The Children of Promise, Part 2

Posted on April 27, 2024 by admin

Paul wrote, it is not the children of the flesh who are the children of God; 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 a richer understanding of Paul’s contrast between the children of the flesh and the children of promise, as well as an answer to that question. The next two verses in Genesis, a literary forerunner of the cinematic montage, follow:

Masoretic Text		Septuagint
Genesis 12:8, 9 (Tanakh)	Genesis 12:8, 9 (NET)	Genesis 12:8, 9 (NETS)	Genesis 12:8, 9 (English Elpenor)
And [Abram] removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto HaShem, and called upon the name of HaShem.	Then he moved from there to the hill country east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord.	And from there he withdrew to the mountain to the east of Baithel and set up his tent there—Baithel towards the sea and Haggai to the east, and there he built an altar to the Lord and called on the name of the Lord.	And he departed thence to the mountain eastward of Baethel, and there he pitched his tent in Baethel near the sea, and Aggai toward the east, and there he built an altar to the Lord, and called on the name of the Lord.
And Abram journeyed, going on still toward the South.	Abram continually journeyed by stages down to the Negev.	And Abram set out, and as he traveled he encamped in the wilderness.	And Abram departed and went and encamped in the wilderness.

This is how Abram saw the land that God promised I will show you:² he moved…and pitched his tent…he built an altar to the Lord and worshiped the Lord,³ day after week after month after year. By faith Abraham obeyed when he was called to go out to a place⁴ he would later receive as an inheritance, and he went out without understanding where he was going. By faith he lived as a foreigner in the promised land⁵ as though it were a foreign country, living in tents…⁶ You see that his faith was working together with his works and his faith was perfected by works.⁷

In another essay I thought the Lord’s first promise to Abram began in verse 2. Until I got to verse 8 I completely missed the little one verb promise in the first verse: אַרְאֶֽךָּ (rā’â), I will show thee (Tanakh), and σοι δείξω in Greek in the Septuagint, I will show you (NETS). The Greek verb δείξω is a form of δεικνύω: “to show, point out, make known; to explain, prove; to cause to be seen; to point to; to bring to light, display; to demonstrate.”

So what was it about verse 8 that triggered me to find God’s promise in verse 1? Abram’s faithfulness wandering in the promised land day after week after month after year. As I wrote in another essay: “The enabling grace of God, implicit in his call or command, is manifest among the children of promise as obedience to his word.”

The writer of Hebrews began his remarks about Abraham with five beautiful words: Πίστει καλούμενος Ἀβραὰμ ὑπήκουσεν ἐξελθεῖν. It is a brilliant shorthand that has taken me a lifetime to begin to understand, mostly through trial and error. The first word Πίστει is a dative form of πίστις: “The dative is the case of the indirect object, or may also indicate the means by which something is done.”⁸ By faith is an acceptable translation but it is clearly shorthand for, by being sure of what we hope for, being convinced of what we do not see.⁹

The Greek word translated as a passive verb phrase being sure was actually a noun, ὑπόστασις: “sustenance, support, subsistence; foundation (of a building); substantial nature, essence, actual being, reality; possessions, property; situation, condition; existence; rebellion, resistance; good chance of (something happening); realization; mutually agreed tariff; troops stationed at a military base.” I understand why the author chose it: For this reason I tell you, Jesus said, whatever you pray and ask for, believe that you have received it, and it will be yours.¹⁰ But I can also see that if anyone understood the writer of Hebrews to be suggesting that faith is the “substantial nature, essence, actual being, reality,” then James’ faith was perfected by works¹¹ was a welcome corrective.

The NET translators’ passive verb phrase being convinced of was another noun in Greek, ἔλεγχος: “rebuttal, refutation, reproach; proof, proving; act of questioning; conviction (of a sinner); reproof, censure, correction; something that deserves open criticism.” This noun coupled with the passive verb phrase chosen by the NET translators implies a long history of divine instruction from unbelief to disbelief to faith, as does Abram’s response to the Lord’s simple promise: I will show you:¹² It makes my question seem unnecessary, but I’ll ask it anyway: was this faith, Abraham’s certainty and conviction, something which originated with Abraham, or Abram?

Consider James again: You see that his faith was working together with his works and his faith was perfected by works.¹³ The Greek words translated his faith were ἡ πίστις; literally “the faith.” Perhaps “the faithfulness” is a better way to understand it: You see that the faithfulness was working together with his works and the faithfulness was perfected by works. In other words, Abraham’s acts of obedience to God’s word brought faithfulness to its intended conclusion. So, if the apparent faithfulness of Abraham didn’t originate with Abraham, then from what place or what source did it originate?

For from him and through him and to him are all things, Paul wrote of God. To him be glory forever! Amen.¹⁴ This is an important key to understanding the Scriptures. And so, I will understand Πίστει here as shorthand for “By God’s faithfulness.” The next word in the writer of Hebrews’ shorthand was καλούμενος.

It is a passive form of καλέω: “Grammatical voice indicates whether the subject is the performer of the action of the verb (active voice), or the subject is the recipient of the action (passive voice). If the subject of the sentence is being acted upon, then the verb is referred to as being in the passive voice.”¹⁵ The translation, when he was called, is fine and adding Paul’s key to the Scriptures, Life, the Universe and Everything is not anything I’ve ever heard debated: when he was called by God: “By God’s faithfulness, when he was called by God, Abraham (Ἀβραὰμ)…”

The fourth word is ὑπήκουσεν, a form of ὑπακούω, translated obeyed in the NET. That feels like a short circuit to me. This whole word string is an admirable description of the obedience of faith (ὑπακοὴν πίστεως) that Paul considered the hallmark of his apostleship (Romans 1:5 NET):

Through [Jesus Christ our Lord] we have received grace and our apostleship to bring about the obedience of faith among all the Gentiles on behalf of his name.

The word string, to bring about the, may be a lot to ask of εἰς. I would be willing to modify it: grace and…apostleship “into” or “unto” or “for” obedience of faith or “faith’s obedience.” What I’m calling a “short circuit,” leaping to obeyed as a translation of ὑπήκουσεν alone, is what adults do to children.

Adults have neither time nor patience for children to learn the fruit of the Spirit, or to walk or live by the Spirit, the obedience of faith in other words. Adults expect to be obeyed immediately in the flesh. And that’s how children learn to obey—or not. It’s quite a culture shock if they bring this kind of “obedience in the flesh” to Jesus and He calls them actors, pretending to righteousness. For my purposes in this essay I’ll translate ὑπήκουσεν as he listened. Adding Paul’s key would render it: “he listened to God.”

So, that gives me: “By God’s faithfulness, when he was called by God, Abraham listened to God.” The final word of this beautiful word string is ἐξελθεῖν, an infinitive form of ἐξέρχομαι, to go out. And again, adding Paul’s key would render it, “to go out in the power of God.” So, I have this word string as a beautiful description of the obedience of faith practiced by the children of promise:

The obedience of faith practiced by the children of promise

Πίστει καλούμενος Ἀβραὰμ ὑπήκουσεν ἐξελθεῖν

“By God’s faithfulness, when he was called by God, Abraham listened to God to go out in the power of God”

For he was looking forward to the city with firm foundations, whose architect and builder is God.¹⁶ So he journeyed to a land God promised: I will show you.¹⁷ It seems fairly obvious now that this promised land was a shadow cast by the new man who has been created in God’s image—in righteousness and holiness that comes from truth.¹⁸ And that insight makes a definition of what I’ll call the obedience practiced by the children of the flesh possible.

The obedience practiced by the children of the flesh

“By my faith in my own calling, I listened to my own inner voice to go out in my own strength”

This is the life trajectory projected by the old man who is being corrupted in accordance with deceitful desires¹⁹ to a wished-for-land of my own ambition, to make my name great for my own praise and my own glory. And this innate belief, the natural inheritance of our flesh, can taint or corrupt, distort or pervert even such beautiful words as Πίστει καλούμενος Ἀβραὰμ ὑπήκουσεν ἐξελθεῖν. I’ll pick up where I left off in Genesis as the plot begins to thicken.

Masoretic Text		Septuagint
Genesis 12:10, 11 (Tanakh)	Genesis 12:10, 11 (NET)	Genesis 12:10, 11 (NETS)	Genesis 12:10, 11 (English Elpenor)
And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land [Table].	There was a famine in the land, so Abram went down to Egypt to stay for a while because the famine was severe.	And a famine occurred upon the land, and Abram went down to Egypt to reside there as an alien, for the famine prevailed upon the land [Table].	And there was a famine in the land, and Abram went down to Egypt to sojourn there, because the famine prevailed in the land.
And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon [Table].	As he approached Egypt, he said to his wife Sarai, “Look, I know that you are a beautiful woman.	And it came about when Abram drew near to enter into Egypt that Abram said to his wife Sara, “I do know that your are a woman beautiful in countenance [Table],	And it came to pass when Abram drew nigh to enter into Egypt, Abram said to Sara his wife, I know that thou art a fair woman.

This concern occurred to him at the border of the promised land. But that promised land, with boundaries and borders one might draw on a map, was only a shadow. I want to focus this time on that land God promised: I will show you.²⁰

Masoretic Text		Septuagint
Genesis 12:12, 13 (Tanakh)	Genesis 12:12, 13 (NET)	Genesis 12:12, 13 (NETS)	Genesis 12:12, 13 (English Elpenor)
And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive [Table].	When the Egyptians see you they will say, ‘This is his wife.’ Then they will kill me but will keep you alive.	it will be, therefore, that should the Egyptians see you, they will say, ‘This is his wife’, and they will kill me, but you they will keep for themselves [Table].	It shall come to pass then that when the Egyptians shall see thee, they shall say, This is his wife, and they shall slay me, but they shall save thee alive.
Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee’ [Table].	So tell them you are my sister so that it may go well for me because of you and my life will be spared on account of you.”	Say, therefore, ‘I am his sister’, so that it may go well with me because of you, and my soul will live on your account” [Table],	Say, therefore, I am his sister, that it may be well with me on account of thee, and my soul shall live because of thee.

This doesn’t sound like faith to me. That’s really the only thing I need to recognize here. But since I’m approaching things differently this time, I wonder: Why have I always been waylaid here, focused on Abram’s fear and unbelief? And I think I have an answer: I talk a good game. I can write things like:

Πίστει is shorthand for “By God’s faithfulness.”

But when I want to do good, evil is present with me.²¹ Doubts and arguments come to mind: No, Abram’s faith is what matters. God’s faithfulness, though beyond dispute, is not the issue here. Such doubts and arguments arise even as I write this essay, but this time I can ignore them by focusing my attention on the land God promised: I will show you.²²

Masoretic Text		Septuagint
Genesis 12:14-17 (Tanakh)	Genesis 12:14-17 (NET)	Genesis 12:14-17 (NETS)	Genesis 12:14-17 (English Elpenor)
And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair [Table].	When Abram entered Egypt, the Egyptians saw that the woman was very beautiful.	And it came about when Abram entered into Egypt—as the Egyptians saw the woman, that she was very beautiful— [Table]	And it came to pass when Abram entered into Egypt– the Egyptians having seen his wife that she was very beautiful–
And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house [Table].	When Pharaoh’s officials saw her, they praised her to Pharaoh. So Abram’s wife was taken into the household of Pharaoh,	that then the rulers of Pharao saw her and praised her to Pharao and brought her into Pharao’s house [Table].	that the princes of Pharao saw her, and praised her to Pharao and brought her into the house of Pharao.
And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels [Table].	and he did treat Abram well on account of her. Abram received sheep and cattle, male donkeys, male servants, female servants, female donkeys, and camels.	And for her sake they dealt well with Abram, and he had sheep and calves and donkeys, male and female slaves, mules and camels [Table].	And they treated Abram well on her account, and he had sheep, and calves, and asses, and men-servants, and women-servants, and mules, and camels.
And HaShem plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife [Table].	But the Lord struck Pharaoh and his household with severe diseases because of Sarai, Abram’s wife.	And God tried Pharao and his house with great and grievous trials because of Sara, Abram’s wife [Table].	And God afflicted Pharao with great and severe afflictions, and his house, because of Sara, Abram’s wife.

This is utterly offensive to the religious mind. It believes, or wants me to believe, that all that transpired for Abram was the result, or should have been the result, of Abram’s faith or faithfulness rather than God’s (since I refuse to be thrown off the scent this time as Abram prospers pimping his beautiful wife). But the religious mind tips its hand here. I should probably say plainly that what I am calling the religious mind is a masquerade, an act, put on by the old man who is being corrupted in accordance with deceitful desires.²³ It would prefer to persuade me to believe that nothing transpired for Abram, because Abram as revealed in the Bible never existed, because the Bible lies about everything that’s written in it, especially God, because there is no God but me—e.g., the old man.

If I pay attention instead to the land God promised: I will show you,²⁴ what does that land look like? God’s promise, and be thou a blessing,²⁵ you will exemplify divine blessing,²⁶ and you shall be one blessed,²⁷ and thou shalt be blessed,²⁸ didn’t fail because Abram was faithless. It didn’t cease in response to Sarai’s apparent adultery in obedience to her husband’s command. This becomes another confirmation that Πίστει truly is the writer of Hebrew’s shorthand for “By God’s faithfulness.”

And I see something else, too (Romans 9:22, 23 NET).

But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction? And what if he is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory…

This story of Abram, Sarai and Pharoah, as well as my own confusion about this story, helps me see that the objects of wrath prepared for destruction which God has endured with much patience refers, not only to Pharoah but, to something within Abram and Sarai as well: the old man (τὸν παλαιὸν ἄνθρωπον) who is being corrupted in accordance with deceitful desires.²⁹

I’ll continue with this in another essay.

Tables comparing Genesis 12:8 and 12:9 in the Tanakh, KJV and NET, and comparing the Greek of Genesis 12:8 and 12:9 in the Septuagint (BLB and Elpenor), and tables comparing Hebrews 11:8, 9 in the NET and KJV follow.

Genesis 12:8 (Tanakh)	Genesis 12:8 (KJV)	Genesis 12:8 (NET)
And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto HaShem, and called upon the name of HaShem.	And he removed from thence unto a mountain on the east of Bethel, and pitched his tent, having Bethel on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD.	Then he moved from there to the hill country east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord.

Genesis 12:8 (BLB Septuagint)	Genesis 12:8 (Elpenor Septuagint)
καὶ ἀπέστη ἐκεῖθεν εἰς τὸ ὄρος κατ᾽ ἀνατολὰς Βαιθηλ καὶ ἔστησεν ἐκεῖ τὴν σκηνὴν αὐτοῦ Βαιθηλ κατὰ θάλασσαν καὶ Αγγαι κατ᾽ ἀνατολάς καὶ ᾠκοδόμησεν ἐκεῖ θυσιαστήριον τῷ κυρίῳ καὶ ἐπεκαλέσατο ἐπὶ τῷ ὀνόματι κυρίου	καὶ ἀπέστη ἐκεῖθεν εἰς τὸ ὄρος κατὰ ἀνατολὰς Βαιθὴλ καὶ ἔστησεν ἐκεῖ τὴν σκηνὴν αὐτοῦ, Βαιθὴλ κατὰ θάλασσαν καὶ ᾿Αγγαὶ κατὰ ἀνατολάς· καὶ ᾠκοδόμησεν ἐκεῖ θυσιαστήριον τῷ Κυρίῳ καὶ ἐπεκαλέσατο ἐπὶ τῷ ὀνόματι Κυρίου
Genesis 12:8 (NETS)	Genesis 12:8 (English Elpenor)
And from there he withdrew to the mountain to the east of Baithel and set up his tent there—Baithel towards the sea and Haggai to the east, and there he built an altar to the Lord and called on the name of the Lord.	And he departed thence to the mountain eastward of Baethel, and there he pitched his tent in Baethel near the sea, and Aggai toward the east, and there he built an altar to the Lord, and called on the name of the Lord.

Genesis 12:9 (Tanakh)	Genesis 12:9 (KJV)	Genesis 12:9 (NET)
And Abram journeyed, going on still toward the South.	And Abram journeyed, going on still toward the south.	Abram continually journeyed by stages down to the Negev.

Genesis 12:9 (BLB Septuagint)	Genesis 12:9 (Elpenor Septuagint)
καὶ ἀπῆρεν Αβραμ καὶ πορευθεὶς ἐστρατοπέδευσεν ἐν τῇ ἐρήμῳ	καὶ ἀπῇρεν ῞Αβραμ καὶ πορευθεὶς ἐστρατοπέδευσεν ἐν τῇ ἐρήμῳ
Genesis 12:9 (NETS)	Genesis 12:9 (English Elpenor)
And Abram set out, and as he traveled he encamped in the wilderness.	And Abram departed and went and encamped in the wilderness.

Hebrews 11:8, 9 (NET)	Hebrews 11:8, 9 (KJV)
By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going.	By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.

Hebrews 11:8 (NET Parallel Greek)	Hebrews 11:8 (Stephanus Textus Receptus)	Hebrews 11:8 (Byzantine Majority Text)
Πίστει καλούμενος Ἀβραὰμ ὑπήκουσεν ἐξελθεῖν εἰς τόπον ὃν ἤμελλεν λαμβάνειν εἰς κληρονομίαν, καὶ ἐξῆλθεν μὴ ἐπιστάμενος ποῦ ἔρχεται	πιστει καλουμενος αβρααμ υπηκουσεν εξελθειν εις τον τοπον ον ημελλεν λαμβανειν εις κληρονομιαν και εξηλθεν μη επισταμενος που ερχεται	πιστει καλουμενος αβρααμ υπηκουσεν εξελθειν εις τον τοπον ον ημελλεν λαμβανειν εις κληρονομιαν και εξηλθεν μη επισταμενος που ερχεται

By faith he lived as a foreigner in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs of the same promise.

By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:

Hebrews 11:9 (NET Parallel Greek)	Hebrews 11:9 (Stephanus Textus Receptus)	Hebrews 11:9 (Byzantine Majority Text)
Πίστει παρῴκησεν εἰς γῆν τῆς ἐπαγγελίας ὡς ἀλλοτρίαν ἐν σκηναῖς κατοικήσας μετὰ Ἰσαὰκ καὶ Ἰακὼβ τῶν συγκληρονόμων τῆς ἐπαγγελίας τῆς αὐτῆς	πιστει παρωκησεν εις την γην της επαγγελιας ως αλλοτριαν εν σκηναις κατοικησας μετα ισαακ και ιακωβ των συγκληρονομων της επαγγελιας της αυτης	πιστει παρωκησεν εις την γην της επαγγελιας ως αλλοτριαν εν σκηναις κατοικησας μετα ισαακ και ιακωβ των συγκληρονομων της επαγγελιας της αυτης

Back to Matthew 8:23-34

¹ Romans 9:8 (NET)

² Genesis 12:1b (NET/NETS) Table

³ Genesis 12:8 (NET)

⁴ The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding place. The NET parallel Greek text and NA²⁸ did not.

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had the article την preceding land. The NET parallel Greek text and NA²⁸ did not.

⁶ Hebrews 11:8, 9a (NET)

⁷ James 2:22 (NET)

⁸ Noun Cases: Dative Case, from GREEK NOUNS (Shorter Definitions), on Resources for Learning New Testament Greek online.

⁹ Hebrews 11:1 (NET)

¹⁰ Mark 11:24 (NET) Table

¹¹ James 2:22 (NET)

¹² Genesis 12:1b (NET/NETS) Table

¹³ James 2:22 (NET)

¹⁴ Romans 11:36 (NET)

¹⁵ Grammatical Voice of Verbs: Passive Voice, from Greek Verbs (Shorter Definitions), on Resources for Learning New Testament Greek online.

¹⁶ Hebrews 11:10 (NET)

¹⁷ Genesis 12:1b (NET/NETS) Table

¹⁸ Ephesians 4:24b (NET)

¹⁹ Ephesians 4:22b (NET)

²⁰ Genesis 12:1b (NET/NETS) Table

²¹ Romans 7:21b (NET)

²² Genesis 12:1b (NET/NETS) Table

²³ Ephesians 4:22b (NET)

²⁴ Genesis 12:1b (NET/NETS) Table

²⁵ Genesis 12:2b (Tanakh) Table

²⁶ Genesis 12:2b (NET) Table

²⁷ Genesis 12:2b (NETS) Table

²⁸ Genesis 12:2b (English Elpenor) Table

²⁹ Ephesians 4:22b (NET)

The Children of Promise, Part 1

Posted on January 2, 2024 by admin

[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 (b^ene 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 (b^ene 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.

The Children of Promise, Part 2

Back to Matthew 8:23-34

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

¹² Rashi’s commentary to Daniel 10:6, from The Complete Tanakh on Chabad.org online.

¹³ Rashi’s commentary to Daniel 10:13, from The Complete Tanakh on Chabad.org online.

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

The Lost Son of Perdition, Part 4

Posted on October 31, 2020 by admin

For the scripture says to Pharaoh, Paul quoted (Table below), “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.”^[1] It occurred to me in the previous essay how much the larger section in which this quotation is found influences my thinking on the lost son of perdition. I want to begin to consider that here.

This section of Paul’s letter is ostensibly about Israel: For not all those who are descended from Israel are truly Israel, nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.”^[2] John the Baptist had warned, don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones!^[3]

The Gospel implications of this section are still evident, however, through this relatively transparent surface: it is not the children of the flesh who are the children of God; rather, the children of promise are counted as descendants.^[4] For all who are led by the Spirit of God are the sons of God,^[5] Paul had written previously. Now this is what I am saying, brothers and sisters, he had written elsewhere, Flesh and blood cannot inherit the kingdom of God…^[6]

In this section Paul, apostle to the Gentiles, worked through a deep emotional problem over what he saw with his own eyes:^[7] For I could wish that I myself were accursed—cut off from Christ—for the sake of my people, my fellow countrymen [Table], who are Israelites. To them belong the adoption as sons, the glory, the covenants, the giving of the law, the temple worship, and the promises. To them belong the patriarchs, and from them, by human descent, came the Christ, who is God over all, blessed forever! Amen.^[8]

And he worked through the more urgent theological issue his limited perspective had engendered: It is not as though the word of God had failed.^[9] The Holy Spirit’s solution to this issue was immediate and direct: God’s purpose in election (κατ᾿ ἐκλογὴν πρόθεσις τοῦ θεοῦ). God has his own reasons why (and when from our limited perspectives) He does what He does.

God’s purpose in election engendered its own issue which Paul addressed next. And here is where his quotation (Table below) from Exodus is found (Romans 9:14-18 NET):

What shall we say then? Is there injustice with God? Absolutely not! For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then, it does not depend on human desire or exertion, but on God who shows mercy [Table]. For the scripture says to Pharaoh: “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.” So then, God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.

Certainly, Paul addressed his concerns for Israel here. He made that explicit later: A partial hardening has happened to Israel until the full number of the Gentiles has come in.^[10] But the very nature of his concern for Israel allows the Gospel implications to show through. Now, I am so grateful that receiving the Gospel of the grace of God in Jesus Christ doesn’t depend on the uncertainty of human desire or exertion, but that wasn’t always true for me.

There was a time when I feared the idea that I should flee my “sure and certain” desire and exertion to have a righteousness of my own derived from the law, all the commands of the New Testament and Church doctrine for something as whimsical as the mercy of God and a righteousness from God that is in fact based on Christ’s faithfulness.^[11] Obviously, I didn’t understand it that clearly at the time. As I began to understand it I began to repent of my unbelief. Jeremiah wrote:

Masoretic Text		Septuagint
Lamentations 3:22-26 (Tanakh)	Lamentations 3:22-26 (NET)	Lamentations 3:22-26 (NETS)	Lamentations 3:22-26 (Elpenor English)
Surely HaShem’S mercies (חַֽסְדֵ֤י) are not consumed, surely His compassions fail not.	The Lord’s loyal kindness (checed, חסדי) never ceases; his compassions never end.	The mercies of the Lord are that we have not expired, that his compassion has not come to an end.	[It is] the mercies (ἐλέη) of the Lord, that he has not failed me, because his compassions are not exhausted. Pity [us], O Lord, early [every] month: for we are not brought to an end, because his compassions are not exhausted.
They are new every morning; great is Thy faithfulness.	They are fresh every morning; your faithfulness is abundant!	They are new in the early mornings; great is your faithfulness.	[They are] new every morning: great is thy faithfulness.
‘The HaShem is my portion’, saith my soul; ‘Therefore will I hope in Him.’	“My portion is the Lord,” I have said to myself, so I will put my hope in him.	“The Lord is my portion,” said my soul, “therefore I will wait for him.”	The Lord is my portion, says my soul; therefore will I wait for him.
HaShem is good unto them that wait for Him, to the soul that seeketh Him.	The Lord is good to those who trust in him, to the one who seeks him.	The Lord is good to those who wait for him, to the soul that will seek him.	The Lord is good to them that wait for him: the soul which shall seek him
It is good that a man should quietly wait for the salvation of HaShem.	It is good to wait patiently for deliverance from the Lord.	A good thing it is—and it will wait and be quiet for the salvation of the Lord.	[is] good, and shall wait for, and quietly expect salvation of the Lord.

And in answer to his deep emotional problem, Paul wrote: For God has consigned all people to disobedience so that he may show mercy to them all.^[12]

It is reasonable to assume here that the Greek words τοὺς πάντας (a plural form of πᾶς) translated all people are equivalent to the Greek words τοὺς πάντας translated them all. It is not reasonable to assume that he may show mercy to means “he might show mercy to.” Yes, ἐλεήσῃ is a form of ἐλεέω in the subjunctive mood.

The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances…However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.^[13]

The clause ἵνα τοὺς πάντας ἐλεήσῃ (so that he may show mercy to them all) is clearly the result of συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν (For God has consigned all people to disobedience).

It would have been misleading to have translated ἐλεήσῃ he will show mercy to. It is not in the future tense but the aorist. What is telling to me is that no one has translated it as “simple past tense,” he showed mercy to. Paul was not referencing Jesus’ crucifixion directly here.

John Gill seemed to have a firm grasp on Paul’s intent, coupled even with the earlier conclusion it does not depend on human desire or exertion, but on God who shows mercy, regarding those:

for whom [God] has mercy in store, and will bestow it on them; and in order to bring them to a sense of their need of it, and that he may the more illustriously display the riches of it, he leaves them for a while in a state of unbelief, and then by his Spirit thoroughly convinces them of it, and gives them faith to look to, and believe in, the mercy of our Lord Jesus Christ, unto eternal life.^[14]

God’s mercy, according to Mr. Gill however, was “not upon all the individuals of Jews and Gentiles,” but only “God’s elect among the Jews” and “God’s elect among the Gentiles” “for all are not concluded in, or convinced of the sin of unbelief, but only such who are eventually believers.”^[15] In other words, he understood τοὺς πάντας as God’s elect Jews and Gentiles: For God has consigned his elect to disobedience so that he may show mercy to his elect, e.g., so that his elect and only his elect will better recognize “the riches” of his mercy, some Jews and some Gentiles.

Some Jews believed Jesus already?^[16] How could the realization that some Jews would be shown mercy wean Paul from his wish that he were accursed—cut off from Christ—for the sake of his people, his fellow countrymen who are Israelites? Would Mr. Gill’s knowledge inspire Paul to eulogize (Romans 11:33-36 NET)?

Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how unfathomable his ways! For who has known the mind of the Lord, or who has been his counselor? Or who has first given to God that God needs to repay him? For from him and through him and to him are all things. To him be glory forever! Amen.

I could be wrong. Perhaps Paul wasn’t weaned from his desperate, aberrant to the point of sinful, concern for those God didn’t care enough to consign to disobedience, much less to show them any mercy. But it seems much less tortured to take τοὺς πάντας (literally: the all, plural, or in a common American Southern dialect: all y’all) at face value. What other Greek words could Paul or the Holy Spirit have chosen to actually mean all?

I found no other usage of τοὺς πάντας in the New Testament. Matthew, Mark, Luke, Paul, the writer of Hebrews and Jude used πάντας τοὺς x to limit πάντας in a variety of ways. (John had a different way of expressing all alive at a certain time.)

Reference	NET Parallel Greek	NET
Matthew 2:4	πάντας τοὺς ἀρχιερεῖς	all the chief priests
Matthew 2:16	πάντας τοὺς παῖδας	all the children
Matthew 8:16	πάντας τοὺς κακῶς	all who were sick
Matthew 14:35	πάντας τοὺς κακῶς	all their sick
Matthew 21:12	πάντας τοὺς πωλοῦντας	all those who were selling
Matthew 26:1	πάντας τοὺς λόγους	all these things
Mark 1:32	πάντας τοὺς κακῶς	all who were sick
Luke 5:9	πάντας τοὺς σὺν αὐτῷ	all who were with him
Luke 13:2	πάντας τοὺς Γαλιλαίους	all the other Galileans
Luke 13:4	πάντας τοὺς ἀνθρώπους	all the others
Luke 13:28	πάντας τοὺς προφήτας	all the prophets
Luke 21:35	πάντας τοὺς καθημένους	all who live (e.g., on a certain day)
Acts 5:5	πάντας τοὺς ἀκούοντας	all who heard
Acts 5:11	πάντας τοὺς ἀκούοντας	all who heard
Acts 9:14	πάντας τοὺς ἐπικαλουμένους	all who call on
Acts 10:38	πάντας τοὺς καταδυναστευομένους	all who were oppressed
Acts 10:44	πάντας τοὺς ἀκούοντας	all those who heard
Acts 18:2	πάντας τοὺς Ἰουδαίους	all the Jews
Acts 18:23	πάντας τοὺς μαθητάς	all the disciples
Acts 19:10	πάντας τοὺς κατοικοῦντας τὴν Ἀσίαν	all who lived in the province of Asia
Acts 26:29	πάντας τοὺς ἀκούοντας	all those who are listening
Acts 27:24	πάντας τοὺς πλέοντας μετὰ σοῦ	all who are sailing with you
Acts 28:30	πάντας τοὺς εἰσπορευομένους πρὸς αὐτόν	all who came to him
Romans 3:22	πάντας τοὺς πιστεύοντας	all who believe
Romans 10:12	πάντας τοὺς ἐπικαλουμένους	all who call on
1 Corinthias 15:25	πάντας τοὺς ἐχθροὺς	all his enemies
Ephesians 1:15	πάντας τοὺς ἁγίους	all the saints
Colossians 1:4	πάντας τοὺς ἁγίους	all the saints
1 Thessalonians 4:10	πάντας τοὺς ἀδελφοὺς	all the brothers and sisters
Philemon 1:5	πάντας τοὺς ἁγίους	all the saints
Hebrews 13:24	πάντας τοὺς ἡγουμένους	all your leaders
Hebrews 13:24	πάντας τοὺς ἁγίους	all the saints
Jude 1:25	πάντας τοὺς αἰῶνας	all eternity

I think a tendency to judge before the time those who reject any particular presentation of the Gospel, to condemn them prematurely to an eternity in the lake of fire, was evident in Mr. Gill’s analysis. Paul wrote (Romans 9:22 NET):

But what if God, willing to demonstrate his wrath (Romans 1:18-32) and to make known his power, has endured with much patience the objects of wrath prepared for destruction?

Mr. Gill commented:^[17]

so these are said to be “fitted for destruction”, that is, eternal damnation; not by God, for this does not respect God’s act of ordination to punishment; but by Satan, the god of this world, that blinds them, who works effectually in them, and leads them captive at his will; and by themselves, by their own wickedness, hardness of heart, and impenitence, do they treasure up to themselves wrath, against the day of wrath, so that their destruction is of themselves:

Paul didn’t write about “eternal damnation” here but the temporal effects of God having mercy on whom he chooses to have mercy, and (more directly to the point) hardening whom he chooses to harden, at the present time. His primary concern was God’s hardening (Isaiah 6:8-13) of Paul’s own people, his fellow countrymen, who are Israelites. And even after he described them as objects of wrath prepared for destruction, he wrote (Romans 10:1 NET Table):

Brothers and sisters, my heart’s desire and prayer to God on behalf of my fellow Israelites is for their salvation.

Tucked between the former statement and the latter he quoted two passages from the prophet Hosea (Romans 9:25, 26) which foreshadowed the glorious conclusion of this particular argument (Romans 11:11-32).

Masoretic Text		Septuagint
Hosea 2:23 (Tanakh)	Hosea 2:23 (NET)	Hosea 2:23 (NETS)	Hosea 2:25 (Elpenor English)
And I will sow her unto me in the earth; and I will have mercy (וְרִֽחַמְתִּ֖י) upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.	Then I will plant her as my own in the land. I will have pity (racham, ורחמתי) on ‘No Pity’ (Lo-Ruhamah). I will say to ‘Not My People’ (Lo-Ammi), ‘You are my people!’ And he will say, ‘You are my God!’”	and I will sow her for myself in the land. And I will have pity (ἐλεήσω) on Not Pitied, and I will say to Not My People, “You are my people,” and he shall say, “You are the Lord my God.”	And I will sow her to me on the earth; and will love (ἐλεήσω) her that was not loved, and will say to that which was not my people, Thou art my people; and they shall say, Thou art the Lord my God.

Masoretic Text		Septuagint
Hosea 1:10, 11 (Tanakh)	Hosea 1:10, 11 (NET)	Hosea 1:10, 11 (NETS)	Hosea 2:1, 2 (Elpenor English)
Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.	“However, in the future the number of the people of Israel will be like the sand of the sea that can be neither measured nor numbered. Although it was said to them, ‘You are not my people,’ it will be said to them, ‘You are children of the living God!’	And the number of the sons of Israel was like the sand of the sea, which shall not be measured nor numbered, and it shall be, in the place where it was said to them, “You are not my people,” they too shall be called, “sons of a living god.”	Yet the number of the children of Israel was as the sand of the sea, which shall not be measured nor numbered: and it shall come to pass, [that] in the place where it was said to them, Ye are not my people, even they shall be called the sons of the living God.
Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up (וְעָל֣וּ) out of (מִן) the land (הָאָ֑רֶץ): for great shall be the day of Jezreel.	Then the people of Judah and the people of Israel will be gathered together. They will appoint for themselves one leader, and will flourish (`alah, ועלו) in (min, מן) the land (‘erets, הארץ). Certainly, the day of Jezreel will be great!	And the sons of Ioudas and the sons of Israel shall be gathered together, and they shall set up for themselves one realm, and they shall go up (ἀναβήσονται) from (ἐκ) the (τῆς) land (γῆς), for great shall be the day of Jezrael.	And the children of Juda shall be gathered, and the children of Israel together, and shall appoint themselves one head, and shall come up (ἀναβήσονται) out of (ἐκ) the (τῆς) land (γῆς): for great [shall be] the day of Jezrael.

For the children of Judah and the children of Israel to be gathered together and then come up out of the earth (a likely non-Rationalist translation of both the Hebrew and the Greek) sounds like a gathering, not of this world, and a resurrection back into it: for great shall be the day of Jezreel (Ezekiel 37:11-14).

The Greek word translated destruction in the phrase prepared for destruction was ἀπώλειαν (a form of ἀπώλεια). The first two occurrences in the Septuagint follow.

Masoretic Text		Septuagint
Leviticus 5:21-24 (Tanakh)	Leviticus 6:2-5 (NET)	Leviticus 6:2-5 (NETS)	Leviticus 5:21-24 (Elpenor English)
If any one sin, and commit a trespass against HaShem, and deal falsely with his neighbour in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbour;	“When a person sins and commits a trespass against the Lord by deceiving his fellow citizen in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen,	If a soul sins and by overlooking disregards the commandments of the Lord and falsifies matters pertaining to his neighbor—in a deposit or regarding joint ownership or regarding plunder or did his neighbor some wrong	The soul which shall have sinned, and willfully overlooked the commandments of the Lord, and shall have dealt falsely in the affairs of his neighbour in the matter of a deposit, or concerning fellowship, or concerning plunder, or has in anything wronged his neighbour,
or have found that which was lost (אֲבֵדָ֛ה), and deal falsely therein, and swear to a lie; in any of all these that a man doeth, sinning therein;	or has found something lost (‘abedah, אבדה) and denies it and swears falsely concerning any one of the things that someone might do to sin—	or has found a loss (ἀπώλειαν) and lied about it—and he swears falsely about one of all which a man may do in order to sin by these,	or has found that which was lost (ἀπώλειαν), and shall have lied concerning it, and shall have sworn unjustly concerning [any] one of all the things, whatsoever a man may do, so as to sin hereby;
then it shall be, if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was deposited with him, or the lost thing (הָֽאֲבֵדָ֖ה) which he found,	when it happens that he sins and he is found guilty, then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, or the lost thing (‘abedah, האבדה) that he had found,	then it shall be whenever he sins and is in error and restores the booty which he seized or the injustice he committed or the deposit which was deposited with him or the loss (ἀπώλειαν) which he found	it shall come to pass, whensoever he shall have sinned, and transgressed, that he shall restore the plunder which he has seized, or [redress] the injury which he has committed, or restore the deposit which was entrusted to him, or the lost article (ἀπώλειαν) which he has found of any kind,
or any thing about which he hath sworn falsely, he shall even restore it in full, and shall add the fifth part more thereto; unto him to whom it appertaineth shall he give it, in the day of his being guilty.	or anything about which he swears falsely. He must restore it in full and add one-fifth to it; he must give it to its owner when he is found guilty.	because of every matter about that which he swore about unjustly, he shall also repay the capital itself, and he shall add to it one fifth. Whosesoever it is, he shall restore to him on the day he should be convicted.	about which he swore unjustly, he shall even restore it in full; and he shall add to it a fifth part besides; he shall restore it to him whose it is in the day in which he happens to be convicted.

The first occurrence of אֲבֵדָ֛ה (‘abedah) in Exodus 22:9 was similar, and was translated ἀπωλείας, another form of ἀπώλεια, in the Septuagint.

What many of Paul’s contemporaries lost was the opportunity to begin to live the life they will lead for all eternity in their then present, to be freed from their sinfulness, their anger and hatred and live a new life through the faithfulness of Jesus Christ, who prayed (John 17:3 NET):

Now this is eternal life—that they know you, the only true God, and Jesus Christ, whom you sent.

He became a human being so that they could have known Him and the only true God though Him. They could have experienced his love, his joy, his peace, his patience his kindness, his goodness, his faithfulness, his gentleness and his self-control^[18] like a fountain of water springing up in them to eternal life.^[19]

Lest it seem that I minimize the earthly consequence of this loss: everyone not led by the Holy Spirit is led by someone much less: less loving, less joyful, less peaceful, less patient, less kind, less good, less faithful, less gentle, less self-controlled, less wise, less knowledgeable, less truthful and less true. Ten to fifteen years after Paul wrote his letter to Roman believers, those of his fellow countrymen who did not heed Jesus’ warning (Luke 21:20-24) were led by religious zealots who made catastrophic political and military blunders, hoping apparently that the God whose salvation they had rejected would help them somehow establish their own. All who remained in Jerusalem suffered horrifically under their leadership.

Paul, however, found comfort in the Holy Spirit, not in human desire or exertion, but in the irrevocable (ἀμεταμέλητα, a form of ἀμεταμέλητος) gifts and…call of God.^[20]

A table comparing Paul’s quotation from Exodus and the Septuagint follows.

Romans 9:17b (NET parallel Greek)	Exodus 9:16 (Septuagint BLB)	Exodus 9:16 (Septuagint Elpenor)
ὅτι εἰς αὐτὸ τοῦτο ἐξήγειρα σε ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμιν μου καὶ ὅπως διαγγελῇ τὸ ὄνομα μου ἐν πάσῃ τῇ γῇ	καὶ ἕνεκεν τούτου διετηρήθης ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ	καὶ ἕνεκεν τούτου διετηρήθης, ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ
Romans 9:17b (NET)	Exodus 9:16 (NETS)	Exodus 9:16 (English Elpenor)
For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.	And for this reason you have been spared in order that I might display in you my power and in order that my name might be proclaimed in all the land.	And for this purpose hast thou been preserved, that I might display in thee my strength, and that my name might be published in all the earth.

A table comparing Paul’s quotation from Genesis and the Septuagint follows.

Romans 9:7b (NET parallel Greek)	Genesis 21:12b (Septuagint BLB)	Genesis 21:12b (Septuagint Elpenor)
ἐν Ἰσαὰκ κληθήσεται σοι σπέρμα	ἐν Ισαακ κληθήσεταί σοι σπέρμα	ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα
Romans 9:7b (NET)	Genesis 21:12b (NETS)	Genesis 21:12b (English Elpenor)
“through Isaac will your descendants be counted.”	in Isaak offspring shall be named for you.	in Isaac shall thy seed be called.

I tend to see the following as an allusion to Hosea from the Septuagint.

Romans 9:25b (NET parallel Greek)	Hosea 2:23 (Septuagint BLB)	Hosea 2:25 (Septuagint Elpenor)
καλέσω τὸν οὐ λαόν μου λαόν μου καὶ τὴν οὐκ ἠγαπημένην ἠγαπημένην	ἐλεήσω τὴν Οὐκ-ἠλεημένην καὶ ἐρῶ τῷ Οὐ-λαῷ-μου λαός μου εἶ σύ	ἐλεήσω τὴν Οὐκ-ἠλεημένην καὶ ἐρῶ τῷ Οὐ-λαῷ-μου· λαός μου εἰ σύ
Romans 9:25b (NET)	Hosea 2:23 (NETS)	Hosea 2:25 (English Elpenor)
“I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ‘My beloved.’”	I will have pity on Not Pitied, and I will say to Not My People, “You are my people,”	[I] will love her that was not loved, and will say to that which was not my people, Thou art my people

The following is a more direct quotation from Hosea in the Septuagint.

Romans 9:26 (NET parallel Greek)	Hosea 1:10 (Septuagint BLB)	Hosea 2:1 (Septuagint Elpenor)
καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη \|αὐτοῖς\|· οὐ λαός μου ὑμεῖς, ἐκεῖ κληθήσονται υἱοὶ θεοῦ ζῶντος.	καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη αὐτοῗς οὐ λαός μου ὑμεῗς ἐκεῗ κληθήσονται υἱοὶ θεοῦ ζῶντος	καὶ ἔσται ἐν τῷ τόπῳ, οὗ ἐρρέθη αὐτοῖς· οὐ λαός μου ὑμεῖς, κληθήσονται καὶ αὐτοὶ υἱοὶ Θεοῦ ζῶντος
Romans 9:26 (NET)	Hosea 1:10 (NETS)	Hosea 2:1 (English Elpenor)
“And in the very place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God.’”	and it shall be, in the place where it was said to them, “You are not my people,” they too shall be called, “sons of a living god.”	and it shall come to pass, [that] in the place where it was said to them, Ye are not my people, even they shall be called the sons of the living God.

Tables comparing Genesis 21:12; Lamentations 3:22; 3:23; 3:24; 3:25; 3:26; Hosea 2:23 (2:25); 1:10; 1:11; Leviticus 6:2 (5:21); 6:3 (5:22); 6:4 (5:23) and 6:5 (5:24) in the Tanakh, KJV and NET, and Genesis 21:12; Lamentations 3:22; 3:23; 3:24; 3:25; 3:26; Hosea 2:23 (2:25); 1:10 (2:1); 1:11 (2:2); Leviticus 6:2 (5:21); 6:3 (5:22); 6:4 (5:23) and 6:5 (5:24) in the Septuagint (BLB and Elpenor) follow.

Genesis 21:12 (Tanakh)	Genesis 21:12 (KJV)	Genesis 21:12 (NET)
And G-d said unto Abraham: ‘Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall seed be called to thee.	And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.	But God said to Abraham, “Do not be upset about the boy or your slave wife. Do all that Sarah is telling you because through Isaac your descendants will be counted.

Genesis 21:12 (Septuagint BLB)	Genesis 21:12 (Septuagint Elpenor)
εἶπεν δὲ ὁ θεὸς τῷ Αβρααμ μὴ σκληρὸν ἔστω τὸ ῥῆμα ἐναντίον σου περὶ τοῦ παιδίου καὶ περὶ τῆς παιδίσκης πάντα ὅσα ἐὰν εἴπῃ σοι Σαρρα ἄκουε τῆς φωνῆς αὐτῆς ὅτι ἐν Ισαακ κληθήσεταί σοι σπέρμα	εἶπε δὲ ὁ Θεὸς τῷ ῾Αβραάμ· μὴ σκληρὸν ἔστω ἐναντίον σου περὶ τοῦ παιδίου καὶ περὶ τῆς παιδίσκης· πάντα ἂν ὅσα εἴπῃ σοι Σάρρα, ἄκουε τῆς φωνῆς αὐτῆς, ὅτι ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα
Genesis 21:12 (NETS)	Genesis 21:12 (English Elpenor)
But God said to Abraham, “Do not let the matter be hard in your sight on account of the child and on account of the slave-girl; whatever Sarra says to you, obey her voice, for in Isaak offspring shall be named for you.	But God said to Abraam, Let it not be hard before thee concerning the child, and concerning the bondwoman; in all things whatsoever Sarrha shall say to thee, hear her voice, for in Isaac shall thy seed be called.

Lamentations 3:22 (Tanakh)	Lamentations 3:22 (KJV)	Lamentations 3:22 (NET)
Surely HaShem’S mercies are not consumed, surely His compassions fail not.	It is of the LORD’S mercies that we are not consumed, because his compassions fail not.	The Lord’s loyal kindness never ceases; his compassions never end.

Lamentations 3:22 (Septuagint BLB)	Lamentations 3:22 (Septuagint Elpenor)
N/A	Τὰ ἐλέη Κυρίου, ὅτι οὐκ ἐξέλιπέμε, ὅτι οὐσυνετελέσθησαν οἱ οἰκτιρμοὶ αὐτοῦ· μῆνας εἰς τὰς πρωΐας ἐλέησον, Κύριε, ὅτι οὐ συνετελέσθημεν, ὅτι οὐ συνετελέσθησαν οἱ οἰκτιρμοὶ αὐτοῦ
Lamentations 3:22 (NETS)	Lamentations 3:22 (English Elpenor)
The mercies of the Lord are that we have not expired, that his compassion has not come to an end.	[It is] the mercies of the Lord, that he has not failed me, because his compassions are not exhausted. Pity [us], O Lord, early [every] month: for we are not brought to an end, because his compassions are not exhausted.

Lamentations 3:23 (Tanakh)	Lamentations 3:23 (KJV)	Lamentations 3:23 (NET)
They are new every morning; great is Thy faithfulness.	They are new every morning; great is thy faithfulness.	They are fresh every morning; your faithfulness is abundant!

Lamentations 3:23 (Septuagint BLB)	Lamentations 3:23 (Septuagint Elpenor)
N/A	καινὰ εἰς τὰς πρωΐας, πολλὴ ἡ πίστις σου
Lamentations 3:23 (NETS)	Lamentations 3:23 (English Elpenor)
They are new in the early mornings; great is your faithfulness.	[They are] new every morning: great is thy faithfulness.

Lamentations 3:24 (Tanakh)	Lamentations 3:24 (KJV)	Lamentations 3:24 (NET)
‘The HaShem is my portion’, saith my soul; ‘Therefore will I hope in Him.’	The LORD is my portion, saith my soul; therefore will I hope in him.	“My portion is the Lord,” I have said to myself, so I will put my hope in him.

Lamentations 3:24 (Septuagint BLB)	Lamentations 3:24 (Septuagint Elpenor)
N/A	μερίς μου Κύριος, εἶπεν ἡ ψυχή μου· διὰ τοῦτο ὑπομενῶ αὐτῷ
Lamentations 3:24 (NETS)	Lamentations 3:24 (English Elpenor)
“The Lord is my portion,” said my soul, “therefore I will wait for him.”	The Lord is my portion, says my soul; therefore will I wait for him.

Lamentations 3:25 (Tanakh)	Lamentations 3:25 (KJV)	Lamentations 3:25 (NET)
HaShem is good unto them that wait for Him, to the soul that seeketh Him.	The LORD is good unto them that wait for him, to the soul that seeketh him.	The Lord is good to those who trust in him, to the one who seeks him.

Lamentations 3:25 (Septuagint BLB)	Lamentations 3:25 (Septuagint Elpenor)
ἀγαθὸς κύριος τοῗς ὑπομένουσιν αὐτόν ψυχῇ ἣ ζητήσει αὐτὸν ἀγαθὸν	᾿Αγαθὸς Κύριος τοῖς ὑπομένουσιν αὐτόν, ψυχὴ ἣ ζητήσει αὐτὸν ἀγαθὸν
Lamentations 3:25, 26a (NETS)	Lamentations 3:25, 26a (English Elpenor)
The Lord is good to those who wait for him, to the soul that will seek him. A good thing it is—	The Lord is good to them that wait for him: the soul which shall seek him (26) [is] good,

Lamentations 3:26 (Tanakh)	Lamentations 3:26 (KJV)	Lamentations 3:26 (NET)
It is good that a man should quietly wait for the salvation of HaShem.	It is good that a man should both hope and quietly wait for the salvation of the LORD.	It is good to wait patiently for deliverance from the Lord.

Lamentations 3:26 (Septuagint BLB)	Lamentations 3:26 (Septuagint Elpenor)
καὶ ὑπομενεῗ καὶ ἡσυχάσει εἰς τὸ σωτήριον κυρίου	καὶ ὑπομενεῖ καὶ ἡσυχάσει εἰς τὸ σωτήριον Κυρίου
Lamentations 3:26b (NETS)	Lamentations 3:26b (English Elpenor)
and it will wait and be quiet for the salvation of the Lord.	and shall wait for, and quietly expect salvation of the Lord.

Hosea 2:23 (Tanakh)	Hosea 2:23 (KJV)	Hosea 2:23 (NET)
And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.	And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.	Then I will plant her as my own in the land. I will have pity on ‘No Pity’ (Lo-Ruhamah). I will say to ‘Not My People’ (Lo-Ammi), ‘You are my people!’ And he will say, ‘You are my God!’”

Hosea 2:23 (Septuagint BLB)	Hosea 2:25 (Septuagint Elpenor)
καὶ σπερῶ αὐτὴν ἐμαυτῷ ἐπὶ τῆς γῆς καὶ ἐλεήσω τὴν Οὐκ-ἠλεημένην καὶ ἐρῶ τῷ Οὐ-λαῷ-μου λαός μου εἶ σύ καὶ αὐτὸς ἐρεῗ κύριος ὁ θεός μου εἶ σύ	καὶ σπερῶ αὐτὴν ἐμαυτῷ ἐπὶ τῆς γῆς καὶ ἐλεήσω τὴν Οὐκ-ἠλεημένην καὶ ἐρῶ τῷ Οὐ-λαῷ-μου· λαός μου εἰ σύ, καὶ αὐτὸς ἐρεῖ· Κύριος ὁ Θεός μου εἶ σύ
Hosea 2:23 (NETS)	Hosea 2:25 (English Elpenor)
and I will sow her for myself in the land. And I will have pity on Not Pitied, and I will say to Not My People, “You are my people,” and he shall say, “You are the Lord my God.”	And I will sow her to me on the earth; and will love her that was not loved, and will say to that which was not my people, Thou art my people; and they shall say, Thou art the Lord my God.

Hosea 1:10 (Tanakh)	Hosea 1:10 (KJV)	Hosea 1:10 (NET)
Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.	Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.	“However, in the future the number of the people of Israel will be like the sand of the sea that can be neither measured nor numbered. Although it was said to them, ‘You are not my people,’ it will be said to them, ‘You are children of the living God!’

Hosea 1:10 (Septuagint BLB)	Hosea 2:1 (Septuagint Elpenor)
καὶ ἦν ὁ ἀριθμὸς τῶν υἱῶν Ισραηλ ὡς ἡ ἄμμος τῆς θαλάσσης ἣ οὐκ ἐκμετρηθήσεται οὐδὲ ἐξαριθμηθήσεται καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη αὐτοῗς οὐ λαός μου ὑμεῗς ἐκεῗ κληθήσονται υἱοὶ θεοῦ ζῶντος	ΚΑΙ ἦν ὁ ἀριθμὸς τῶν υἱῶν ᾿Ισραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, ἣ οὐκ ἐκμετρηθήσεται οὐδὲ ἐξαριθμηθήσεται. καὶ ἔσται ἐν τῷ τόπῳ, οὗ ἐρρέθη αὐτοῖς· οὐ λαός μου ὑμεῖς, κληθήσονται καὶ αὐτοὶ υἱοὶ Θεοῦ ζῶντος
Hosea 1:10 (NETS)	Hosea 2:1 (English Elpenor)
And the number of the sons of Israel was like the sand of the sea, which shall not be measured nor numbered, and it shall be, in the place where it was said to them, “You are not my people,” they too shall be called, “sons of a living god.”	Yet the number of the children of Israel was as the sand of the sea, which shall not be measured nor numbered: and it shall come to pass, [that] in the place where it was said to them, Ye are not my people, even they shall be called the sons of the living God.

Hosea 1:11 (Tanakh)	Hosea 1:11 (KJV)	Hosea 1:11 (NET)
Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel.	Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel.	Then the people of Judah and the people of Israel will be gathered together. They will appoint for themselves one leader, and will flourish in the land. Certainly, the day of Jezreel will be great!

Hosea 1:11 (Septuagint BLB)	Hosea 2:2 (Septuagint Elpenor)
καὶ συναχθήσονται οἱ υἱοὶ Ιουδα καὶ οἱ υἱοὶ Ισραηλ ἐπὶ τὸ αὐτὸ καὶ θήσονται ἑαυτοῗς ἀρχὴν μίαν καὶ ἀναβήσονται ἐκ τῆς γῆς ὅτι μεγάλη ἡ ἡμέρα τοῦ Ιεζραελ	καὶ συναχθήσονται υἱοὶ ᾿Ιούδα καὶ οἱ υἱοὶ ᾿Ισραὴλ ἐπὶ τὸ αὐτὸ καὶ θήσονται ἑαυτοῖς ἀρχὴν μίαν καὶ ἀναβήσονται ἐκ τῆς γῆς, ὅτι μεγάλη ἡ ἡμέρα τοῦ ᾿Ιεζραέλ
Hosea 1:11 (NETS)	Hosea 2:2 (English Elpenor)
And the sons of Ioudas and the sons of Israel shall be gathered together, and they shall set up for themselves one realm, and they shall go up from the land, for great shall be the day of Jezrael.	And the children of Juda shall be gathered, and the children of Israel together, and shall appoint themselves one head, and shall come up out of the land: for great [shall be] the day of Jezrael.

Leviticus 5:21 (Tanakh)	Leviticus 6:2 (KJV)	Leviticus 6:2 (NET)
If any one sin, and commit a trespass against HaShem, and deal falsely with his neighbour in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbour;	If a soul sin, and commit a trespass against the LORD, and lie unto his neighbour in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbour;	“When a person sins and commits a trespass against the Lord by deceiving his fellow citizen in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen,

Leviticus 6:2 (Septuagint BLB)	Leviticus 5:21 (Septuagint Elpenor)
ψυχὴ ἐὰν ἁμάρτῃ καὶ παριδὼν παρίδῃ τὰς ἐντολὰς κυρίου καὶ ψεύσηται τὰ πρὸς τὸν πλησίον ἐν παραθήκῃ ἢ περὶ κοινωνίας ἢ περὶ ἁρπαγῆς ἢ ἠδίκησέν τι τὸν πλησίον	ψυχὴ ἣ ἐὰν ἁμάρτῃ καὶ παριδὼν παρίδῃ τὰς ἐντολὰς Κυρίου καὶ ψεύσηται τὰ πρὸς τὸν πλησίον ἐν παραθήκῃ ἢ περὶ κοινωνίας ἢ περὶ ἁρπαγῆς ἢ ἠδίκησέ τι τὸν πλησίον
Leviticus 6:2 (NETS)	Leviticus 5:21 (English Elpenor)
If a soul sins and by overlooking disregards the commandments of the Lord and falsifies matters pertaining to his neighbor—in a deposit or regarding joint ownership or regarding plunder or did his neighbor some wrong	The soul which shall have sinned, and willfully overlooked the commandments of the Lord, and shall have dealt falsely in the affairs of his neighbour in the matter of a deposit, or concerning fellowship, or concerning plunder, or has in anything wronged his neighbour,

Leviticus 5:22 (Tanakh)	Leviticus 6:3 (KJV)	Leviticus 6:3 (NET)
or have found that which was lost, and deal falsely therein, and swear to a lie; in any of all these that a man doeth, sinning therein;	Or have found that which was lost, and lieth concerning it, and sweareth falsely; in any of all these that a man doeth, sinning therein:	or has found something lost and denies it and swears falsely concerning any one of the things that someone might do to sin—

Leviticus 6:3 (Septuagint BLB)	Leviticus 5:22 (Septuagint Elpenor)
ἢ εὗρεν ἀπώλειαν καὶ ψεύσηται περὶ αὐτῆς καὶ ὀμόσῃ ἀδίκως περὶ ἑνὸς ἀπὸ πάντων ὧν ἐὰν ποιήσῃ ὁ ἄνθρωπος ὥστε ἁμαρτεῗν ἐν τούτοις	ἢ εὗρεν ἀπώλειαν καὶ ψεύσηται περὶ αὐτῆς καὶ ὀμόσῃ ἀδίκως περὶ ἑνὸς ἀπὸ πάντων, ὧν ἐὰν ποιήσῃ ὁ ἄνθρωπος, ὥστε ἁμαρτεῖν ἐν τούτοις
Leviticus 6:3 (NETS)	Leviticus 5:22 (English Elpenor)
or has found a loss and lied about it—and he swears falsely about one of all which a man may do in order to sin by these,	or has found that which was lost, and shall have lied concerning it, and shall have sworn unjustly concerning [any] one of all the things, whatsoever a man may do, so as to sin hereby;

Leviticus 5:23 (Tanakh)	Leviticus 6:4 (KJV)	Leviticus 6:4 (NET)
then it shall be, if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was deposited with him, or the lost thing which he found,	Then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found,	when it happens that he sins and he is found guilty, then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, or the lost thing that he had found,

Leviticus 6:4 (Septuagint BLB)	Leviticus 5:23 (Septuagint Elpenor)
καὶ ἔσται ἡνίκα ἐὰν ἁμάρτῃ καὶ πλημμελήσῃ καὶ ἀποδῷ τὸ ἅρπαγμα ὃ ἥρπασεν ἢ τὸ ἀδίκημα ὃ ἠδίκησεν ἢ τὴν παραθήκην ἥτις παρετέθη αὐτῷ ἢ τὴν ἀπώλειαν ἣν εὗρεν	καὶ ἔσται ἡνίκα ἐὰν ἁμάρτῃ καὶ πλημμελήσῃ, καὶ ἀποδῷ τὸ ἅρπαγμα, ὃ ἥρπασεν, ἢ τὸ ἀδίκημα, ὃ ἠδίκησεν, ἢ τὴν παραθήκην, ἥτις παρετέθη αὐτῷ, ἢ τὴν ἀπώλειαν, ἣν εὗρεν
Leviticus 6:4 (NETS)	Leviticus 5:23 (English Elpenor)
then it shall be whenever he sins and is in error and restores the booty which he seized or the injustice he committed or the deposit which was deposited with him or the loss which he found	it shall come to pass, whensoever he shall have sinned, and transgressed, that he shall restore the plunder which he has seized, or [redress] the injury which he has committed, or restore the deposit which was entrusted to him, or the lost article which he has found of any kind,

Leviticus 5:24 (Tanakh)	Leviticus 6:5 (KJV)	Leviticus 6:5 (NET)
or any thing about which he hath sworn falsely, he shall even restore it in full, and shall add the fifth part more thereto; unto him to whom it appertaineth shall he give it, in the day of his being guilty.	Or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass offering.	or anything about which he swears falsely. He must restore it in full and add one-fifth to it; he must give it to its owner when he is found guilty.

Leviticus 6:5 (Septuagint BLB)	Leviticus 5:24 (Septuagint Elpenor)
ἀπὸ παντὸς πράγματος οὗ ὤμοσεν περὶ αὐτοῦ ἀδίκως καὶ ἀποτείσει αὐτὸ τὸ κεφάλαιον καὶ τὸ πέμπτον προσθήσει ἐπ᾽ αὐτό τίνος ἐστίν αὐτῷ ἀποδώσει ᾗ ἡμέρᾳ ἐλεγχθῇ	ἀπὸ παντὸς πράγματος, οὗ ὤμοσε περὶ αὐτοῦ ἀδίκως, καὶ ἀποτίσει αὐτὸ τὸ κεφάλαιον καὶ τὸ ἐπίπεμπτον προσθήσει ἐπ᾿ αὐτό· τίνος ἐστίν, αὐτῷ ἀποδώσει ᾗ ἡμέρᾳ ἐλεγχθῇ
Leviticus 6:5 (NETS)	Leviticus 5:24 (English Elpenor)
because of every matter about that which he swore about unjustly, he shall also repay the capital itself, and he shall add to it one fifth. Whosesoever it is, he shall restore to him on the day he should be convicted.	about which he swore unjustly, he shall even restore it in full; and he shall add to it a fifth part besides; he shall restore it to him whose it is in the day in which he happens to be convicted.

The Lost Son of Perdition, Part 5

Back to Isaiah 53:10-12, Part 3

Back to Patterns of Evidence: Exodus

Back to Romans, Part 18

Back to Romans, Part 21

Back to Peter’s Third Gospel Proclamation

Back to Christianity, Part 1

Back to Nothing True, Part 3

Back to Who Am I? Part 14

^[1] Romans 9:17 (NET)

^[2] Romans 9:6, 7 (NET)

^[3] Matthew 3:9 (NET)

^[4] Romans 9:8b (NET)

^[5] Romans 8:14 (NET)

^[6] 1 Corinthians 15:50 (NET) Table

^[7] Acts 13:44-52; 14:1-6; 14:19, 20; Acts 17:1-5; 18:5, 6; 18:12-17 and 19:8, 9

^[8] Romans 9:3-5 (NET)

^[9] Romans 9:6a (NET)

^[10] Romans 11:25b (NET) Table

^[11] Philippians 3:9b (NET)

^[12] Romans 11:32 (NET)

^[13] “Greek Verbs (Shorter Definitions),” Verbal Moods

^[14] John Gill’s Exposition of the Bible, Romans 11:32

^[15] ibid.

^[16] Acts 13:42, 43; 14:1; Acts 17:4; 18:8; and 19:1-7

^[17] John Gill’s Exposition of the Bible, Romans 9:22

^[18] Galatians 5:22, 23a

^[19] John 4:14b (NET) Table

^[20] Romans 11:29 (NET)

Romans, Part 42

Posted on April 17, 2013 by admin

For I do not want you to be ignorant (ἀγνοεῖν, a form of ἀγνοέω)^[1] of this mystery (μυστήριον),^[2] brothers and sisters, Paul continued, so that you may not be conceited (φρόνιμοι, a form of φρόνιμος^[3]; [παρ᾿] ἑαυτοῖς φρόνιμοι)… The Greek word ἀγνοεῖν, translated ignorant above, was translated unaware in Paul’s revelation of that affliction which was so integral a part of, if not the impetus for, the understanding that became his letter to the Romans: For we do not want you to be unaware (ἀγνοεῖν, a form of ἀγνοέω), brothers and sisters, regarding the affliction that happened to us in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living. Indeed we felt as if the sentence of death had been passed against us, so that we would not trust (πεποιθότες, a form of πείθω)^[4] in ourselves but in God who raises the dead.^[5]

The word πεποιθότες, translated trust above, leads back to Paul’s point in Romans (as articulated in his letter to Philippi): Beware of the dogs, beware of the evil workers, beware of those who mutilate the flesh! For we are the circumcision, the ones who worship by the Spirit of God, exult in Christ Jesus, and do not rely (πεποιθότες, a form of πείθω) on human credentials (σαρκὶ, a form of σάρξ)…^[6] To translate σαρκὶ as human credentials obscures more than it illuminates.

The note in the NET admits that the Greek reads, “have no confidence in the flesh” as it is translated in the NKJV. Still, it seems to me that the most natural reading of καὶ οὐκ ἐν σαρκὶ πεποιθότες would be “and not by flesh persuaded” or “and not by persuasion of flesh.” Paul was not concerned with human credentials, nor even an idolatry of self-worship, a confidence in the flesh, so much as the delusion of human flesh that righteousness comes by human efforts to keep God’s laws.

If someone thinks he has good reasons to put confidence (πεποιθέναι, another form of πείθω) in human credentials (σαρκὶ, a form of σάρξ), Paul continued, I have more: I was circumcised on the eighth day, from the people of Israel and the tribe of Benjamin, a Hebrew of Hebrews. I lived according to the law as a Pharisee. In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless. But these assets I have come to regard as liabilities because of Christ. More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! – that I may gain Christ, and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness.^[7]

For I do not want you to be ignorant (ἀγνοεῖν, a form of ἀγνοέω) of this mystery (μυστήριον), brothers and sisters, Paul wrote in Romans. Paul’s mystery (μυστήριον) was Jesus’ secret when He told his disciples, The secret (μυστήριον) of the kingdom of God has been given to you. But to those outside, everything is in parables, so that although they look they may look but not see, and although they hear they may hear but not understand, so they may not repent and be forgiven.”^[8]

Israel failed to obtain what it was diligently seeking, Paul had written earlier, but the elect obtained it. The rest were hardened, as it is written, “God gave them a spirit of stupor, eyes that would not see and ears that would not hear, to this very day.”^[9]

And Jesus was actively involved in fulfilling His Father’s will.

Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly realms in Christ. For he chose us in Christ before the foundation of the world that we may be holy and unblemished in his sight in love. He did this by predestining us to adoption as his sons through Jesus Christ, according to the pleasure of his will – to the praise of the glory of his grace that he has freely bestowed on us in his dearly loved Son. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace that he lavished on us in all wisdom and insight. He did this when he revealed to us the secret (μυστήριον) of his will, according to his good pleasure that he set forth in Christ, toward the administration of the fullness of the times, to head up all things in Christ – the things in heaven and the things on earth. In Christ we too have been claimed as God’s own possession, since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will so that we, who were the first to set our hope on Christ, would be to the praise of his glory. And when you heard the word of truth (the gospel of your salvation) – when you believed in Christ – you were marked with the seal of the promised Holy Spirit, who is the down payment of our inheritance, until the redemption of God’s own possession, to the praise of his glory.^[10]

For I do not want you to be ignorant (ἀγνοεῖν, a form of ἀγνοέω)^[11] of this mystery (μυστήριον),^[12] brothers and sisters, Paul wrote, so that you may not be conceited (φρόνιμοι, a form of φρόνιμος; [παρ᾿] ἑαυτοῖς φρόνιμοι). The idiom παρ᾿ ἑαυτοῖς φρόνιμοι translated conceited is literally from or by themselves wise. It is similar to ἵνα μὴ πεποιθότες ὦμεν ἐφ᾿ ἑαυτοῖς (literally so that not be persuaded to be or to exist upon ourselves) from: Indeed we felt as if the sentence of death had been passed against us, so that we would not trust (πεποιθότες, a form of πείθω) in ourselves but in God who raises the dead.^[13] Later in Romans Paul wrote, Live in harmony with one another; do not be haughty but associate with the lowly. Do not be conceited (φρόνιμοι παρ᾿ ἑαυτοῖς). Do not repay anyone evil for evil; consider what is good before all people.^[14]

Paul had tended to use φρόνιμοι (a form of φρόνιμος; wise) in this form in a sarcastic or even mocking manner: We are fools for Christ, but you are wise (φρόνιμοι) in Christ! We are weak, but you are strong! You are distinguished, we are dishonored!^[15] And, For since you are so wise (φρόνιμοι), you put up with fools gladly.^[16] Paul didn’t want us to be wise from or by ourselves any more than he wanted us to be persuaded to be or to exist upon ourselves. And so what was this mystery or secret Paul didn’t want us to be ignorant or unaware of?

A partial hardening has happened to Israel until the full (πλήρωμα)^[17] number of the Gentiles has come in (εἰσέλθῃ, a form of εἰσέρχομαι). And so all Israel will be saved…^[18] Did Paul mean all Israel as in all who are descended from Israel? Or did he rename all descended from Israel who believe and all Gentiles who believe all Israel?

For not all those who are descended from Israel are truly Israel, Paul wrote earlier, nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.”^[19] This seemed like a strong argument that all Israel cannot mean “all who are descended from Israel,” until I put the verse back in context. This means, Paul continued, it is not the children of the flesh who are the children of God; rather, the children of promise are counted as descendants.^[20]

So what promise did Paul have in mind when he wrote, And so all Israel will be saved (Romans 11:26, 27 NET)?

And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion; he will remove ungodliness from Jacob. And this is my covenant with them, when I take away their sins.”

The Deliverer will remove ungodliness (ἀσεβείας, a form of ἀσέβεια)^[21] from Jacob. This ungodliness brought God’s wrath in the first place: For the wrath of God is revealed from heaven against all ungodliness (ἀσέβειαν, another form of ἀσέβεια) and unrighteousness of people who suppress the truth by their unrighteousness…^[22] Today the quotation from Isaiah reads, A protector comes to Zion, to those in Jacob who repent of their rebellious deeds,^[23] when translated from a contemporary understanding of Hebrew. But the rabbis who translated the Septuagint into Greek about two centuries before the Lord Jesus was rejected as Messiah translated it this way:

Paul

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

…he will remove ungodliness from Jacob.

Romans 11:26b (NET)

ἀποστρέψει ἀσεβείας ἀπὸ Ιακωβ

Isaiah 59:20b

ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ

Romans 11:26b

The phrase when I take away their sins is not part of the quotation from Isaiah 59:20, 21. I think Paul interjected it to cue us as to which covenant he had in mind, namely, the new covenant (Jeremiah 31:33-35 NET).

“But I will make a new covenant with the whole nation of Israel after I plant them back in the land,” says the Lord. “I will put my law within them and write it on their hearts and minds. I will be their God and they will be my people. People will no longer need to teach their neighbors and relatives to know me. For all of them, from the least important to the most important, will know me,” says the Lord. “For I will forgive their sin and will no longer call to mind the wrong they have done” [Table]. The Lord has made a promise to Israel. He promises it as the one who fixed the sun to give light by day and the moon and stars to give light by night. He promises it as the one who stirs up the sea so that its waves roll. He promises it as the one who is known as the Lord who rules over all.

I will not reject all the descendants of Israel because of all that they have done,^[24] the Lord promised. In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers,^[25] Paul concluded. And I think he meant all the descendants of Israel.

Addendum (7/7/2015): Jim Searcy has published that the Septuagint is a hoax written by Origen and Eusebius 200 hundred years after Christ. “In fact, the Septuagint ‘quotes’ from the New Testament and not vice versa…” His contention is that the “King James Version is the infallible Word of God.” So, I’ll re-examine the quotations above with the KJV.

Paul

KJV

NET Bible (Greek parallel text)

…and shall turn away ungodliness from Jacob:

Romans 11:26b (KJV)

…and unto them that turn from transgression in Jacob…

Isaiah 59:20b

ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ

Romans 11:26b

Cleary, Paul’s quotation is not as it is written in Isaiah 59:20 if the “King James Version is the infallible Word of God.”

Romans, Part 43

Back to Fear – Exodus, Part 8

Back to Torture, Part 2

Back to Romans, Part 58

^[3] Romans 11:25a (NET)

^[5] 2 Corinthians 1:8, 9 (NET)

^[6] Philippians 3:3 (NET) Table

^[7] Philippians 3:4-8 (NET)

^[8] Mark 4:11, 12 (NET)

^[9] Romans 11:7, 8 (NET)

^[10] Epehsians 1:3-14 (NET)

^[13] 2 Corinthians 1:8, 9 (NET)

^[14] Romans 12:16, 17 (NET)

^[15] 1 Corinthians 4:10 (NET)

^[16] 2 Corinthians 11:19 (NET)

^[18] Romans 11:25b, 26a (NET)

^[19] Romans 9:6b, 7 (NET)

^[20] Romans 9:8 (NET)

^[22] Romans 1:18 (NET)

^[23] Isaiah 59:20 (NET)

^[24] Jeremiah 31:37 (NET)

^[25] Romans 11:28 (NET)

Romans, Part 35

Posted on December 27, 2012 by admin

After the crescendo of faith and victory in Christ at the end of chapter eight, Paul’s abrupt admission at the beginning of chapter nine is disconcerting. I am telling the truth in Christ (I am not lying!), for my conscience assures me in the Holy Spirit – I have great sorrow and unceasing anguish in my heart.^[1] But the sense of his great sorrow and unceasing anguish comes with its cause. For I could wish that I myself were accursed – cut off from Christ – for the sake of my people, my fellow countrymen, who are Israelites.^[2] This has become more personal to me as I reflect on the fundamentalist Christians who are my people by birth.

To them, Paul continued writing about the descendants of Israel, belong the adoption as sons, the glory, the covenants, the giving of the law, the temple worship, and the promises. To them belong the patriarchs, and from them, by human descent, came the Christ, who is God over all, blessed forever! Amen.^[3] While this is objectively true of Israel I grew up feeling it subjectively, that fundamentalist Christians were the true heirs of it all. It is not as though the word of God had failed,^[4] Paul continued. What does it mean for the righteousness of God through the faithfulness of Jesus Christ for all who believe^[5] when the people for whom it was prepared rejected the Gospel of Christ?

This sounds, even to my ear, like a harsh judgment of the fundamentalist Christians I call my people. But I am taking the absence of internet chatter regarding the movie “Courageous” as anecdotal evidence. I only found one comment from a Lutheran theologian criticizing “Courageous” for being too synergistic (not monergistic enough). I had to look it up, too, so I won’t choose up sides and argue theological jargon. It makes me feel a little too much like a Gentile living in the futility of [my] thinking.^[6]

I will simply say that the character Adam in the movie sought to have his own righteousness derived from his own reading of the Bible as a list of rules he resolved (or, swore an oath) to keep. Then he became a stumblingblock to others as they followed him in his defection from Christ’s righteousness. This is clearly part of the dung^[7] Paul had rejected of his past life as a Pharisee. And the silence on the internet is deafening when compared to the outrage over the movie “End of the Spear,” when a gay Christian was hired to portray a missionary and his son.

As I have written before I didn’t see this either as I watched the movie. We fundamentalist Christians are so accustomed to being tossed back and forth by waves of the latest spiritual fad, and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes,^[8] and so dissatisfied with the lives we lead by faith alone^[9] that Adam’s neo-Phariseeism seems completely right and natural to us. We are they who maintain the outward appearance of religion but…have repudiated its power,^[10] the power he exercised in Christ when he raised him from the dead,^[11] the righteousness that comes from his Spirit, his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness, and his self-control.^[12]

For not all those who are descended from Israel are truly Israel,^[13] Paul began to explain how the word of God had not failed, nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.”^[14] This seemed like an ad hoc argument to me, since all the descendants of Israel (Jacob) were also descendents of Isaac his father. But then Paul reiterated the point he had made over and over in Romans, This means it is not the children of the flesh (σαρκὸς, a form of σάρξ)^[15] who are the children of God; rather, the children of promise (ἐπαγγελίας, a form of ἐπαγγελία)^[16] are counted (λογίζεται, a form of λογίζομαι)^[17] as descendants.^[18] This is the same distinction Paul made between those born only of the flesh and those born of the flesh and of the Spirit,^[19] and those who live according to the flesh and those who live according the Spirit.^[20]

And look, I am sending you what my Father promised^[21] (ἐπαγγελίαν, another form of ἐπαγγελία), the resurrected Jesus told the children of promise (all descended from Israel) just before He was taken up into heaven.^[22] While [Jesus] was with them, Luke reiterated in Acts, he declared, “Do not leave Jerusalem, but wait there for what my Father promised (ἐπαγγελίαν, another form of ἐπαγγελία), which you heard about from me. For John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”^[23] This Jesus God raised up, and we are all witnesses of it, Peter declared in his first sermon on Pentecost. So then, exalted to the right hand of God, and having received the promise (ἐπαγγελίαν, another form of ἐπαγγελία) of the Holy Spirit from the Father, he has poured out what you both see and hear.^[24]

For this is what the promise (ἐπαγγελίας, a form of ἐπαγγελία) declared: Paul continued. “About a year from now I will return and Sarah will have a son.”^[25] Not only that, but when Rebekah had conceived children by one man, our ancestor Isaac – even before they were born or had done anything good or bad (so that God’s purpose in election would stand, not by works but by his calling) – it was said to her, “The older will serve the younger,” just as it is written: “Jacob I loved, but Esau I hated.”^[26] This kind of talk rubs those born only of the flesh of Adam, those who are content with their own works, the wrong way. Paul knew that.

What shall we say then? Paul continued. Is there injustice with God?^[27] In other words, by what right did God distinguish between Esau and Jacob before they were born or had done anything good or bad? Too often, I have missed the point here, rationalizing that God knew what Esau and Jacob would do before they were born. But Paul said, Absolutely not! For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”^[28] Even as He gave Moses the law that defined sin, God reserved for Himself the right to have mercy and compassion on any He chose to have mercy and compassion. So then, Paul concluded, it does not depend on human desire or exertion, but on God who shows mercy.^[29]

For the scripture says to Pharaoh: Paul continued to make his point doubly strong and doubly clear by declaring its inverse. “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.” So then, God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.^[30] Again, such talk infuriates one depending on his own works for glory, honor and salvation. You will say to me then, “Why does he still find fault? For who has ever resisted his will?”^[31] But Paul didn’t back down (Romans 9:20-29 NET).

But who indeed are you – a mere human being – to talk back to God? Does what is molded say to the molder, “Why have you made me like this?” Has the potter no right to make from the same lump of clay one vessel for special use and another for ordinary use? But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction? And what if he is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory – even us, whom he has called, not only from the Jews but also from the Gentiles? As he also says in Hosea: “I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ‘My beloved.’” “And in the very place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God.’” And Isaiah cries out on behalf of Israel, “Though the number of the children of Israel are as the sand of the sea, only the remnant will be saved, for the Lord will execute his sentence on the earth completely and quickly.” Just as Isaiah predicted, “If the Lord of armies had not left us descendants, we would have become like Sodom, and we would have resembled Gomorrah.”

Now if one reads the passage above, and suspects that he or she has been hardened by God into an object of wrath, and begins to fear rather than to mock, take heart. You have begun to hear the word of the Lord. He is calling you. And the righteous prayer that justifies is near you, on your lips. God, be merciful to me, sinner that I am!^[32]

Paul’s OT Quotes – Romans 9:1-20

Romans, Part 36

Back to Justice, Vengeance and Punishment

Back to Fear – Genesis, Part 5

Back to Romans, Part 37

Back to Romans, Part 39

Back to Romans, Part 40

Back to Fear – Exodus, Part 2

Back to Antichrist, Part 1

Back to Fear – Exodus, Part 3

Back to Romans, Part 44

Back to Fear – Exodus, Part 8