. Despite all this, his anger does not subside, and his hand is ready to strike again. And the Lord Sabaoth was enraged with anger against his people, and he laid his hand on them and struck them; the mountains were provoked, and their carcasses became like dung in the middle of the road. In all these things his wrath has not turned away, but his hand is still high. Therefore the Lord of hosts was greatly angered against his people, and he reached forth his hand upon them, and smote them: and the mountains were troubled, and their carcasses were as dung in the midst of the way: yet for all this his anger has not been turned away, but his hand is yet raised.

This is addressed, not to a man refusing to confess a secret sin but, to a nation that has cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel.4 His first strike was against the mountains: and the mountains were troubled, and their carcasses were as dung in the midst of the way.5 This poetic description of relatively distant volcanic eruptions or nearer earthquakes6 and rock slides probably killed people, but the blocks and bombs, detritus and debris were mostly the size of dung, maybe manure piles.

In other words, the Lord made it difficult for the people to continue in their ways (Isaiah 1:2-20) through their streets. But everyone “knows” that volcanic eruptions, earthquakes and rock slides are “natural” phenomena that have “nothing to do with communication” from their Creator. So, Despite all this, his anger does not subside, and his hand is ready to strike again.7

Masoretic Text

Septuagint

Isaiah 5:26 (Tanakh/KJV)

Isaiah 5:26 (NET)

Isaiah 5:26 (NETS)

Isaiah 5:26 (English Elpenor)
And he will lift up an ensign to the nations from far, and will hiss (וְשָׁ֥רַק) unto them from the end of the earth: and, behold, they shall come with speed swiftly: He lifts a signal flag for a distant nation, he whistles (šāraq, ושרק) for it to come from the far regions of the earth. Look, they come quickly and swiftly. Therefore, he will raise a signal among the nations that are far away and whistle (συριεῖ) for them from the end of the earth. And behold, they are coming, quickly, swiftly! Therefore shall he lift up a signal to the nations that are afar, and shall hiss (συριεῖ) for them from the end of the earth; and, behold, they are coming very quickly.

This is too provocative to pass by without comment. The translators of the NET and NETS couldn’t bring themselves to have the Lord hiss. Both וְשָׁ֥רַק (šāraq) and συριεῖ, a form of συρίζω, can be translated whistle (NETS) or he whistles (NET). To the reader of Job (Job 1:6-12; 2:1-6) the word hiss in the poetic prophecy of Isaiah implies the means by which the Lord lifts a signal flag for a distant nation: He gave leave for Satan to do what he is ever eager to do to the Lord’s people. But at first glance, the Lord’s promise through Zechariah to gather his redeemed people seems to call this interpretation into question.

Masoretic Text

Septuagint

Zechariah 10:8 (Tanakh/KJV)

Zechariah 10:8 (NET)

Zechariah 10:8 (NETS)

Zechariah 10:8 (English Elpenor)
I will hiss (אֶשְׁרְקָ֥ה) for them, and gather them; for I have redeemed them: and they shall increase as they have increased. I will signal (šāraq, אשרקה) for them and gather them, for I have already redeemed them; then they will become as numerous as they were before. I will signal (σημανῶ) for them and receive them, for I shall redeem them, and they will be as numerous as they were. I will make a sign (σημανῶ) to them, and gather them in; for I will redeem them, and they shall be multiplied according to their number before.

The rabbis who translated the Hebrew text into Greek chose σημανῶ (a form of σημαίνω) here, rather than a form of συρίζω which might be understood as hiss. It appears that they focused on ends in Isaiah 5:26—נֵ֚ס (nēs), an ensign (Tanakh, KJV) or a signal flag (NET); σύσσημον, a signal (Septuagint)8—rather than means.

Masoretic Text

Septuagint

Isaiah 5:27-30 (Tanakh/KJV)

Isaiah 5:27-30 (NET)

Isaiah 5:27-30 (NETS)

Isaiah 5:27-30 (English Elpenor)
None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken: None tire or stumble, they don’t stop to nap or sleep. They don’t loosen their belts or unstrap their sandals to rest. They will not hunger nor grow weary nor slumber nor sleep, nor will they loosen their girdles from their waist, nor will the thongs of their sandals be broken; They shall not hunger nor be weary, neither shall they slumber nor sleep; neither shall they loose their girdles from their loins, neither shall their shoe-latchets be broken.
Whose arrows are sharp, and all their bows bent, their horses’ hoofs shall be counted like flint, and their wheels like a whirlwind: Their arrows are sharpened, and all their bows are prepared. The hooves of their horses are hard as flint, and their chariot wheels are like a windstorm. their arrows are sharp, and their bows bent; their horses’ hoofs were reckoned as solid rock, the wheels of their chariots as a tempest. Whose arrows are sharp, and their bows bent; their horses’ hoofs are counted as solid rock: their chariot-wheels are as a storm.
Their roaring (שְׁאָגָ֥ה) shall be like a lion, they shall roar (יִשְׁאַ֨ג) like young lions: yea, they shall roar (וְיִנְהֹם֙), and lay hold of the prey, and shall carry it away safe, and none shall deliver it. Their roar (šᵊ’āḡâ, שאגה) is like a lion’s; they roar (šā’aḡ, ישאג) like young lions. They growl (nāham, וינהם) and seize their prey; they drag it away and no one can come to the rescue. They rush (ὁρμῶσιν) like lions but stand by (παρέστηκαν) like a lion’s whelp, and he will seize and roar (βοήσει) like a beast, and he will cast them out, and there will be no one who can rescue. They rage (ὁρμῶσιν) as lions, and draw nigh (παρέστηκαν) as a lion’s whelps: and he shall seize, and roar (βοήσει) as a wild beast, and he shall cast [them] forth, and there shall be none to deliver them.
And in that day they shall roar (וְיִנְהֹ֥ם) against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow, and the light is darkened in the heavens thereof. At that time they will growl (nāham, וינהם) over their prey, it will sound like sea waves crashing against rocks. One will look out over the land and see the darkness of disaster, clouds will turn the light into darkness. And he will roar (βοήσει) because of them on that day, like the sound of a surging sea. And they will look to the land, and behold, harsh darkness in their dismay. And he shall roar (βοήσει) on account of them in that day, as the sound of the swelling sea; and they shall look to the land, and, behold, [there shall be] thick darkness in their perplexity.

In the Masoretic text this sounds like the Babylonian conquest of Judah and Jerusalem (2 Kings 25:1-21). In the Septuagint it seems like a reference to the Assyrians failed attempt (2 Kings 19:35-37) to take Jerusalem after they captured the northern kingdom of Israel (2 Kings 17). So, while that might qualify as The roaring of the lion [e.g., the Assyrian army]…[is] broken9 (if Eliphaz actually meant to say that the roaring is broken), it would still refer to an army rather than an individual. Ezekiel, however, referred to an individual.

Masoretic Text

Septuagint

Ezekiel 19:7-9 (Tanakh/KJV)

Ezekiel 19:7-9 (NET)

Ezekiel 19:7-9 (NETS)

Ezekiel 19:7-9 (English Elpenor)
And he knew their desolate palaces, and he laid waste their cities; and the land was desolate, and the fulness thereof, by the noise of his roaring (שַֽׁאֲגָתֽוֹ). He broke down their strongholds and devastated their cities. The land and everything in it was frightened at the sound of his roaring (šᵊ’āḡâ, שאגתו). And he would feed in his rashness and devastated their cities, and he annihilated the land and its fullness, with a voice of his roaring (ὠρύματος αὐτοῦ). And he prowled in his boldness and laid waste their cities, and made the land desolate, and the fullness of it, by the voice of his roaring (ὠρυώματος αὐτοῦ).
Then the nations set against him on every side from the provinces, and spread their net over him: he was taken in their pit. The nations—the surrounding regions—attacked him. They threw their net over him; he was caught in their pit. And they gave nations against him from countries all around. And they spread their nets upon him, and he was caught in their destruction. Then the nations set upon him from the countries round about, and they spread their nets upon him: he was taken in their pit.
And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel. They put him in a collar with hooks; they brought him to the king of Babylon; they brought him to prison so that his voice would not be heard any longer on the mountains of Israel. And they put him in a muzzle and in a cage. He came to the king of Babylon, and he brought him into custody so that his voice might not be heard on the mountains of Israel. And they put him in chains and in a cage, [and] he came to the king of Babylon; and he cast him into prison, that his voice should not be heard on the mountains of Israel.

This reference to Zedekiah (2 Kings 24:20-25:7) comes closest to what I hear Eliphaz threatening Job, but he did not accuse Job of this: And he prowled in his boldness and laid waste their cities, and made the land desolate, and the fullness of it, by the voice of his roaring.10 If someone were to argue that Ezekiel figuratively addressed all of the disobedient kings of Israel as well as their people in the person of one king of Judah, I wouldn’t raise any objections. The final occurrence of שַֽׁאֲגַ֣ת (šᵊ’āḡâ) in the Masoretic text follows.

Masoretic Text

Septuagint

Zechariah 11:3 (Tanakh/KJV)

Zechariah 11:3 (NET)

Zechariah 11:3 (NETS)

Zechariah 11:3 (English Elpenor)
There is a voice of the howling of the shepherds; for their glory is spoiled: a voice of the roaring (שַֽׁאֲגַ֣ת) of young lions; for the pride of Jordan is spoiled. Listen to the howling of shepherds, because their magnificence has been destroyed. Listen to the roaring (šᵊ’āḡâ, שאגת) of young lions, because the thickets of the Jordan have been devastated. There is a sound of shepherds mourning, because their greatness has suffered misery! There is a sound of lions roaring (ὠρυομένων), because the pride of the Jordan has suffered misery. [There is] a voice of the shepherds mourning; for their greatness is brought low: a voice of roaring (ὠρυομένων) lions; for the pride of Jordan is brought down.

Whether Zechariah referred to the howling of princes whose land was devastated or the roar of actual lions in a depopulated region matters very little to my understanding of Eliphaz’s accusation. Though his words and images conjure the flavor and aroma of Scriptures, Eliphaz flung them at Job with no knowledge of the actual situation. There was nothing true in his accusations despite his evocative words: nothing true about God and nothing true of Job. And my religious mind was fooled in the past because it lacked the patience to pursue his arguments in detail.

I’ll continue with this in another essay. A table of the various translations of forms of שְׁאָגָה follows.

Translations of Forms of שְׁאָגָה (šᵊ’āḡâ)
Reference Hebrew KJV / NET BLB / Elpenor NETS / English Elpenor

Job 3:24

 שַֽׁאֲגֹתָֽי my roarings / my groanings συνεχόμενος φόβῳ gripped by fear / being beset with terror
Job 4:10 שַֽׁאֲגַ֣ת The roaring / There is the roaring σθένος The strength
Psalm 22:1 שַֽׁאֲגָתִֽי of my roaring / I groan τῶν παραπτωμάτων μου of my transgressions / my transgressions
Psalm 32:3 בְּ֜שַֽׁאֲגָתִ֗י through my roaring / while I groaned in pain τοῦ κράζειν με from my crying
Isaiah 5:29 שְׁאָגָ֥ה Their roaring / Their roar ὁρμῶσιν They rush / They rage
Ezekiel 19:7 שַֽׁאֲגָתֽוֹ of his roaring ὠρύματος αὐτοῦ / ὠρυώματος αὐτοῦ of his roaring
Zechariah 11:3 שַֽׁאֲגַ֣ת of the roaring / to the roaring ὠρυομένων of…roaring / of roaring

Tables comparing Job 4:10; Psalm 32:3; Isaiah 5:29; 5:24; 5:25; 5:26; Zechariah 10:8; Isaiah 5:27; 5:28; 5:30; Ezekiel 19:7; 19:8; 19:9 and Zechariah 11:3 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 4:10; Psalm 32:3 (31:3); Isaiah 5:29; 5:24; 5:25; 5:26; Zechariah 10:8; Isaiah 5:27; 5:28; 5:30; Ezekiel 19:7; 19:8; 19:9 and Zechariah 11:3 in the Septuagint (BLB and Elpenor) follow.

Job 4:10 (Tanakh)

Job 4:10 (KJV)

Job 4:10 (NET)
The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions are broken. The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken. There is the roaring of the lion and the growling of the young lion, but the teeth of the young lions are broken.

Job 4:10 (Septuagint BLB)

Job 4:10 (Septuagint Elpenor)
σθένος λέοντος φωνὴ δὲ λεαίνης γαυρίαμα δὲ δρακόντων ἐσβέσθη σθένος λέοντος, φωνὴ δὲ λεαίνης, γαυρίαμα δὲ δρακόντων ἐσβέσθη

Job 4:10 (NETS)

Job 4:10 (English Elpenor)
The strength of the lion and the voice of the lioness and the pride of dragons was extinguished; The strength of the lion, and the voice of the lioness, and the exulting cry of serpents are quenched.

Psalm 32:3 (Tanakh)

Psalm 32:3 (KJV)

Psalm 32:3 (NET)
When I kept silence, my bones waxed old through my roaring all the day long. When I kept silence, my bones waxed old through my roaring all the day long. When I refused to confess my sin, my whole body wasted away, while I groaned in pain all day long.

Psalm 32:3 (Septuagint BLB)

Psalm 31:3 (Septuagint Elpenor)
ὅτι ἐσίγησα ἐπαλαιώθη τὰ ὀστᾶ μου ἀπὸ τοῦ κράζειν με ὅλην τὴν ἡμέραν ὅτι ἐσίγησα, ἐπαλαιώθη τὰ ὀστᾶ μου ἀπὸ τοῦ κράζειν με ὅλην τὴν ἡμέραν

Psalm 31:3 (NETS)

Psalm 31:3 (English Elpenor)
Because I kept silence, my bones grew old from my crying all day long. Because I kept silence, my bones waxed old, from my crying all the day.

Isaiah 5:29 (Tanakh)

Isaiah 5:29 (KJV)

Isaiah 5:29 (NET)
Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it. Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it. Their roar is like a lion’s; they roar like young lions. They growl and seize their prey; they drag it away and no one can come to the rescue.

Isaiah 5:29 (Septuagint BLB)

Isaiah 5:29 (Septuagint Elpenor)
ὁρμῶσιν ὡς λέοντες καὶ παρέστηκαν ὡς σκύμνος λέοντος καὶ ἐπιλήμψεται καὶ βοήσει ὡς θηρίου καὶ ἐκβαλεῖ καὶ οὐκ ἔσται ὁ ῥυόμενος αὐτούς ὁρμῶσιν ὡς λέοντες καὶ παρέστηκαν ὡς σκύμνοι λέοντος· καὶ ἐπιλήψεται καὶ βοήσει ὡς θηρίον καὶ ἐκβαλεῖ, καὶ οὐκ ἔσται ὁ ρυόμενος αὐτούς

Isaiah 5:29 (NETS)

Isaiah 5:29 (English Elpenor)
They rush like lions but stand by like a lion’s whelp, and he will seize and roar like a beast, and he will cast them out, and there will be no one who can rescue. They rage as lions, and draw nigh as a lion’s whelps: and he shall seize, and roar as a wild beast, and he shall cast [them] forth, and there shall be none to deliver them.

Isaiah 5:24 (Tanakh)

Isaiah 5:24 (KJV)

Isaiah 5:24 (NET)
Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel. Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel. Therefore, as flaming fire devours straw and dry grass disintegrates in the flames, so their root will rot, and their flower will blow away like dust. For they have rejected the law of the Lord of Heaven’s Armies, they have spurned the commands of the Holy One of Israel.

Isaiah 5:24 (Septuagint BLB)

Isaiah 5:24 (Septuagint Elpenor)
διὰ τοῦτο ὃν τρόπον καυθήσεται καλάμη ὑπὸ ἄνθρακος πυρὸς καὶ συγκαυθήσεται ὑπὸ φλογὸς ἀνειμένης ἡ ῥίζα αὐτῶν ὡς χνοῦς ἔσται καὶ τὸ ἄνθος αὐτῶν ὡς κονιορτὸς ἀναβήσεται οὐ γὰρ ἠθέλησαν τὸν νόμον κυρίου σαβαωθ ἀλλὰ τὸ λόγιον τοῦ ἁγίου Ισραηλ παρώξυναν διὰ τοῦτο ὃν τρόπον καυθήσεται καλάμη ὑπὸ ἄνθρακος πυρὸς καὶ συγκαυθήσεται ὑπὸ φλογὸς ἀνειμένης, ἡ ῥίζα αὐτῶν ὡς χνοῦς ἔσται καὶ τὸ ἄνθος αὐτῶν ὡς κονιορτὸς ἀναβήσεται· οὐ γὰρ ἠθέλησαν τὸν νόμον Κυρίου σαβαώθ, ἀλλὰ τὸ λόγιον τοῦ ἁγίου ᾿Ισραὴλ παρώξυναν

Isaiah 5:24 (NETS)

Isaiah 5:24 (English Elpenor)
Therefore, as stubble will be burned by a coal of fire and burned up by a weakened flame, so their root will be like fine dust and their blossom go up like dust; for they did not want the law of the Lord Sabaoth but have provoked the oracle of the Holy One of Israel. Therefore as stubble shall be burnt by a coal of fire, and shall be consumed by a violent flame, their root shall be as chaff, and their flower shall go up as dust: for they rejected the law of the Lord of hosts, and insulted the word of the Holy One of Israel.

Isaiah 5:25 (Tanakh)

Isaiah 5:25 (KJV)

Isaiah 5:25 (NET)
Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. So the Lord is furious with his people; he lifts his hand and strikes them. The mountains shake, and corpses lie like manure in the middle of the streets. Despite all this, his anger does not subside, and his hand is ready to strike again.

Isaiah 5:25 (Septuagint BLB)

Isaiah 5:25 (Septuagint Elpenor)
καὶ ἐθυμώθη ὀργῇ κύριος σαβαωθ ἐπὶ τὸν λαὸν αὐτοῦ καὶ ἐπέβαλεν τὴν χεῖρα αὐτοῦ ἐπ᾽ αὐτοὺς καὶ ἐπάταξεν αὐτούς καὶ παρωξύνθη τὰ ὄρη καὶ ἐγενήθη τὰ θνησιμαῖα αὐτῶν ὡς κοπρία ἐν μέσῳ ὁδοῦ καὶ ἐν πᾶσι τούτοις οὐκ ἀπεστράφη ὁ θυμός ἀλλ᾽ ἔτι ἡ χεὶρ ὑψηλή καὶ ἐθυμώθη ὀργῇ Κύριος σαβαὼθ ἐπὶ τὸν λαὸν αὐτοῦ, καὶ ἐπέβαλε τὴν χεῖρα αὐτοῦ ἐπ᾿ αὐτοὺς καὶ ἐπάταξεν αὐτούς, καὶ παρωξύνθη τὰ ὄρη, καὶ ἐγενήθη τὰ θνησιμαῖα αὐτῶν ὡς κοπρία ἐν μέσῳ ὁδοῦ. καὶ ἐν πᾶσι τούτοις οὐκ ἀπεστράφη ὁ θυμὸς αὐτοῦ, ἀλλὰ ἔτι χεὶρ ὑψηλή

Isaiah 5:25 (NETS)

Isaiah 5:25 (English Elpenor)
And the Lord Sabaoth was enraged with anger against his people, and he laid his hand on them and struck them; the mountains were provoked, and their carcasses became like dung in the middle of the road. In all these things his wrath has not turned away, but his hand is still high. Therefore the Lord of hosts was greatly angered against his people, and he reached forth his hand upon them, and smote them: and the mountains were troubled, and their carcasses were as dung in the midst of the way: yet for all this his anger has not been turned away, but his hand is yet raised.

Isaiah 5:26 (Tanakh)

Isaiah 5:26 (KJV)

Isaiah 5:26 (NET)
And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly: And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly: He lifts a signal flag for a distant nation, he whistles for it to come from the far regions of the earth. Look, they come quickly and swiftly.

Isaiah 5:26 (Septuagint BLB)

Isaiah 5:26 (Septuagint Elpenor)
τοιγαροῦν ἀρεῖ σύσσημον ἐν τοῖς ἔθνεσιν τοῖς μακρὰν καὶ συριεῖ αὐτοῖς ἀπ᾽ ἄκρου τῆς γῆς καὶ ἰδοὺ ταχὺ κούφως ἔρχονται τοιγαροῦν ἀρεῖ σύσσημον ἐν τοῖς ἔθνεσι τοῖς μακρὰν καὶ συριεῖ αὐτοὺς ἀπ᾿ ἄκρου τῆς γῆς, καὶ ἰδοὺ ταχὺ κούφως ἔρχονται

Isaiah 5:26 (NETS)

Isaiah 5:26 (English Elpenor)
Therefore, he will raise a signal among the nations that are far away and whistle for them from the end of the earth. And behold, they are coming, quickly, swiftly! Therefore shall he lift up a signal to the nations that are afar, and shall hiss for them from the end of the earth; and, behold, they are coming very quickly.

Zechariah 10:8 (Tanakh)

Zechariah 10:8 (KJV)

Zechariah 10:8 (NET)
I will hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased. I will hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased. I will signal for them and gather them, for I have already redeemed them; then they will become as numerous as they were before.

Zechariah 10:8 (Septuagint BLB)

Zechariah 10:8 (Septuagint Elpenor)
σημανῶ αὐτοῖς καὶ εἰσδέξομαι αὐτούς διότι λυτρώσομαι αὐτούς καὶ πληθυνθήσονται καθότι ἦσαν πολλοί σημανῶ αὐτοῖς καὶ εἰσδέξομαι αὐτούς, διότι λυτρώσομαι αὐτούς, καὶ πληθυνθήσονται καθότι ἦσαν πολλοί

Zechariah 10:8 (NETS)

Zechariah 10:8 (English Elpenor)
I will signal for them and receive them, for I shall redeem them, and they will be as numerous as they were. I will make a sign to them, and gather them in; for I will redeem them, and they shall be multiplied according to their number before.

Isaiah 5:27 (Tanakh)

Isaiah 5:27 (KJV)

Isaiah 5:27 (NET)
None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken: None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken: None tire or stumble, they don’t stop to nap or sleep. They don’t loosen their belts or unstrap their sandals to rest.

Isaiah 5:27 (Septuagint BLB)

Isaiah 5:27 (Septuagint Elpenor)
οὐ πεινάσουσιν οὐδὲ κοπιάσουσιν οὐδὲ νυστάξουσιν οὐδὲ κοιμηθήσονται οὐδὲ λύσουσιν τὰς ζώνας αὐτῶν ἀπὸ τῆς ὀσφύος αὐτῶν οὐδὲ μὴ ῥαγῶσιν οἱ ἱμάντες τῶν ὑποδημάτων αὐτῶν οὐ πεινάσουσιν οὐδὲ κοπιάσουσιν οὐδὲ νυστάξουσιν οὐδὲ κοιμηθήσονται, οὐδὲ λύσουσι τὰς ζώνας αὐτῶν ἀπὸ τῆς ὀσφύος αὐτῶν, οὐδὲ μὴ ραγῶσιν οἱ ἱμάντες τῶν ὑποδημάτων αὐτῶν

Isaiah 5:27 (NETS)

Isaiah 5:27 (English Elpenor)
They will not hunger nor grow wewary nor slumber nor sleep, nor will they loosen their girdles from their waist, nor will the thongs of their sandals be broken; They shall not hunger nor be weary, neither shall they slumber nor sleep; neither shall they loose their girdles from their loins, neither shall their shoe-latchets be broken.

Isaiah 5:28 (Tanakh)

Isaiah 5:28 (KJV)

Isaiah 5:28 (NET)
Whose arrows are sharp, and all their bows bent, their horses’ hoofs shall be counted like flint, and their wheels like a whirlwind: Whose arrows are sharp, and all their bows bent, their horses’ hoofs shall be counted like flint, and their wheels like a whirlwind: Their arrows are sharpened, and all their bows are prepared. The hooves of their horses are hard as flint, and their chariot wheels are like a windstorm.

Isaiah 5:28 (Septuagint BLB)

Isaiah 5:28 (Septuagint Elpenor)
ὧν τὰ βέλη ὀξεῖά ἐστιν καὶ τὰ τόξα αὐτῶν ἐντεταμένα οἱ πόδες τῶν ἵππων αὐτῶν ὡς στερεὰ πέτρα ἐλογίσθησαν οἱ τροχοὶ τῶν ἁρμάτων αὐτῶν ὡς καταιγίς ὧν τὰ βέλη ὀξέα ἐστὶ καὶ τὰ τόξα αὐτῶν ἐντεταμένα, οἱ πόδες τῶν ἵππων αὐτῶν ὡς στερεὰ πέτρα ἐλογίσθησαν, οἱ τροχοὶ τῶν ἁρμάτων αὐτῶν ὡς καταιγίς

Isaiah 5:28 (NETS)

Isaiah 5:28 (English Elpenor)
their arrows are sharp, and their bows bent; their horses’ hoofs were reckoned as solid rock, the wheels of their chariots as a tempest. Whose arrows are sharp, and their bows bent; their horses’ hoofs are counted as solid rock: their chariot-wheels are as a storm.

Isaiah 5:30 (Tanakh)

Isaiah 5:30 (KJV)

Isaiah 5:30 (NET)
And in that day they shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow, and the light is darkened in the heavens thereof. And in that day they shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow, and the light is darkened in the heavens thereof. At that time they will growl over their prey, it will sound like sea waves crashing against rocks. One will look out over the land and see the darkness of disaster, clouds will turn the light into darkness.

Isaiah 5:30 (Septuagint BLB)

Isaiah 5:30 (Septuagint Elpenor)
καὶ βοήσει δι᾽ αὐτοὺς ἐν τῇ ἡμέρᾳ ἐκείνῃ ὡς φωνὴ θαλάσσης κυμαινούσης καὶ ἐμβλέψονται εἰς τὴν γῆν καὶ ἰδοὺ σκότος σκληρὸν ἐν τῇ ἀπορίᾳ αὐτῶν καὶ βοήσει δι᾿ αὐτοὺς τῇ ἡμέρᾳ ἐκείνῃ ὡς φωνὴ θαλάσσης κυμαινούσης· καὶ ἐμβλέψονται εἰς τὴν γῆν, καὶ ἰδοὺ σκότος σκληρὸν ἐν τῇ ἀπορίᾳ αὐτῶν

Isaiah 5:30 (NETS)

Isaiah 5:30 (English Elpenor)
And he will roar because of them on that day, like the sound of a surging sea. And they will look to the land, and behold, harsh darkness in their dismay. And he shall roar on account of them in that day, as the sound of the swelling sea; and they shall look to the land, and, behold, [there shall be] thick darkness in their perplexity.

Ezekiel 19:7 (Tanakh)

Ezekiel 19:7 (KJV)

Ezekiel 19:7 (NET)
And he knew their desolate palaces, and he laid waste their cities; and the land was desolate, and the fulness thereof, by the noise of his roaring. And he knew their desolate palaces, and he laid waste their cities; and the land was desolate, and the fulness thereof, by the noise of his roaring. He broke down their strongholds and devastated their cities. The land and everything in it was frightened at the sound of his roaring.

Ezekiel 19:7 (Septuagint BLB)

Ezekiel 19:7 (Septuagint Elpenor)
καὶ ἐνέμετο τῷ θράσει αὐτοῦ καὶ τὰς πόλεις αὐτῶν ἐξηρήμωσεν καὶ ἠφάνισεν γῆν καὶ τὸ πλήρωμα αὐτῆς ἀπὸ φωνῆς ὠρύματος αὐτοῦ καὶ ἐνέμετο τῷ θράσει αὐτοῦ καὶ τὰς πόλεις αὐτῶν ἐξηρήμωσε καὶ ἠφάνισε γῆν καὶ τὸ πλήρωμα αὐτῆς ἀπὸ φωνῆς ὠρυώματος αὐτοῦ

Ezekiel 19:7 (NETS)

Ezekiel 19:7 (English Elpenor)
And he would feed in his rashness and devastated their cities, and he annihilated the land and its fullness, with a voice of his roaring. And he prowled in his boldness and laid waste their cities, and made the land desolate, and the fullness of it, by the voice of his roaring.

Ezekiel 19:8 (Tanakh)

Ezekiel 19:8 (KJV)

Ezekiel 19:8 (NET)
Then the nations set against him on every side from the provinces, and spread their net over him: he was taken in their pit. Then the nations set against him on every side from the provinces, and spread their net over him: he was taken in their pit. The nations—the surrounding regions—attacked him. They threw their net over him; he was caught in their pit.

Ezekiel 19:8 (Septuagint BLB)

Ezekiel 19:8 (Septuagint Elpenor)
καὶ ἔδωκαν ἐπ᾽ αὐτὸν ἔθνη ἐκ χωρῶν κυκλόθεν καὶ ἐξεπέτασαν ἐπ᾽ αὐτὸν δίκτυα αὐτῶν ἐν διαφθορᾷ αὐτῶν συνελήμφθη καὶ ἔδωκαν ἐπ’ αὐτὸν ἔθνη ἐκ χωρῶν κυκλόθεν καὶ ἐξεπέτασαν ἐπ’ αὐτὸν δίκτυα αὐτῶν, ἐν διαφθορᾷ αὐτῶν συνελήφθη

Ezekiel 19:8 (NETS)

Ezekiel 19:8 (English Elpenor)
And they gave nations against him from countries all around. And they spread their nets upon him, and he was caught in their destruction. Then the nations set upon him from the countries round about, and they spread their nets upon him: he was taken in their pit.

Ezekiel 19:9 (Tanakh)

Ezekiel 19:9 (KJV)

Ezekiel 19:9 (NET)
And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel. And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel. They put him in a collar with hooks; they brought him to the king of Babylon; they brought him to prison so that his voice would not be heard any longer on the mountains of Israel.

Ezekiel 19:9 (Septuagint BLB)

Ezekiel 19:9 (Septuagint Elpenor)
καὶ ἔθεντο αὐτὸν ἐν κημῷ καὶ ἐν γαλεάγρᾳ ἦλθεν πρὸς βασιλέα Βαβυλῶνος καὶ εἰσήγαγεν αὐτὸν εἰς φυλακήν ὅπως μὴ ἀκουσθῇ ἡ φωνὴ αὐτοῦ ἐπὶ τὰ ὄρη τοῦ Ισραηλ καὶ ἔθεντο αὐτὸν ἐν κημῷ καὶ ἐν γαλεάγρᾳ, ἦλθε πρὸς βασιλέα Βαβυλῶνος, καὶ εἰσήγαγεν αὐτὸν εἰς φυλακήν, ὅπως μὴ ἀκουσθῇ ἡ φωνὴ αὐτοῦ ἐπὶ τὰ ὄρη τοῦ ᾿Ισραήλ

Ezekiel 19:9 (NETS)

Ezekiel 19:9 (English Elpenor)
And they put him in a muzzle and in a cage. He came to the king of Babylon, and he brought him into custody so that his voice might not be heard on the mountains of Israel. And they put him in chains and in a cage, [and] he came to the king of Babylon; and he cast him into prison, that his voice should not be heard on the mountains of Israel.

Zechariah 11:3 (Tanakh)

Zechariah 11:3 (KJV)

Zechariah 11:3 (NET)
There is a voice of the howling of the shepherds; for their glory is spoiled: a voice of the roaring of young lions; for the pride of Jordan is spoiled. There is a voice of the howling of the shepherds; for their glory is spoiled: a voice of the roaring of young lions; for the pride of Jordan is spoiled. Listen to the howling of shepherds, because their magnificence has been destroyed. Listen to the roaring of young lions, because the thickets of the Jordan have been devastated.

Zechariah 11:3 (Septuagint BLB)

Zechariah 11:3 (Septuagint Elpenor)
φωνὴ θρηνούντων ποιμένων ὅτι τεταλαιπώρηκεν ἡ μεγαλωσύνη αὐτῶν φωνὴ ὠρυομένων λεόντων ὅτι τεταλαιπώρηκεν τὸ φρύαγμα τοῦ Ιορδάνου φωνὴ θρηνούντων ποιμένων, ὅτι τεταλαιπώρηκεν ἡ μεγαλωσύνη αὐτῶν· φωνὴ ὠρυομένων λεόντων, ὅτι τεταλαιπώρηκε τὸ φρύαγμα τοῦ ᾿Ιορδάνου

Zechariah 11:3 (NETS)

Zechariah 11:3 (English Elpenor)
There is a sound of shepherds mourning, because their greatness has suffered misery! There is a sound of lions roaring, because the pride of the Jordan has suffered misery. [There is] a voice of the shepherds mourning; for their greatness is brought low: a voice of roaring lions; for the pride of Jordan is brought down.

1 Job 4:10 (Tanakh, KJV)

2 Job 3:24 Table

3 Job 42:7 (NETS) Table

4 Isaiah 5:24b (Tanakh, KJV)

5 Isaiah 5:25b (English Elpenor)

7 Isaiah 5:25c (NET)

8 Isaiah 5:26a

9 Job 4:10 (Tanakh, KJV)

10 Ezekiel 19:7 (English Elpenor)

Psalm 22, Part 1

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Rather than add an extremely lengthy addendum to another essay, I chose to begin a series of essays on Psalm 22 in the Septuagint.  Here is a Gospel harmony of Jesus’ words.

Matthew 27:45, 46 (NET)

 Mark 15:33, 34 (NET)

Luke 23:44, 45a (NET)
Now from noon until three, darkness came over all the land [Table]. Now when it was noon, darkness came over the whole land until three in the afternoon [Table]. It was now about noon, and darkness came over the whole land until three in the afternoon,
because the sun’s light failed [Table].
At about three o’clock Jesus shouted with a loud voice, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” [Table] Around three o’clock[1] Jesus cried out with a loud voice,[2] “Eloi, Eloi, lema[3] sabachthani?” which means, “My God, my God, why have you forsaken me?”

Chaim & Laura wrote a very moving essay on Chaim BenTorah online about ELI ELI LAMA SABACHTHANI.  It got me thinking about the possibility that the New Testament, especially the Gospel narratives, might be Greek translations of an original Hebrew or Aramaic text.  I imagined comparing it to the Greek text.

What if it lacked which means, “My God, my God, why have you forsaken me?”  How would I react?  Would I assume that it was the original?  Or would I assume that the translators of a Hebrew or Aramaic text had regarded it as redundant?

To get to the beautiful end of their essay Chaim & Laura made an assumption that discomforted me.  I resorted to giving my account face-to-face with Jesus.  So I considered believing that the Holy Spirit wanted me to know ὅ ἐστιν μεθερμηνευόμενον· ὁ θεός μου |ὁ θεός μου|, εἰς τί ἐγκατέλιπες με (NET: which means, “My God, my God, why have you forsaken me”).  Then Jesus looks at me and says, “No, Dan, Chaim & Laura were right”:

the scribes added the footnote which being interpreted means…. This is in accordance with the Eastern Church which teaches that the scribes who wrote this out in Greek really did not understand what the phrase really meant, so they merely transliterated it into the Greek rather than translate it and then put in a short commentary or their own opinion and indicated this by the words that is to say… In other words they were not sure they had correctly quoted Jesus so they assumed he was speaking Psalms 22:1 and put in a little commentary to offer their opinion as to what he really said.[4]

Then I can respond, “I’m sorry, I took it literally.”  The alternative, to believe Chaim & Laura (something they have not asked me to do, by the way), leaves me without excuse if Jesus asks me, “What does the Scripture say, Dan?”

“Don’t be so lazy,” I chided myself for rejecting their insight in a thought experiment.  Comparing a Hebrew or Aramaic Gospel to the Greek might be interesting and informative.  So I looked online but I found no Hebrew[5] or Aramaic[6] Gospel.  Instead, I found an essay by David N. Bivin, “Has a Gospel in Hebrew Been Found?,” on Jerusalem Perspective.  Mr. Bivin wrote on October 31, 1987:

From time to time, one hears reports of the discovery of a portion of the New Testament written in Hebrew or Aramaic. To date, such reports have proven false. There is not a single extant Hebrew-language or Aramaic-language manuscript from the early Christian era of any of the New Testament books. [Addendum: March 29, 2024, Rev. Glenn David Bauscher might dispute that claim. Without a concordance I will still be unable to study it.]

Under a heading, “My Assumptions,” Mr. Bivin continued:

I have arrived at two conclusions that serve as working hypotheses for my research:

An account of Jesus’ life was written in Hebrew, probably by one of Jesus’ original disciples.

One (or more) of the sources used by the writers of the Synoptic Gospels is derived from a Greek translation of that Hebrew account.

After this I returned to the essay by Chaim & Laura:

As I have said, Jesus spoke a Northern dialect of Aramaic…

This now brings us to the word Eli. In the Southern dialect this would mean my God.  However, in the Northern dialect, which is more colloquial, the word el would be used for more than just the word god, it was sometimes used in a descriptive sense.  A god is someone or something that has control over you. People are, for instance, controlled by their hearts desires. Thus Jesus could have been saying, “my heart.” In the Semitic languages when a word is repeated twice it is done to show emphasis.  Hence in the Old Galilean when Jesus said Eli Eli he could have been saying “listen to my heart.”  The word lama (Hebrew) or lema (Aramaic) generally is used as an interrogative, but this is not necessarily set in stone.  To use lema as a question, why am I forsaken or why have I been kept suggest that Jesus did not understand what was happening to Him. That is not my Jesus, He is God, and He is all knowing. In that context we could properly and linguistically render this not as a question but as a declaration, this is why.  In the Old Galilean lema Sabachthani means, this is why I have been kept or this is my destiny. In fact scholars have discovered this phrase still in use in that tribe that still uses the Old Galilean. They use it in the context of this is my destiny.  In other words Jesus was not speaking to God but to the people who were mourning his death, those who could understand his dialect and in His last breath what He could have been saying is, “Listen to my heart, this is my destiny.” Jesus was telling those who were in sorrow over his death, “Listen to my heart, this is why I came to earth in the first place, this is my purpose, to die for you.”

This time it occurred to me to ask, if an ancient language like Aramaic was so divergent over so small a geographical area almost two thousand years ago, why should I believe that its current usage among a contemporary tribe corrects an “error” in the Bible?  If Aramaic was that diverse in Jesus’ day, it would only make sense to address large mixed gatherings in a newer, more universal, common language used over a larger geographical area, like Koine Greek.  With all due respect to the research and assumptions of Mr. Bivin and Chaim & Laura, I’ll continue to explore Psalm 22 as the melody[7] in Jesus’ heart as He endured the cross.

Masoretic Text

 Septuagint
Psalm 22:1 (Tanakh) Psalm 22:1 (NET) Psalm 21:1, 2 (NETS)

Psalm 21:1, 2 (Elpenor English)
For the music director, according to the tune “Morning Doe”; a psalm of David.

My God, my God, why have you abandoned me?  I groan (sheʼâgâh, שאגתי) in prayer, but help seems far away.

 Regarding completion.  Over the support at dawn.  A Psalm.  Pertaining to Dauid. [For the end, concerning the morning aid, a Psalm of David.]
My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring (שַֽׁאֲגָתִֽי)? God, my God, attend to me; why did you forsake me?  Far away from my deliverance are the words of my transgressions (παραπτωμάτων). O God, my God, attend to me: why hast thou forsaken me? the account of my transgressions (παραπτωμάτων) is far from my salvation.

The rabbis translated שַֽׁאֲגָתִֽ (sheʼâgâh; Tanakh: roaring) τῶν παραπτωμάτων μου (my transgressions) in the Septuagint (Table2 below).  I can see why Jesus may have preferred to meditate on the Hebrew or Aramaic text rather than the Greek.  Morfix, which I assume is intended more for contemporary Hebrew to English translation than ancient, yields “roar, shout” when I enter שַֽׁאֲגָתִֽ (sheʼâgâh).  Gesenius’ Hebrew-Chaldee Lexicon on the BLB entry for Strong’s Concordance number H7581 mentions “cry of a wretched person, wrung forth by grief.”  Only the NET dictionary mentions “the wicked” in its definition of שאגתי (sheʼâgâh): “1) roaring 1a) of lion, the wicked, distress cry.”  But even in the words, the account of my transgressions is far from my salvation, I hear the echo of, God[8] made the one who did not know sin to be sin for us.[9]   And yet no follower of Nietzsche can claim that Jesus affirmed that “He died for his own sins.”[10]

Chaim & Laura wrote about sabachthani:

As for the word Sabachthani well, we are not sure, it appears to be from the Aramaic word sbq which means to forsake or abandon for a purpose.  The Aramaic word for just simply to abandon to forsake because it is unwanted is taatani. However, it can be argued that the root word is really shwaq which means to be kept, spared or allowed or to fulfill an end. If Jesus had really meant that God had abandoned Him or forgot Him He would have used the word taatani (forsake) or nashatani (forget).

Something even more curious is that the passage suggests that Jesus is quoting Psalms 22:1 yet in Hebrew that phrase is eli, eli lama ‘azabethni not sabachthani. However the Jewish Targum (Aramaic translation of the Hebrew Bible) does use the Aramaic word sbq in Psalms 22:1, which is probably why the scribes added the footnote which being interpreted means….

It is certainly true that the Masoretic[11] text has עֲזַבְתָּ֑נִי (a form of ʽâzab) here.

Chaim & Laura continued:

Indeed Jesus could have been misquoted from scribes or witnesses at the crucifixion if they were from Judea, for the Judeans spoke a Southern dialect of Aramaic but Jesus and his disciples were from the Northern part of Israel, Galilee, where they spoke a Northern dialect of Aramaic…My belief that all Scripture is the inspired Word of God makes me a little uncomfortable suggesting that the Bible misquoted Jesus.  If the Bible teaches Jesus said Sabachthani, then that is what He said, no misquotation.

As I have said, Jesus spoke a Northern dialect of Aramaic.  My studies have been in the middle dialect of Aramaic, more commonly known as the Jewish Babylonian Aramaic or Talmudic Aramaic…So I claim no expertise on the Old Galilean or Northern dialect of Aramaic. However, from my research into the Old Galilean I find that the study of the Old Galilean is a relatively new discovery.  It was felt that the Northern dialect of Aramaic or the Old Galilean dialect was a dead language, however, linguist have found a tribe in Northern Iraq that still speaks this dialect and scholars from Oxford have descended upon these people to learn some of the finer points of this dialect.

I am as moved emotionally by this—the idea that a contemporary tribe, since Jesus’ resurrection, uses lema Sabachthani (in difficult circumstances, I assume) to mean this is my destiny—as I was moved by Chaim’s & Laura’s use of this contemporary meaning of Sabachthani to translate Jesus’ words.  It’s a wash[12] for me emotionally.  But if I will receive ὅ ἐστιν μεθερμηνευόμενον· ὁ θεός μου |ὁ θεός μου|, εἰς τί ἐγκατέλιπες με (NET: which means, “My God, my God, why have you forsaken me”) as words inspired by the Spirit of God rather than the words of ignorant scribes I can know that Sabachthani meant ἐγκατέλιπες (a form of ἐγκαταλείπω) when Jesus said it, as the rabbis translated it in the Septuagint (Table2 below).  And Chaim’s & Laura’s essay has placed an asterisk in my mind beside one of the meanings of ἐγκαταλείπω: “to leave for future benefit.”

One more thing before I move on.  The Septuagint had πρόσχες μοι (attend to me) between My God, my God and why hast thou forsaken me.  That Jesus did not say anything like attend to me would ordinarily tip me toward the idea that the rabbis added it to the original Hebrew rather than that the Masoretes deleted it from the original.  In this particular case the content itself leaves me wondering if Jesus might have skipped it because he was too short of breath to add: I knew that you always (πάντοτε) listen to me, but I said this for the sake of the crowd standing around here, that they may believe that you sent me.[13]

Masoretic Text

 Septuagint
Psalm 22:2 (Tanakh) Psalm 22:2 (NET) Psalm 21:3 (NETS)

Psalm 21:3 (Elpenor English)
O my God, I cry in the day time, but thou hearest not; and in the night season, and am not silent (דֽוּמִיָּ֥ה). My God, I cry out during the day, but you do not answer, and during the night my prayers do not let up (dûmı̂yâh, דומיה). O my God, I will cry by day, and you will not listen, and by night, and it becomes no folly (ἄνοιαν) for me. O my God, I will cry to thee by day, but thou wilt not hear: and by night, and [it shall] not [be accounted] for folly (ἄνοιαν) to me.

Though the Masoretic text was translated into English in the present tense, but thou hearest not (Tanakh) or but you do not answer (NET), the rabbis chose εἰσακούσῃ (a form of εἰσακούω).  An English translator can be reasonably certain they didn’t intend εἰσακούσῃ as a 3rd person singular verb here (he did not listen or hear).  But there are two choices for the 2nd person singular: a future tense in the indicative mood or an aorist tense in the subjunctive mood.  I assume it was the negation οὐκ (Table4 below) that tipped them to the future tense: and you will not listen (NETS) or but thou wilt not hear (English Elpenor).

It is interesting to think of the Septuagint here as more faithful to the original text, even as I consider that original text as Jesus’ prayer to his Father from the cross.  He knew He would not be saved from death.  But it’s fair to wonder whether I would have been sensitive enough to recognize this subtle difference if I hadn’t been primed by Chaim’s & Laura’s concern: “To use lema as a question, why am I forsaken or why have I been kept suggest that Jesus did not understand what was happening to Him.”

Where the Masoretic text had דֽוּמִיָּ֥ה (dûmı̂yâh), the Septuagint had ἄνοιαν (a form of ἄνοια).  The English translations of the Masoretic text, and am not silent (Tanakh) or my prayers do not let up (NET), are considerably different from those of the Septuagint, and it becomes no folly for me (NETS) or and [it shall] not [be accounted] for folly to me (English Elpenor).  So I ran דֽוּמִיָּ֥ה and דומיה through Morfix.

דֽוּמִיָּ֥ה
Hebrew Tanakh Forms English Definitions
דֽוּמִיָּ֥ה silent דֹּמִי (flowery) silence, stillness
דּוֹמֶה resembles, similar to; similar; in the same way as; דומים – (geometry) equivalent
דָּמַם (literary) to silence, to quieten; (literary) to cease moving, to stand still
דומיה
Hebrew NET Forms English Definitions
דומיה do…let up דּוּמִיָּה absolute silence, hush
דּוֹמֶה et cetera, and the like, and similar

I don’t see how to get the one from the other.  But if I assume that the Septuagint is closer to the original Hebrew, even as I consider it as Jesus’ prayer, I hear his persistence and faith: O my God, I will cry to thee by day, but thou wilt not hear: and by night, and [it shall] not [be accounted] for folly to me.

After Peter recognized Jesus as the Christ, Jesus began to teach [his disciples] that the Son of Man must suffer many things and be rejected by[14] the elders, chief priests, and experts in the law,[15] and be killed, and after three days rise again.[16]  Jesus’ prayer day and night was not folly.  I’ll let what follows stand as a testament to his faith without comment from me.

Masoretic Text

 Septuagint
Psalm 22:3-5 (Tanakh) Psalm 22:3-5 (NET) Psalm 21:4-6 (NETS)

Psalm 21:4-6 (Elpenor English)
But thou art holy, O thou that inhabitest the praises of Israel. You are holy; you sit as king receiving the praises of Israel. But you, the commendation of Israel, reside in a holy place. But thou, the praise of Israel, dwellest in a sanctuary.
Our fathers trusted in thee: they trusted, and thou didst deliver them. In you our ancestors trusted; they trusted in you and you rescued them. In you our fathers hoped; they hoped, and you rescued them. Our fathers hoped in thee; they hoped, and thou didst deliver them.
They cried unto thee, and were delivered: they trusted in thee, and were not confounded. To you they cried out, and they were saved; in you they trusted and they were not disappointed. To you they cried and were saved; in you they hoped and were not put to shame. They cried to thee, and were saved: they hoped in thee, and were not ashamed.

I’ll continue this in another essay.

Tables comparing Psalm 22:1; 22:2; 22:3; 22:4 and 22:5 in the Tanakh, KJV and NET, and Psalm 22:1 (22:1, 2); 22:2 (21:3); 22:3 (21:4); 22:4 (21:5) and 22:5 (22:6) in the Septuagint (BLB and Elpenor) follow.  Tables comparing Mark 15:34; Ephesians 5:19; 2 Corinthians 5:21 and Mark 8:31 in the NET and KJV follow those.

Psalm 22:1 (Tanakh)

 Psalm 22:1 (KJV)

Psalm 22:1 (NET)
My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? For the music director, according to the tune “Morning Doe”; a psalm of David.  My God, my God, why have you abandoned me?  I groan in prayer, but help seems far away.

Psalm 22:1 (Septuagint BLB)

Psalm 21:1, 2 (Septuagint Elpenor)
εἰς τὸ τέλος ὑπὲρ τῆς ἀντιλήμψεως τῆς ἑωθινῆς ψαλμὸς τῷ Δαυιδ ὁ θεὸς ὁ θεός μου πρόσχες μοι ἵνα τί ἐγκατέλιπές με μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου Εἰς τὸ τέλος, ὑπὲρ τῆς ἀντιλήψεως τῆς ἑωθινῆς· ψαλμὸς τῷ Δαυΐδ.  Ο ΘΕΟΣ, ὁ Θεός μου, πρόσχες μοι· ἵνα τί ἐγκατέλιπές με; μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου

Psalm 21:1, 2 (NETS)

Psalm 21:1, 2 (English Elpenor)
Regarding completion.  Over the support at dawn.  A Psalm.  Pertaining to Dauid.  God, my God, attend to me; why did you forsake me?  Far away from my deliverance are the words of my transgressions. [For the end, concerning the morning aid, a Psalm of David.]  O God, my God, attend to me: why hast thou forsaken me? the account of my transgressions is far from my salvation.

Psalm 22:2 (Tanakh)

 Psalm 22:2 (KJV)

Psalm 22:2 (NET)
O my God, I cry in the day time, but thou hearest not; and in the night season, and am not silent. O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent. My God, I cry out during the day, but you do not answer, and during the night my prayers do not let up.

Psalm 22:2 (Septuagint BLB)

Psalm 21:3 (Septuagint Elpenor)
ὁ θεός μου κεκράξομαι ἡμέρας καὶ οὐκ εἰσακούσῃ καὶ νυκτός καὶ οὐκ εἰς ἄνοιαν ἐμοί ὁ Θεός μου, κεκράξομαι ἡμέρας, καὶ οὐκ εἰσακούσῃ, καὶ νυκτός, καὶ οὐκ εἰς ἄνοιαν ἐμοί

Psalm 21:3 (NETS)

Psalm 21:3 (English Elpenor)
O my God, I will cry by day, and you will not listen, and by night, and it becomes no folly for me. O my God, I will cry to thee by day, but thou wilt not hear: and by night, and [it shall] not [be accounted] for folly to me.

Psalm 22:3 (Tanakh)

 Psalm 22:3 (KJV)

Psalm 22:3 (NET)
But thou art holy, O thou that inhabitest the praises of Israel. But thou art holy, O thou that inhabitest the praises of Israel. You are holy; you sit as king receiving the praises of Israel.

Psalm 22:3 (Septuagint BLB)

Psalm 21:4 (Septuagint Elpenor)
σὺ δὲ ἐν ἁγίοις κατοικεῗς ὁ ἔπαινος Ισραηλ σὺ δὲ ἐν ἁγίῳ κατοικεῖς, ὁ ἔπαινος τοῦ ᾿Ισραήλ

Psalm 21:4 (NETS)

Psalm 21:4 (English Elpenor)
But you, the commendation of Israel, reside in a holy place. But thou, the praise of Israel, dwellest in a sanctuary.

Psalm 22:4 (Tanakh)

 Psalm 22:4 (KJV)

Psalm 22:4 (NET)
Our fathers trusted in thee: they trusted, and thou didst deliver them. Our fathers trusted in thee: they trusted, and thou didst deliver them. In you our ancestors trusted; they trusted in you and you rescued them.

Psalm 22:4 (Septuagint BLB)

Psalm 21:5 (Septuagint Elpenor)
ἐπὶ σοὶ ἤλπισαν οἱ πατέρες ἡμῶν ἤλπισαν καὶ ἐρρύσω αὐτούς ἐπὶ σοὶ ἤλπισαν οἱ πατέρες ἡμῶν, ἤλπισαν, καὶ ἐῤῥύσω αὐτούς

Psalm 21:5 (NETS)

Psalm 21:5 (English Elpenor)
In you our fathers hoped; they hoped, and you rescued them. Our fathers hoped in thee; they hoped, and thou didst deliver them.

Psalm 22:5 (Tanakh)

 Psalm 22:5 (KJV)

Psalm 22:5 (NET)
They cried unto thee, and were delivered: they trusted in thee, and were not confounded. They cried unto thee, and were delivered: they trusted in thee, and were not confounded. To you they cried out, and they were saved; in you they trusted and they were not disappointed.

Psalm 22:5 (Septuagint BLB)

Psalm 21:6 (Septuagint Elpenor)
πρὸς σὲ ἐκέκραξαν καὶ ἐσώθησαν ἐπὶ σοὶ ἤλπισαν καὶ οὐ κατῃσχύνθησαν πρὸς σὲ ἐκέκραξαν καὶ ἐσώθησαν, ἐπὶ σοὶ ἤλπισαν καὶ οὐ κατῃσχύνθησαν

Psalm 21:6 (NETS)

Psalm 21:6 (English Elpenor)
To you they cried and were saved; in you they hoped and were not put to shame. They cried to thee, and were saved: they hoped in thee, and were not ashamed.

Mark 15:34 (NET)

Mark 15:34 (KJV)
Around three o’clock Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ· ἐλωι ἐλωι |λεμα| σαβαχθανι; ὅ ἐστιν μεθερμηνευόμενον· ὁ θεός μου |ὁ θεός μου|, εἰς τί ἐγκατέλιπες με και τη ωρα τη εννατη εβοησεν ο ιησους φωνη μεγαλη λεγων ελωι ελωι λαμμα σαβαχθανι ο εστιν μεθερμηνευομενον ο θεος μου ο θεος μου εις τι με εγκατελιπες και τη ωρα τη ενατη εβοησεν ο ιησους φωνη μεγαλη λεγων ελωι ελωι λιμα σαβαχθανι ο εστιν μεθερμηνευομενον ο θεος μου ο θεος μου εις τι με εγκατελιπες

Ephesians 5:19 (NET)

Ephesians 5:19 (KJV)
speaking to one another in psalms, hymns, and spiritual songs, singing and making music in your hearts to the Lord, Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λαλοῦντες ἑαυτοῖς [ἐν] ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾄδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ, λαλουντες εαυτοις ψαλμοις και υμνοις και ωδαις πνευματικαις αδοντες και ψαλλοντες εν τη καρδια υμων τω κυριω λαλουντες εαυτοις ψαλμοις και υμνοις και ωδαις πνευματικαις αδοντες και ψαλλοντες εν τη καρδια υμων τω κυριω

2 Corinthians 5:21 (NET)

2 Corinthians 5:21 (KJV)
God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ τον γαρ μη γνοντα αμαρτιαν υπερ ημων αμαρτιαν εποιησεν ινα ημεις γινωμεθα δικαιοσυνη θεου εν αυτω τον γαρ μη γνοντα αμαρτιαν υπερ ημων αμαρτιαν εποιησεν ινα ημεις γενωμεθα δικαιοσυνη θεου εν αυτω

Mark 8:31 (NET)

Mark 8:31 (KJV)
Then Jesus began to teach them that the Son of Man must suffer many things and be rejected by the elders, chief priests, and experts in the law, and be killed, and after three days rise again. And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ ἤρξατο διδάσκειν αὐτοὺς ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ ἀποκτανθῆναι καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι· και ηρξατο διδασκειν αυτους οτι δει τον υιον του ανθρωπου πολλα παθειν και αποδοκιμασθηναι απο των πρεσβυτερων και αρχιερεων και γραμματεων και αποκτανθηναι και μετα τρεις ημερας αναστηναι και ηρξατο διδασκειν αυτους οτι δει τον υιον του ανθρωπου πολλα παθειν και αποδοκιμασθηναι απο των πρεσβυτερων και των αρχιερεων και των γραμματεων και αποκτανθηναι και μετα τρεις ημερας αναστηναι

[1] The NET parallel Greek text and NA28 had τῇ ἐνάτῃ ὥρᾳ here, where the Stephanus Textus Receptus had τη ωρα τη εννατη (KJV: at the ninth hour) and the Byzantine Majority Text had τη ωρα τη ενατη.

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

[3] The NET parallel Greek text and NA28 had λεμα here, where the Stephanus Textus Receptus had λαμμα (KJV: lama) and the Byzantine Majority Text had λιμα.

[4] WORD STUDY – ELI ELI LAMA SABACHTHANI PART I

[5] Shem Tob’s Hebrew Gospel of Matthew: “is the oldest extant Hebrew version of the Gospel of Matthew. It was included in the 14th-century work Eben Boḥan (The Touchstone) by the Spanish Jewish Rabbi Shem-Tov ben Isaac ben Shaprut. George Howard has argued that Shem Tov’s Matthew comes from a much earlier Hebrew text that was later translated into Greek and other languages…Shem-Tob ben Isaac Ibn Shaprut was the author of an anti-Christian religious treatise, The Touchstone, completed in 1380 and revised in 1385 and 1400. Often referred to as “The Logic of Shem Tob”, it argues against the belief that Jesus is God.”

[6] Hebrew Gospel hypothesis: “(or proto-Gospel hypothesis or Aramaic Matthew hypothesis) is a group of theories based on the proposition that a lost gospel in Hebrew or Aramaic lies behind the four canonical gospels. It is based upon an early Christian tradition, deriving from the 2nd-century bishop Papias of Hierapolis, that the apostle Matthew composed such a gospel. Papias appeared to say that this Hebrew or Aramaic gospel was subsequently translated into the canonical gospel of Matthew, but modern studies have shown this to be untenable.”

[7] Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord (Ephesians 5:19 KJV)

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

[9] 2 Corinthians 5:21a (NET)

[10] The Antichrist (book), “Revolt against Jewish priesthood”: “This saintly anarchist, who aroused the people of the abyss, the outcasts and “sinners,” the Chandala of Judaism, to rise in revolt against the established order of things…this man was certainly a political criminal.… This is what brought him to the cross.… He died for his own sins…”

[11] The Masoretic Text: The traditional–sometimes imperfect–Jewish version of the Torah text.; Jewish Concepts: Masoretic Text

[12] Google Dictionary: 8. INFORMAL•NORTH AMERICAN – a situation or result that is of no benefit to either of two opposing sides. “the plan’s impact on jobs would be a wash, creating as many as it costs”

[13] John 11:42 (NET)

[14] The NET parallel Greek text and NA28 had ὑπὸ here, where the Stephanus Textus Receptus and Byzantine Majority Text had απο (KJV: of).

[15] The NET parallel Greek text, NA28 and Byzantine Majority Text had τῶν preceding experts in the law.  The Stephanus Textus Receptus did not.

[16] Mark 8:31 (NET)

Who Am I? Part 7

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In another essay I presented his Jewish and Roman trials as a kind of ultimate tempting of the flesh of Adam and an ultimate proving of the Holy Spirit which descended…in bodily form like a dove[1] upon Jesus the Christ or Messiah.  I characterized those trials as a time “when sinners, Jerusalem, the whole world, perhaps even the created cosmos were in extreme danger of falling into the hands of an angry God.”  I want to continue with his crucifixion.

Nail me to a cross and I’m stuck there but Jesus said (John 10:17, 18 NET):

This is why the Father loves me – because I lay down my life, so that I may take it back again.  No one takes it away from me, but I lay it down of my own free will.[2]  I have the authority to lay it down, and I have the authority to take it back again.  This commandment I received from my Father.

It says to me that at any moment throughout his ordeal of ultimate humiliation Jesus, yehôvâh in the flesh of Adam,[3] could have decided that enough was enough, sat down at the right hand of his Father in heaven and been none the worse for wear—personally.

As they led him away, Luke recorded in his Gospel narrative, they seized Simon of Cyrene, who was coming in from the country.  They placed the cross on his back and made him carry it behind Jesus.[4]  Matthew and Mark recorded the same incident.  I might have assumed that He was too holy to carry his own cross except that John recalled Jesus carrying his own cross (John 19:16, 17 NET).  Apparently the One who said, If anyone wants to become my follower, he must deny himself, take up his cross, and follow me,[5] was too weak to carry his all the way to his crucifixion.

Two other (ἕτεροι, a form of ἕτερος) criminals (κακοῦργοι, a form of κακοῦργος) were also led away to be executed with him.[6]  Isaiah had prophesied, he was numbered with the transgressors,[7] though he had done no violence, neither was any deceit in his mouth.[8]  But with the words ἕτεροι κακοῦργοι δύο Luke captured (See: ἕτεροι; Luke 11:15, 16) the social reality of Jesus as one of three criminals condemned to death by the duly authorized governor of Judea.  His punishment was neither cruel nor unusual under the prevailing standards of their socially constructed reality.

A great number of the people followed him (Luke 23:27-31 NET):

…among them women who were mourning and wailing for him.  But Jesus turned to them and said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children.  For this is certain: The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’  Then they will begin to say to the mountains, ‘Fall on us!’ and to the hills, ‘Cover us!’  For if such things are done when the wood is green, what will happen when it is dry?”

They came to a place called Golgotha (which means “Place of the Skull”) and offered Jesus wine mixed with gall to drink.  But after tasting it, he would not drink it.[9]  There they crucified him along with two others, one on each side, with Jesus in the middle.[10]  But Jesus said, “Father, forgive (ἄφες, a form of ἀφίημι) them, for they don’t know what they are doing.”[11]

Jesus, naked[12] on the cross, looked down as the soldiers who crucified Him took his clothes and made four shares, one for each soldier, and the tunic remained. (Now the tunic was seamless, woven from top to bottom as a single piece.)  So the soldiers said to one another, “Let’s not tear it, but throw dice to see who will get it.”  This took place to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.”  So the soldiers did these things.[13]  David (1 Samuel 16:1 – 1 Kings 2:11) had prophesied, they look and stare upon me.  They part my garments among them, and cast lots upon my vesture.[14]

Then they sat down and kept guard over him there.[15]  It was nine o’clock in the morning when they crucified him.[16]  That would be the second morning since the night of his arrest with little or no sleep for Jesus.  The people also stood there watching, but the rulers ridiculed him, saying, “He saved others.  Let him save himself if he is the Christ of God, his chosen one!”  The soldiers also mocked him, coming up and offering him sour wine, and saying, “If you are the king of the Jews, save yourself!”[17]

Pilate also had a notice written and fastened to the cross, which read: “Jesus the Nazarene, the king of the Jews.”[18]  Thus many of the Jewish residents of Jerusalem read this notice, because the place where Jesus was crucified was near the city, and the notice was written in Aramaic (Ἑβραϊστί; literally, in Hebrew; NET note 67), Latin, and Greek.  Then the chief priests of the Jews said to Pilate, “Do not write, ‘The king of the Jews,’ but rather, ‘This man said, I am king of the Jews.’”  Pilate answered, “What I have written, I have written.”[19]

Those who passed by defamed him, shaking their heads and saying, “Aha!  You who can destroy the temple and rebuild it in three days, save yourself and come down from the cross!”  In the same way even the chief priests – together with the experts in the law – were mocking him among themselves: “He saved others, but he cannot save himself!  Let the Christ, the king of Israel, come down from the cross now, that we may see and believe!”[20]  He trusts in God – let God, if he wants to, deliver him now because he said, ‘I am God’s Son’!”  The robbers who were crucified with him also spoke abusively to him.[21]  One of the criminals who was hanging there railed at him, saying, “Aren’t you the Christ?  Save yourself and us!”[22]

This is the point in the story where I wished Jesus would come down from the cross as more than twelve legions of angels came screaming out of the sky to the tune of Wagner’s Ride of the Valkyries to kill everyone who mocked Him.  Actually it is the ideal of the Sicarii—walking up to an “enemy” (anyone who disagrees with my “truth”) plunging a long knife into him several times and melting away again into the crowd—that appeals to the sin in my flesh more than the straight-up warfare of the Zealots.  Cowardice prevented me from ever actualizing the murderous intentions of my heart.  And until the moment that sentence formed in my mind I hadn’t thanked God for that fear.  All this may help explain why years of imitating the Pharisees felt like a step toward godliness to me.

But the other [criminal] rebuked him [the former criminal], saying, “Don’t you fear God, since you are under the same sentence of condemnation?  And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing wrong.”  Then he said, “Jesus, remember me when you come in your kingdom.”  And Jesus said to him, “I tell you the truth, today you will be with me in paradise”[23] as a door of hope opened (Hosea 2:14-17 Tanakh).

Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her.  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 (Table).  And it shall be at that day, saith the LORD (yehôvâh, יהוה), that thou shalt call me Ishi (ʼı̂ysh, אישי); and shalt call me no more Baali (baʽălı̂y, בעלי Table).  For I will take away the names of Baalim (baʽal, הבעלים) out of her mouth, and they shall no more be remembered by their name (Table).

As confessions go, And we rightly so, for we are getting what we deserve for what we did is nothing compared to Achan’s confession (Joshua 7:19-25 Tanakh)

And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD God of Israel, and make confession unto him; and tell me now what thou hast done; hide it not from me (Table).

And Achan answered Joshua, and said, Indeed I have sinned against the LORD God of Israel, and thus and thus have I done (Table): When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it (Table).

So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it.

And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the children of Israel, and laid them out before the LORD.

And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor (Table).

And Joshua said, Why hast thou troubled us? the LORD shall trouble thee this day.  And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones (Table).

I wonder now whether Achan and his sons and his daughters, after suffering the punishment of criminals, face an implacable Judge or a merciful Savior, not because of the merits of Achan’s confession but because of the merits of that Savior: But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.[24]

Now standing beside Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene.  So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, look, here is your son!”  He then said to his disciple, “Look, here is your mother!”  From that very time the disciple took her into his own home.[25]

Now from noon until three, darkness came over all the land.  At about three o’clock Jesus shouted with a loud voice, “Eli, Eli, lema sabachthani?”[26] that is, “My God, my God, why have you forsaken me?”[27]  After six hours on the cross Jesus lamented his loneliness even as He affirmed his confidence in the Scripture, written for his comfort (Psalm 22:6-18) for the very moment He prayed it (Psalm 22:1, 23, 24 Tanakh):

My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?…Ye that fear the LORD, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel.  For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.

When some of the bystanders heard it, they said, “This man is calling for Elijah.”  Immediately one of them ran and got a sponge, filled it with sour wine, put it on a stick, and gave it to him to drink.  But the rest said, “Leave him alone!  Let’s see if Elijah will come to save him.”[28]  After this Jesus, realizing that by this time everything was completed, said (in order to fulfill the scripture [Psalm 22:15]), “I am thirsty!”  A jar full of sour wine was there, so they put a sponge soaked in sour wine on a branch of hyssop and lifted it to his mouth.  When he had received the sour wine, Jesus said, “It is completed!”[29]  David had already spoken for Jesus’ failing breath (Psalm 22:25-31 Tanakh):

My praise shall be of thee in the great congregation: I will pay my vows before them that fear him.  The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.  All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee.   For the kingdom is the LORD’s: and he is the governor among the nations.  All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.  A seed shall serve him; it shall be accounted to the Lord for a generation. They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.

The temple curtain was torn in two.  Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!”  And after he said this he breathed his last.[30]  The earth shook and the rocks were split apart.  And tombs were opened, and the bodies of many saints who had died were raised.  (They came out of the tombs after his resurrection and went into the holy city and appeared to many people.)[31]

Now when the centurion, who stood in front of him, saw how he died, he said, “Truly this man was God’s Son!”[32]  And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts.[33] 

Do you not believe that I am in the Father, and the Father is in me? Jesus asked.  The words that I say to you, I do not speak on my own initiative, but the Father residing in me performs his miraculous deeds.[34]  And in the letter to the Hebrews we are encouraged: Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up.[35]  I tell you the solemn truth, Jesus promised, the person who believes in me will perform the miraculous deeds that I am doing, and will perform greater deeds than these, because I am going to the Father.[36]  For, the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.[37]

The Gospel harmony I made to write this essay follows.

The Crucifixion
Matthew Mark Luke

John
So they took Jesus, and carrying his own cross…

 John 19:16b, 17a
As they were going out, they found a man from Cyrene named Simon, whom they forced to carry his cross.

Matthew 27:32

 The soldiers forced a passerby to carry his cross, Simon of Cyrene, who was coming in from the country…

Mark 15:21a

 As they led him away, they seized Simon of Cyrene, who was coming in from the country.  They placed the cross on his back and made him carry it behind Jesus.

Luke 23:26
(he was the father of Alexander and Rufus).

Mark 15:21b
A great number of the people followed him, among them women who were mourning and wailing for him.  But Jesus turned to them and said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children.  For this is certain: The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’  Then they will begin to say to the mountains, ‘Fall on us!’ and to the hills, ‘Cover us!’  For if such things are done when the wood is green, what will happen when it is dry?”

Luke 23:27-31
Two other criminals were also led away to be executed with him.

Luke 23:32
They came to a place called Golgotha (which means “Place of the Skull”)…

Matthew 27:33

 They brought Jesus to a place called Golgotha (which is translated, “Place of the Skull”).

Mark 15:22

 So when they came to the place that is called “The Skull” …

Luke 23:33a

 …he went out to the place called “The Place of the Skull” (called in Aramaic Golgotha).

John 19:17b
…and offered Jesus wine mixed with gall to drink.  But after tasting it, he would not drink it.

Matthew 27:34

 They offered him wine mixed with myrrh, but he did not take it.

Mark 15:23
When they had crucified him…

Matthew 27:35a

 Then they crucified him…

Mark 15:24a

 …they crucified him there…

Luke 23:33b

 There they crucified him…

John 19:18a
…along with the criminals, one on his right and one on his left.

Luke 23:33c

 …along with two others, one on each side, with Jesus in the middle.

John 19:18b
[But Jesus said, “Father, forgive them, for they don’t know what they are doing.”]

Luke 23:34a
…they divided his clothes by throwing dice.

Matthew 27:35b

 …and divided his clothes, throwing dice for them, to decide what each would take.

Mark 15:24b

 Then they threw dice to divide his clothes.

Luke 23:34b
Then they sat down and kept guard over him there.

Matthew 27:36
It was nine o’clock in the morning when they crucified him.

Mark 15:25

The people also stood there watching, but the rulers ridiculed him, saying, “He saved others.  Let him save himself if he is the Christ of God, his chosen one!”  The soldiers also mocked him, coming up and offering him sour wine, and saying, “If you are the king of the Jews, save yourself!”

Luke 23:35-37
Above his head they put the charge against him, which read: “This is Jesus, the king of the Jews.”

Matthew 27:37

 The inscription of the charge against him read, “The king of the Jews.”

Mark 15:26

 There was also an inscription over him, “This is the king of the Jews.”

Luke 23:38

 Pilate also had a notice written and fastened to the cross, which read: “Jesus the Nazarene, the king of the Jews.”

John 19:19
Thus many of the Jewish residents of Jerusalem read this notice, because the place where Jesus was crucified was near the city, and the notice was written in Aramaic, Latin, and Greek. Then the chief priests of the Jews said to Pilate, “Do not write, ‘The king of the Jews,’ but rather, ‘This man said, I am king of the Jews.’”  Pilate answered, “What I have written, I have written.”

John 19:20-22
Now when the soldiers crucified Jesus, they took his clothes and made four shares, one for each soldier, and the tunic remained. (Now the tunic was seamless, woven from top to bottom as a single piece.)  So the soldiers said to one another, “Let’s not tear it, but throw dice to see who will get it.” This took place to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.”  So the soldiers did these things.

John 19:23, 24
Then two outlaws were crucified with him, one on his right and one on his left.  Those who passed by defamed him, shaking their heads  and saying, “You who can destroy the temple and rebuild it in three days, save yourself!  If you are God’s Son, come down from the cross!”  In the same way even the chief priests – together with the experts in the law and elders – were mocking him: “He saved others, but he cannot save himself!  He is the king of Israel!  If he comes down now from the cross, we will believe in him!

Matthew 27:38-42

 And they crucified two outlaws with him, one on his right and one on his left.  Those who passed by defamed him, shaking their heads and saying, “Aha! You who can destroy the temple and rebuild it in three days, save yourself and come down from the cross!”  In the same way even the chief priests – together with the experts in the law – were mocking him among themselves: “He saved others, but he cannot save himself!  Let the Christ, the king of Israel, come down from the cross now, that we may see and believe!”

Mark 15:27-32a
He trusts in God – let God, if he wants to, deliver him now because he said, ‘I am God’s Son’!”

Matthew 27:43
The robbers who were crucified with him also spoke abusively to him.

Matthew 27:44

 Those who were crucified with him also spoke abusively to him.

Mark 15:32b
One of the criminals who was hanging there railed at him, saying, “Aren’t you the Christ?  Save yourself and us!”  But the other rebuked him, saying, “Don’t you fear God, since you are under the same sentence of condemnation?  And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing wrong.”  Then he said, “Jesus, remember me when you come in your kingdom.”  And Jesus said to him, “I tell you the truth, today you will be with me in paradise.”

Luke 23:39-43
Now standing beside Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene.  So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, look, here is your son!”  He then said to his disciple, “Look, here is your mother!”  From that very time the disciple took her into his own home.

John 19:25-27
Now from noon until three, darkness came over all the land.

Matthew 27:45

 Now when it was noon, darkness came over the whole land until three in the afternoon.

Mark 15:33

 It was now about noon, and darkness came over the whole land until three in the afternoon, because the sun’s light failed.

Luke 23:44, 45a
At about three o’clock Jesus shouted with a loud voice, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” When some of the bystanders heard it, they said, “This man is calling for Elijah.”  Immediately one of them ran and got a sponge, filled it with sour wine, put it on a stick, and gave it to him to drink.  But the rest said, “Leave him alone!  Let’s see if Elijah will come to save him.”

Matthew 27:46-49

 Around three o’clock Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?”  When some of the bystanders heard it they said, “Listen, he is calling for Elijah!”  Then someone ran, filled a sponge with sour wine, put it on a stick, and gave it to him to drink, saying, “Leave him alone!  Let’s see if Elijah will come to take him down!”

Mark 15:34-36
After this Jesus, realizing that by this time everything was completed, said (in order to fulfill the scripture), “I am thirsty!”  A jar full of sour wine was there, so they put a sponge soaked in sour wine on a branch of hyssop and lifted it to his mouth.  When he had received the sour wine, Jesus said, “It is completed!”

John 19:28-30a
Then Jesus cried out again with a loud voice and gave up his spirit.  Just then the temple curtain was torn in two, from top to bottom.

Matthew 27:50, 51a

 But Jesus cried out with a loud voice and breathed his last.  And the temple curtain was torn in two, from top to bottom.

Mark 15:37, 38

 The temple curtain was torn in two.  Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!”  And after he said this he breathed his last.

Luke 23:45, 46

 

 

 Then he bowed his head and gave up his spirit.

John 19:30b
The earth shook and the rocks were split apart.  And tombs were opened, and the bodies of many saints who had died were raised.  (They came out of the tombs after his resurrection and went into the holy city and appeared to many people.)

Matthew 27:51b-53
Now when the centurion and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!”

Matthew 27:54

 Now when the centurion, who stood in front of him, saw how he died, he said, “Truly this man was God’s Son!”

Mark 15:39

 Now when the centurion saw what had happened, he praised God and said, “Certainly this man was innocent!”

Luke 23:47
And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts.

Luke 23:48
Many women who had followed Jesus from Galilee and given him support were also there, watching from a distance.

Matthew 27:55

 There were also women, watching from a distance.

Mark 15:40a

 And all those who knew Jesus stood at a distance, and the women who had followed him from Galilee saw these things.

Luke 23:49
Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of the sons of Zebedee.

Matthew 27:56

 Among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome.  When he was in Galilee, they had followed him and given him support.  Many other women who had come up with him to Jerusalem were there too.

Mark 15:40b, 41

[1] Luke 3:22a (NET)

[2] The words free will were added by the translators to the Greek word ἐμαυτοῦ translated my own.

[3] Romans, Part 55; My Reasons and My Reason, Part 5; Romans, Part 38; Fear – Genesis, Part 6; Who Am I? Part 2

[4] Luke 23:26 (NET)

[5] Matthew 16:24 (NET)

[6] Luke 23:32 (NET)

[7] Isaiah 53:12b (Tanakh)

[8] Isaiah 53:9b (Tanakh)

[9] Matthew 27:33, 34 (NET)  David Mathis offers the following explanation in his blog post “The Wine Jesus Drank” on desiringGod.

[10] John 19:18 (NET)

[11] Luke 23:34a (NET) Table

[12] Stephen Ray, “Was Jesus Crucified Naked?,” Defender’s of the Catholic Faith

[13] John 19:23, 24 (NET)

[14] Psalm 22:17b, 18 (Tanakh)

[15] Matthew 27:36 (NET)

[16] Mark 15:25 (NET)

[17] Luke 23:35-37 (NET)

[18] Though it differs slightly from the synoptic Gospels I’m going with John’s account because he, the disciple whom [Jesus] loved, was actually there (John 19:25-27) near enough to read it.

[19] John 19:19-22 (NET)

[20] Mark 15:29-32a (NET)

[21] Matthew 27:43, 44 (NET)

[22] Luke 23:39 (NET)

[23] Luke 23:40-43 (NET)

[24] 1 John 1:9 (NET)

[25] John 19:25-27 (NET)

[26] I had thought and written that this was Aramaic.  E. A. Knapp in his article “Did the Messiah Speak Aramaic or Hebrew? (part 2)” on Torah Class online disputes that.

[27] Matthew 27:45, 46 (NET) Table

[28] Matthew 27:47-49 (NET)

[29] John 19:28-30a (NET)

[30] Luke 23:45b, 46 (NET)

[31] Matthew 27:51b-53 (NET)

[32] Mark 15:39 (NET)

[33] Luke 23:48 (NET)

[34] John 14:10 (NET)

[35] Hebrews 12:3 (NET)

[36] John 14:12 (NET)

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