Father, Son and Holy Spirit – Part 11

This is a continuation of my intent to become much more familiar with the Greek translation of יְהֹוָ֨ה (Yᵊhōvâ) and יֱהֹוִה֙ (yᵊhōvâ) in the Septuagint. I’ll begin with part of the Lord’s curse of the serpent to briefly consider another issue:

Masoretic Text

Septuagint

Genesis 3:15 (Tanakh) Table

Genesis 3:15 (NET)

Genesis 3:15 (NETS) Table

Genesis 3:15 (English Elpenor)

And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise (יְשֽׁוּפְךָ֣) thy head, and thou shalt bruise (תְּשׁוּפֶ֥נּוּ) their heel.’ And I will put hostility between you and the woman and between your offspring and her offspring; he will strike (šûp̄, ישופך) your head, and you will strike (šûp̄, תשופנו) his heel.” And I will put enmity between you and between the woman and between your offspring and between her offspring; he will watch (τηρήσει) your head, and you will watch (τηρήσεις) his heel.” And I will put enmity between thee and the woman and between thy seed and her seed, he shall watch against (τηρήσει) thy head, and thou shalt watch against (τηρήσεις) his heel.

An entry titled “Seed of the woman” in Wikipedia online reads:

In Christianity, Genesis 3:15 is known as the protevangelium. This is a compound of two Greek words, protos meaning “first” and evangelion meaning “good news” or “gospel”. Thus, the verse is commonly referred to as the first mention in the Bible of the “good news” of salvation…

Identification of the “seed of the woman” with Jesus goes back at least as far as Irenaeus (180 AD)[12][13]

I think of the NET as the “honest Bible,” not because it is necessarily the best overall translation, but because of its notes which “open the books” as it were on the scholarly guesswork that goes into Bible translation. An article by the Assistant Editor of the NET, “Consideration of Contexts in the Translation Philosophy of the NET Bible: Discussion and Examples,” reads:

Genesis 3:15 has had a long history of interpretation. At issue presently is whether this text refers to a single entity in conflict with another single entity, or whether groups are in view. The text of the verse in the NET Bible is as follows [not in the version online from which I quote]:

And I will put hostility between you and the woman and between your offspring and her offspring; they will attack your head, but you will attack their heel.

…At this time, the future coming of the Messiah had not been revealed, neither to the initial participants of the narrative nor to the author of the book. Therefore, it would be foreign to the original context to bring that meaning back into the passage in translation.

So the Lord God took this opportunity to address the origin of man’s antipathy for snakes? Whether the man and woman or Moses knew of the “coming of the Messiah” is irrelevant. The Lord God knew. Did He converse with a snake about the destiny of snakes or with the ancient serpent,1 who is the devil and Satan?2

I will utilize the work of scholars shamelessly when it corresponds to what the Lord is teaching me of Himself from his word. When it doesn’t, I remember Paul’s insight into those who would have dragged the Galatians under the law (Galatians 4:17 NET):

They court you eagerly, but for no good purpose; they want to exclude you, so that you would seek them eagerly.

I don’t often encounter aggressive scholars attempting to exclude me from the grace of God. I must decide, however, if I will believe the scholar’s work I am reading at any given moment or the Lord’s leading through his word. It’s really not a difficult decision: The Lord fills me with faith3 in Him and his word. Scholars are powerless to do likewise.

The Wikipedia entry “Seed of the woman” continued:

In Romans 16:20, there is perhaps the clearest reference to the Protoevangelium in the New Testament, “And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.” Here, the seed of the woman is identified as “the God of peace”, and yet the Church is identified as the feet that will bruise Satan’s head.[18] Martin Luther, in his Lectures on Romans, also identifies the seed of the woman with “the word of God in the church”.[19]

This connection seemed forced until I searched for τηρήσει, translated watch (Septuagint), the word the rabbis chose for יְשֽׁוּפְךָ֣ (šûp̄), translated bruise (Tanakh, KJV) and strike (NET). It only occurs once in the New Testament (John 14:22-24 NET).

“Lord,” Judas (not Judas Iscariot) said, “what has happened that you are going to reveal yourself to us and not to the world?” Jesus replied, “If anyone loves me, he will obey (τηρήσει, a form of τηρέω) my word, and my Father will love him, and we will come to him and take up residence with him [Table]. The person who does not love me does not obey (τηρεῖ, another form of τηρέω) my words. And the word you hear is not mine, but the Father’s who sent me.

Choosing obey for τηρήσει and τηρεῖ highlighted one aspect of τηρέω: “to act and live in conformity to.” But consider another word of the Lord (John 12:31-33 NET):

Now is the judgment of this world; now the ruler of this world will be driven out. And I, when I am lifted up from the earth, will draw all people to myself.” (Now he said this to indicate clearly what kind of death he was going to die) [Table].

It is not readily apparent how to “act and live in conformity to” this word. It is fairly straightforward how “to guard, keep watch over” it; how “to remain alert in anticipation” of it; how “to watch out for the loss of” it and “to inspect” it “closely”:

What is the judgment of this world? Jesus will draw all to Himself. How will the ruler of this world be driven out? Jesus will draw all to Himself. What did He mean by: I am lifted up from the earth? He said this to indicate clearly what kind of death he was going to die (e.g., crucifixion). The Greek word translated when was ἐὰν, if. In other words, if Jesus is crucified, He will draw all to Himself. To say He will not draw all to Himself is logically equivalent to saying He was not crucified: modus tollens.

Keeping this word makes it much easier to obey another in faith (Matthew 28:18-20 NET):

Then Jesus came up and said to them, “All authority in heaven and on earth has been given to me [Table]. Therefore4 go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit [Table], teaching them to obey (τηρεῖν, another form of τηρέω) everything I have commanded you. And remember, I am with you always, to the end of the age[Table].

The Lord turned to the woman:

Masoretic Text

Septuagint

Genesis 3:16 (Tanakh)

Genesis 3:16 (NET)

Genesis 3:16 (NETS)

Genesis 3:16 (English Elpenor)

Unto the woman He said: ‘I will greatly multiply thy pain (עִצְּבוֹנֵ֣ךְ) and thy travail (וְהֵֽרֹנֵ֔ךְ); in pain (בְּעֶ֖צֶב) thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’ To the woman he said, “I will greatly increase your labor (hērāyôn, והרנך ) pains (ʿiṣṣāḇôn, עצבונך); with pain (ʿēṣeḇ, בעצב) you will give birth to children. You will want to control your husband, but he will dominate you.” And to the woman he said, “I will increasingly increase your pains (τὰς λύπας σου) and your groaning (καὶ τὸν στεναγμόν σου); with pains (ἐν λύπαις) you will bring forth children. And your recourse will be to your husband, and he will dominate you.” And to the woman he said, I will greatly multiply thy pains (τὰς λύπας σου) and thy groanings (καὶ τὸν στεναγμόν σου); in pain (ἐν λύπαις) thou shalt bring forth children, and thy submission shall be to thy husband, and he shall rule over thee.

In the Septuagint two different Hebrew words, עִצְּבוֹנֵ֣ךְ (ʿiṣṣāḇôn) and בְּעֶ֖צֶב (ʿēṣeḇ), were translated with forms of λύπη: λύπας and λύπαις. Jesus used the analogy of a woman’s reactions to childbirth to forewarn and promise his disciples how they would react to his death and resurrection (John 16:20-22 NET).

I tell you the solemn truth, you will weep and wail, but the world will rejoice; you will be sad (λυπηθήσεσθε, a form of λυπέω), but your sadness (λύπη) will turn into joy. When a woman gives birth, she has distress (λύπην, another form of λύπη) because her time has come, but when her child is born, she no longer5 remembers the suffering because of her joy that a human being has been born into the world. So also you have sorrow (λύπην, another form of λύπη) now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you.

The Lord turned to the man.

Masoretic Text

Septuagint

Genesis 3:17-19 (Tanakh)

Genesis 3:17-19 (NET)

Genesis 3:17-19 (NETS)

Genesis 3:17-19 (English Elpenor)

And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil (בְּעִצָּבוֹן֙) shalt thou eat of it all the days of thy life. But to Adam he said, “Because you obeyed your wife and ate from the tree about which I commanded you, ‘You must not eat from it,’ the ground is cursed because of you; in painful toil (ʿiṣṣāḇôn, בעצבון) you will eat of it all the days of your life. Then to Adam he said, “Because you have listened to the voice of your wife and have eaten from the tree of which I commanded you, of this one alone, not to eat from it, cursed is the earth in your labors; with pains (ἐν λύπαις) you will eat it all the days of your life; And to Adam he said, Because thou hast hearkened to the voice of thy wife, and eaten of the tree concerning which I charged thee of it only not to eat– of that thou hast eaten, cursed [is] the ground in thy labours, in pain (ἐν λύπαις) shalt thou eat of it all the days of thy life.
Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. It will produce thorns and thistles for you, but you will eat the grain of the field. thorns and thistles it shall cause to grow up for you, and you will eat the herbage of the field. Thorns and thistles shall it bring forth to thee, and thou shalt eat the herb of the field.
In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’ By the sweat of your brow you will eat food until you return to the ground, for out of it you were taken; for you are dust, and to dust you will return.” By the sweat of your face you will eat bread until you return to the earth from which you were taken, for you are earth and to earth you will depart.” In the sweat of thy face shalt thou eat thy bread until thou return to the earth out of which thou wast taken, for earth thou art and to earth thou shalt return.

Here again, בְּעִצָּבוֹן֙ (ʿiṣṣāḇôn)—in toil (Tanakh), in sorrow (KJV), in painful toil (NET)—was translated with a form of λύπη: ἐν λύπαις. Paul alluded to this worldly sadness [that] brings about death (2 Corinthians 7:8-10 NET):

For even if I made you sad (ἐλύπησα, a form of λυπέω) by my letter, I do not regret having written it (even though I did regret it, for I see that my letter made you sad [ἐλύπησεν, another form of λυπέω], though only for a short time). Now I rejoice, not because you were made sad (ἐλυπήθητε, another form of λυπέω), but because you were made sad (ἐλυπήθητε, another form of λυπέω) to the point of repentance. For you were made sad (ἐλυπήθητε, another form of λυπέω) as God intended, so that you were not harmed in any way by us. For sadness (λύπη) as intended by God produces a repentance that leads6 to salvation, leaving no regret, but worldly sadness (λύπη) brings about death.

This worldly sadness (λύπη) [that] brings about death7 was the Lord’s word to Adam (e.g., humanity): cursed is the earth in your labors; with pains (ἐν λύπαις) you will eat it all the days of your life8until you return to the earth from which you were taken, for you are earth and to earth you will depart.9 But sadness (λύπη) as intended by God produces a repentance that leads to salvation.10 In another essay I wrote:

The serpent trusted (Genesis 3:4, 5) his own partially true knowledge rather than God’s command. The woman trusted (Genesis 3:6) the serpent’s knowledge and her own desires rather than God’s command. The man trusted (Genesis 3:6) his wife rather than God’s command.

While there was no way to undo what had been done, this analysis points the way to a repentance that leads to salvation; namely, to trust God’s word over that of all others. The narrative continued:

Masoretic Text

Septuagint

Genesis 3:20 (Tanakh)

Genesis 3:20 (NET)

Genesis 3:20 (NETS)

Genesis 3:20 (English Elpenor)

And the man called his wife’s name Eve (חַוָּ֑ה); because she was the mother of all living (חָֽי). The man named his wife Eve (ḥaûâ, חוה), because she was the mother of all the living (ḥay, חי). And Adam called the name of his wife Life (Ζωή), because she is the mother of all the living (τῶν ζώντων). And Adam called the name of his wife Life (Ζωή), because she was the mother of all living (τῶν ζώντων).

Though this is an interesting choice of names, I find it difficult to glean whether Adam had repented or continued to trust in his wife. Nevertheless, the Lord God made clothes for both of them, to cover their newly perceived nakedness.

Masoretic Text

Septuagint

Genesis 3:21 (Tanakh)

Genesis 3:21 (NET)

Genesis 3:21 (NETS)

Genesis 3:21 (English Elpenor)

And HaShem (יְהֹוָ֨ה) G-d (אֱלֹהִ֜ים) made for Adam and for his wife garments of skins, and clothed them. The Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) made garments from skin for Adam and his wife, and clothed them. And the Lord (κύριος) God ( θεὸς) made leather tunics for Adam and for his wife and clothed them. And the Lord (Κύριος) God ( Θεὸς) made for Adam and his wife garments of skin, and clothed them.

Here the narrator called God יְהֹוָ֨ה (Yᵊhōvâ), which was corroborated by Κύριος in the Septuagint. If Adam or Eve had any lingering uncertainty about death, the corpses of the animals the Lord skinned to clothe them was a vivid education.

Masoretic Text

Septuagint

Genesis 3:22-24 (Tanakh)

Genesis 3:22-24 (NET)

Genesis 3:22-24 (NETS)

Genesis 3:22-24 (English Elpenor)

And HaShem (יְהֹוָ֣ה) G-d (אֱלֹהִ֗ים) said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever’ [Table]. And the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) said, “Now that the man has become like one of us, knowing good and evil, he must not be allowed to stretch out his hand and take also from the tree of life and eat, and live forever.” Then God ( θεός) said, “See, Adam has become like one of us, knowing good and evil, and now perhaps he might reach out his hand and take of the tree of life and eat, and live forever” [Table]. And God ( Θεός) said, Behold, Adam is become as one of us, to know good and evil, and now lest at any time he stretch forth his hand, and take of the tree of life and eat, and [so] he shall live forever–
Therefore HaShem (יְהֹוָ֥ה) G-d (אֱלֹהִ֖ים) sent him forth from the garden of Eden, to till the ground from whence he was taken [Table]. So the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) expelled him from the orchard in Eden to cultivate the ground from which he had been taken. And the Lord (κύριος) God ( θεὸς) sent him forth from the orchard of delight to till the earth from which he was taken [Table]. So the Lord (Κύριος) God ( Θεὸς) sent him forth out of the garden of Delight to cultivate the ground out of which he was taken.
So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep (לִשְׁמֹ֕ר) the way to the tree of life. When he drove the man out, he placed on the eastern side of the orchard in Eden angelic sentries who used the flame of a whirling sword to guard (šāmar, לשמר) the way to the tree of life. And he drove Adam out and caused him to dwell opposite the orchard of delight, and he stationed the cherubim and the flaming sword that turns, to guard (φυλάσσειν) the way to the tree of life. And he cast out Adam and caused him to dwell over against the garden of Delight, and stationed the cherubs and the fiery sword that turns about to keep (φυλάσσειν) the way of the tree of life.

The Lord God’s word is true: He did what He said and made it so. They will surely die. I’ll pick this up in another essay.

According to a note (72) in the NET Jesus alluded to Isaiah 66:14. A table comparing the Greek of John 16:22b with that of Isaiah 66:14 in the Septuagint follows:

Isaiah 66:14 (NET Parallel Greek)

Isaiah 66:14 (Septuagint BLB)

Isaiah 66:14 (Septuagint Elpenor)

πάλιν δὲ ὄψομαι ὑμᾶς, καὶ χαρήσεται ὑμῶν ἡ καρδία, καὶ τὴν χαρὰν ὑμῶν οὐδεὶς |αἴρει| ἀφ᾿ ὑμῶν καὶ ὄψεσθε καὶ χαρήσεται ὑμῶν ἡ καρδία καὶ τὰ ὀστᾶ ὑμῶν ὡς βοτάνη ἀνατελεῖ καὶ γνωσθήσεται χεὶρ κυρίου τοῖς σεβομένοις αὐτόν καὶ ἀπειλήσει τοῖς ἀπειθοῦσιν καὶ ὄψεσθε, καὶ χαρήσεται ἡ καρδία ὑμῶν, καὶ τὰ ὀστᾶ ὑμῶν ὡς βοτάνη ἀνατελεῖ καὶ γνωσθήσεται χεὶρ Κυρίου τοῖς φοβουμένοις αὐτόν, καὶ ἀπειλήσει τοῖς ἀπειθοῦσιν

Isaiah 66:14 (NET)

Isaiah 66:14 (NETS)

Isaiah 66:14 (English Elpenor)

but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. You shall see, and your heart shall rejoice, and your bones shall grow like grass, and the hand of the Lord shall be known to those who worship him, and he shall threaten those who disobey him. And ye shall see, and your heart shall rejoice, and your bones shall thrive like grass: and the hand of the Lord shall be known to them that fear him, and he shall threaten the disobedient.

Tables comparing Genesis 3:16; 3:17; 3:18; 3:19; 3:20; 3:21; 3:24 and Isaiah 66:14 in the Tanakh, KJV and NET; and tables comparing Genesis 3:16; 3:17; 3:18; 3:19; 3:20; 3:21; 3:24 and Isaiah 66:14 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Revelation 20:2, John 16:21 and 2 Corinthians 7:10 in the NET and KJV follow.

Genesis 3:16 (Tanakh)

Genesis 3:16 (KJV)

Genesis 3:16 (NET)

Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’ Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. To the woman he said, “I will greatly increase your labor pains; with pain you will give birth to children. You will want to control your husband, but he will dominate you.”

Genesis 3:16 (Septuagint BLB)

Genesis 3:16 (Septuagint Elpenor)

καὶ τῇ γυναικὶ εἶπεν πληθύνων πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου ἐν λύπαις τέξῃ τέκνα καὶ πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου καὶ αὐτός σου κυριεύσει καὶ τῇ γυναικὶ εἶπε· πληθύνων πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου· ἐν λύπαις τέξῃ τέκνα, καὶ πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου, καὶ αὐτός σου κυριεύσει

Genesis 3:16 (NETS)

Genesis 3:16 (English Elpenor)

And to the woman he said, “I will increasingly increase your pains and your groaning; with pains you will bring forth children. And your recourse will be to your husband, and he will dominate you.” And to the woman he said, I will greatly multiply thy pains and thy groanings; in pain thou shalt bring forth children, and thy submission shall be to thy husband, and he shall rule over thee.

Genesis 3:17 (Tanakh)

Genesis 3:17 (KJV)

Genesis 3:17 (NET)

And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life. And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; But to Adam he said, “Because you obeyed your wife and ate from the tree about which I commanded you, ‘You must not eat from it,’ the ground is cursed because of you; in painful toil you will eat of it all the days of your life.

Genesis 3:17 (Septuagint BLB)

Genesis 3:17 (Septuagint Elpenor)

τῷ δὲ Αδαμ εἶπεν ὅτι ἤκουσας τῆς φωνῆς τῆς γυναικός σου καὶ ἔφαγες ἀπὸ τοῦ ξύλου οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν ἀπ᾽ αὐτοῦ ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου ἐν λύπαις φάγῃ αὐτὴν πάσας τὰς ἡμέρας τῆς ζωῆς σου τῷ δὲ ᾿Αδὰμ εἶπεν· ὅτι ἤκουσας τῆς φωνῆς τῆς γυναικός σου καὶ ἔφαγες ἀπὸ τοῦ ξύλου, οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν, ἀπ᾿ αὐτοῦ ἔφαγες, ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου· ἐν λύπαις φαγῇ αὐτὴν πάσας τὰς ἡμέρας τῆς ζωῆς σου

Genesis 3:17 (NETS)

Genesis 3:17 (English Elpenor)

Then to Adam he said, “Because you have listened to the voice of your wife and have eaten from the tree of which I commanded you, of this one alone, not to eat from it, cursed is the earth in your labors; with pains you will eat it all the days of your life; And to Adam he said, Because thou hast hearkened to the voice of thy wife, and eaten of the tree concerning which I charged thee of it only not to eat– of that thou hast eaten, cursed [is] the ground in thy labours, in pain shalt thou eat of it all the days of thy life.

Genesis 3:18 (Tanakh)

Genesis 3:18 (KJV)

Genesis 3:18 (NET)

Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; It will produce thorns and thistles for you, but you will eat the grain of the field.

Genesis 3:18 (Septuagint BLB)

Genesis 3:18 (Septuagint Elpenor)

ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι καὶ φάγῃ τὸν χόρτον τοῦ ἀγροῦ ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι, καὶ φαγῇ τὸν χόρτον τοῦ ἀγροῦ

Genesis 3:18 (NETS)

Genesis 3:18 (English Elpenor)

thorns and thistles it shall cause to grow up for you, and you will eat the herbage of the field. Thorns and thistles shall it bring forth to thee, and thou shalt eat the herb of the field.

Genesis 3:19 (Tanakh)

Genesis 3:19 (KJV)

Genesis 3:19 (NET)

In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’ In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. By the sweat of your brow you will eat food until you return to the ground, for out of it you were taken; for you are dust, and to dust you will return.”

Genesis 3:19 (Septuagint BLB)

Genesis 3:19 (Septuagint Elpenor)

ἐν ἱδρῶτι τοῦ προσώπου σου φάγῃ τὸν ἄρτον σου ἕως τοῦ ἀποστρέψαι σε εἰς τὴν γῆν ἐξ ἧς ἐλήμφθης ὅτι γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ ἐν ἱδρῶτι τοῦ προσώπου σου φαγῇ τὸν ἄρτον σου, ἕως τοῦ ἀποστρέψαι σε εἰς τὴν γῆν, ἐξ ἧς ἐλήφθης, ὅτι γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ

Genesis 3:19 (NETS)

Genesis 3:19 (English Elpenor)

By the sweat of your face you will eat bread until you return to the earth from which you were taken, for you are earth and to earth you will depart.” In the sweat of thy face shalt thou eat thy bread until thou return to the earth out of which thou wast taken, for earth thou art and to earth thou shalt return.

Genesis 3:20 (Tanakh)

Genesis 3:20 (KJV)

Genesis 3:20 (NET)

And the man called his wife’s name Eve; because she was the mother of all living. And Adam called his wife’s name Eve; because she was the mother of all living. The man named his wife Eve, because she was the mother of all the living.

Genesis 3:20 (Septuagint BLB)

Genesis 3:20 (Septuagint Elpenor)

καὶ ἐκάλεσεν Αδαμ τὸ ὄνομα τῆς γυναικὸς αὐτοῦ Ζωή ὅτι αὕτη μήτηρ πάντων τῶν ζώντων καὶ ἐκάλεσεν ᾿Αδὰμ τὸ ὄνομα τῆς γυναικὸς αὐτοῦ Ζωή, ὅτι αὕτη μήτηρ πάντων τῶν ζώντων

Genesis 3:20 (NETS)

Genesis 3:20 (English Elpenor)

And Adam called the name of his wife Life, because she is the mother of all the living. And Adam called the name of his wife Life, because she was the mother of all living.

Genesis 3:21 (Tanakh)

Genesis 3:21 (KJV)

Genesis 3:21 (NET)

And HaShem G-d made for Adam and for his wife garments of skins, and clothed them. Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them. The Lord God made garments from skin for Adam and his wife, and clothed them.

Genesis 3:21 (Septuagint BLB)

Genesis 3:21 (Septuagint Elpenor)

καὶ ἐποίησεν κύριος ὁ θεὸς τῷ Αδαμ καὶ τῇ γυναικὶ αὐτοῦ χιτῶνας δερματίνους καὶ ἐνέδυσεν αὐτούς Καὶ ἐποίησε Κύριος ὁ Θεὸς τῷ ᾿Αδὰμ καὶ τῇ γυναικὶ αὐτοῦ χιτῶνας δερματίνους καὶ ἐνέδυσεν αὐτούς

Genesis 3:21 (NETS)

Genesis 3:21 (English Elpenor)

And the Lord God made leather tunics for Adam and for his wife and clothed them. And the Lord God made for Adam and his wife garments of skin, and clothed them.

Genesis 3:24 (Tanakh)

Genesis 3:24 (KJV)

Genesis 3:24 (NET)

So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life. So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. When he drove the man out, he placed on the eastern side of the orchard in Eden angelic sentries who used the flame of a whirling sword to guard the way to the tree of life.

Genesis 3:24 (Septuagint BLB)

Genesis 3:24 (Septuagint Elpenor)

καὶ ἐξέβαλεν τὸν Αδαμ καὶ κατῴκισεν αὐτὸν ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς καὶ ἔταξεν τὰ χερουβιμ καὶ τὴν φλογίνην ῥομφαίαν τὴν στρεφομένην φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς καὶ ἐξέβαλε τὸν ᾿Αδὰμ καὶ κατῴκισεν αὐτὸν ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς καὶ ἔταξε τὰ Χερουβὶμ καὶ τὴν φλογίνην ρομφαίαν τὴν στρεφομένην φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς

Genesis 3:24 (NETS)

Genesis 3:24 (English Elpenor)

And he drove Adam out and caused him to dwell opposite the orchard of delight, and he stationed the cherubim and the flaming sword that turns, to guard the way to the tree of life. And he cast out Adam and caused him to dwell over against the garden of Delight, and stationed the cherubs and the fiery sword that turns about to keep the way of the tree of life.

Isaiah 66:14 (Tanakh)

Isaiah 66:14 (KJV)

Isaiah 66:14 (NET)

And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the LORD shall be known toward his servants, and his indignation toward his enemies. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the LORD shall be known toward his servants, and his indignation toward his enemies. When you see this, you will be happy, and you will be revived. The Lord will reveal his power to his servants and his anger to his enemies.

Isaiah 66:14 (Septuagint BLB)

Isaiah 66:14 (Septuagint Elpenor)

καὶ ὄψεσθε καὶ χαρήσεται ὑμῶν ἡ καρδία καὶ τὰ ὀστᾶ ὑμῶν ὡς βοτάνη ἀνατελεῖ καὶ γνωσθήσεται ἡ χεὶρ κυρίου τοῖς σεβομένοις αὐτόν καὶ ἀπειλήσει τοῖς ἀπειθοῦσιν καὶ ὄψεσθε, καὶ χαρήσεται ἡ καρδία ὑμῶν, καὶ τὰ ὀστᾶ ὑμῶν ὡς βοτάνη ἀνατελεῖ· καὶ γνωσθήσεται ἡ χεὶρ Κυρίου τοῖς φοβουμένοις αὐτόν, καὶ ἀπειλήσει τοῖς ἀπειθοῦσιν

Isaiah 66:14 (NETS)

Isaiah 66:14 (English Elpenor)

You shall see, and your heart shall rejoice, and your bones shall grow like grass, and the hand of the Lord shall be known to those who worship him, and he shall threaten those who disobey him. And ye shall see, and your heart shall rejoice, and your bones shall thrive like grass: and the hand of the Lord shall be known to them that fear him, and he shall threaten the disobedient.

Revelation 20:2 (NET)

Revelation 20:2 (KJV)

He seized the dragon—the ancient serpent, who is the devil and Satan—and tied him up for a thousand years. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,

Revelation 20:2 (NET Parallel Greek)

Revelation 20:2 (Stephanus Textus Receptus)

Revelation 20:2 (Byzantine Majority Text)

καὶ ἐκράτησεν τὸν δράκοντα, ὄφις ἀρχαῖος, ὅς ἐστιν Διάβολος καὶ Σατανᾶς, καὶ ἔδησεν αὐτὸν χίλια ἔτη και εκρατησεν τον δρακοντα τον οφιν τον αρχαιον ος εστιν διαβολος και σατανας και εδησεν αυτον χιλια ετη και εκρατησεν τον δρακοντα τον οφιν τον αρχαιον ος εστιν διαβολος και ο σατανας ο πλανων την οικουμενην ολην και εδησεν αυτον χιλια ετη

John 16:21 (NET)

John 16:21 (KJV)

When a woman gives birth, she has distress because her time has come, but when her child is born, she no longer remembers the suffering because of her joy that a human being has been born into the world. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.

John 16:21 (NET Parallel Greek)

John 16:21 (Stephanus Textus Receptus)

John 16:21 (Byzantine Majority Text)

ἡ γυνὴ ὅταν τίκτῃ λύπην ἔχει, ὅτι ἦλθεν ἡ ὥρα αὐτῆς· ὅταν δὲ γεννήσῃ τὸ παιδίον, οὐκέτι μνημονεύει τῆς θλίψεως διὰ τὴν χαρὰν ὅτι ἐγεννήθη ἄνθρωπος εἰς τὸν κόσμον η γυνη οταν τικτη λυπην εχει οτι ηλθεν η ωρα αυτης οταν δε γεννηση το παιδιον ουκ ετι μνημονευει της θλιψεως δια την χαραν οτι εγεννηθη ανθρωπος εις τον κοσμον η γυνη οταν τικτη λυπην εχει οτι ηλθεν η ωρα αυτης οταν δε γεννηση το παιδιον ουκετι μνημονευει της θλιψεως δια την χαραν οτι εγεννηθη ανθρωπος εις τον κοσμον

2 Corinthians 7:10 (NET)

2 Corinthians 7:10 (KJV)

For sadness as intended by God produces a repentance that leads to salvation, leaving no regret, but worldly sadness brings about death. For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.

2 Corinthians 7:10 (NET Parallel Greek)

2 Corinthians 7:10 (Stephanus Textus Receptus)

2 Corinthians 7:10 (Byzantine Majority Text)

ἡ γὰρ κατὰ θεὸν λύπη μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον ἐργάζεται· ἡ δὲ τοῦ κόσμου λύπη θάνατον κατεργάζεται η γαρ κατα θεον λυπη μετανοιαν εις σωτηριαν αμεταμελητον κατεργαζεται η δε του κοσμου λυπη θανατον κατεργαζεται η γαρ κατα θεον λυπη μετανοιαν εις σωτηριαν αμεταμελητον κατεργαζεται η δε του κοσμου λυπη θανατον κατεργαζεται

2 Revelation 20:2 (NET) The NET parallel Greek text and NA28 had the article preceding Satan. The Stephanus Textus Receptus and Byzantine Majority Text did not.

3 The Greek word translated faithfulness in Paul’s description of the fruit of the Spirit is πίστις: live by the Spirit and you will not carry out the desires of the flesh (Galatians 5:16 NET).

7 2 Corinthians 7:10b (NET)

8 Genesis 3:17b (NETS)

9 Genesis 3:19b (NETS)

10 2 Corinthians 7:10a (NET)

Keep Yourselves From Idols, Part 1

I don’t worship statues, I thought, when I first encountered the end of John’s letter: Little children, keep yourselves1 from idols.2 It might be easier if I did, not necessarily the keeping part: Prostrating myself before some statue in some temple on a cold stone floor, naked, sounds kinky. I like it. But it would be easier to recognize when I was doing it.

I’ve been home a lot recently, able to attend church and Bible study. The Pastor’s sermon series was on Genesis and the Bible study was an in depth look and discussion. I became increasingly uncomfortable with where my mind was going, especially in the 3rd chapter of Genesis. I had stopped treating it like the word of God and had begun to treat it like a Delphic Oracle that I could or should outsmart somehow.

Masoretic Text

Septuagint

Genesis 2:16, 17 (Tanakh)

Genesis 2:16, 17 (NET)

Genesis 2:16, 17 (NETS)

Genesis 2:16, 17 (English Elpenor)

And HaShem G-d commanded the man (הָֽאָדָ֖ם), saying: ‘Of every tree of the garden thou mayest freely eat; [Table] Then the Lord God commanded the man (‘āḏām, האדם), “You may freely eat fruit from every tree of the orchard, And the Lord God commanded Adam (τῷ Αδαμ), saying, “You shall eat for food of every tree that is in the orchard, [Table] And the Lord God gave a charge to Adam (τῷ ᾿Αδὰμ), saying, Of every tree which is in the garden thou mayest freely eat,
but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die’ [Table]. but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die.” but of the tree for knowing good and evil, of it you shall not eat; on the day that you eat of it, you shall die by death” [Table]. but of the tree of the knowledge of good and evil– of it ye shall not eat, but in whatsoever day ye eat of it, ye shall surely die.

Genesis 3:6 (Tanakh)

Genesis 3:6 (NET)

Genesis 3:6 (NETS)

Genesis 3:6 (English Elpenor)

And when the woman (הָֽאִשָּׁ֡ה) saw that the tree was good for food, and that it was a delight (תַֽאֲוָה) to the eyes, and that the tree was to be desired (וְנֶחְמָ֤ד) to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat [Table]. When the woman (‘iššâ, האשה) saw that the tree produced fruit that was good for food, was attractive (ta’ăvâ, תאוה) to the eye, and was desirable (ḥāmaḏ, ונחמד) for making one wise, she took some of its fruit and ate it. She also gave some of it to her husband who was with her, and he ate it. And the woman ( γυνὴ) saw that the tree was good for food and that it was pleasing (ἀρεστὸν) for the eyes to look at and it was beautiful (ὡραῗόν) to contemplate, and when she had taken of its fruit she ate, and she also gave some to her husband with her, and they ate [Table]. And the woman ( γυνή) saw that the tree was good for food, and that it was pleasant (ἀρεστὸν) to the eyes to look upon and beautiful (ὡραῖόν) to contemplate, and having taken of its fruit she ate, and she gave to her husband also with her, and they ate.

I focused on the woman because that was where the text gives the most hope for understanding why this happened. The man’s motivations were more inscrutable or inanely mundane: “This is the food my wife gave me, so I ate it.”3 There are two different words for desire in the Masoretic text leading to the moment the woman took of its fruit and ate.4 A note (18) in the NET translated the Hebrew: “that good was the tree for food, and that desirable it was to the eyes, and desirable was the tree to make one wise.”

The rabbis who translated the Septuagint didn’t choose any forms of θέλω or θέλημα for these words. Rather, they chose ἀρεστὸν (a form of ἀρεστός) for תַֽאֲוָה (ta’ăvâ), and ὡραῖόν (a form of ὡραῖος) for וְנֶחְמָ֤ד (ḥāmaḏ). But who cares about the Septuagint? Let’s just go with it. This happened because the woman exercised her free will, even if the man just followed her lead.

Let me get naked and prostrate myself before free will to see if I can recognize that I am naked and prostrate before a man-made idol: The first thing that occurs to me is that free will must be evil, since it caused the woman to disobey God’s command. Well, I don’t like being naked and prostrate before something evil, so the first thing I’ll do is add free will to God’s word.

Masoretic Text

Septuagint

Genesis 1:27, 28 (Tanakh)

Genesis 1:27, 28 (NET)

Genesis 1:27, 28 (NETS)

Genesis 1:27, 28 (English Elpenor)

And G-d created man (הָֽאָדָם֙) in His own image, in the image of G-d created He him; male (זָכָ֥ר) and female (וּנְקֵבָ֖ה) created He them [Table]. God created humankind (‘āḏām, האדם) in his own image, in the image of God he created them, male (zāḵār, זכר) and female (nᵊqēḇâ, ונקבה) he created them. And God made humankind (τὸν ἄνθρωπον); according to divine image he made it; male (ἄρσεν) and female (καὶ θῆλυ) he made them [Table]. And God made man (τὸν ἄνθρωπον), according to the image of God he made him, male (ἄρσεν) and female (καὶ θῆλυ) he made them.
And G-d blessed them; [and gave them free will] and G-d said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth’ [Table]. God blessed them [and gave them free will] and said to them, “Be fruitful and multiply! Fill the earth and subdue it! Rule over the fish of the sea and the birds of the air and every creature that moves on the ground.” And God blessed them [and gave them free will], saying, “Increase, and multiply, and fill the earth, and subdue it, and rule the fish of the sea and the birds of the sky and all the cattle and all the earth and all the creeping things that creep upon the earth” [Table]. And God blessed them [and gave them free will], saying, Increase and multiply, and fill the earth and subdue it, and have dominion over the fish of the seas and flying creatures of heaven, and all the cattle and all the earth, and all the reptiles that creep on the earth.

Now that free will has been given by God, it needs some power and purpose. Otherwise, why would I prostrate myself naked before it? Just kinky fun? No, it was not just that free will prompted the woman to disobey God, she might have obeyed God of her own free will. There’s no evidence for that in the text, but what good is free will if it is incapable of obedience?

So now, I can use my idol to judge God: If the woman’s God-given free will lacked the power, authority, whatever, to make it possible for her to have obeyed God, then God was unfair, vindictive, evil in a word. God is not evil. Therefore by free will human beings may choose righteousness and obedience. The woman might have rewritten the whole story if she had directed her free will toward righteousness and obedience rather than sin and disobedience.

About this time I recognized that I’d been here before.5

God promised Solomon a wise and discerning mind superior to that of anyone who has preceded or will succeed you1—in the dream. But Solomon broke every law God gave the kings of Israel while wide-awake. Surely Solomon’s alleged wisdom was grossly overstated!

Okay, enough of this self-righteous snit. You notice what just happened. I’m all up in arms because the wise and discerning mind God allegedly gave Solomon was neither wise enough nor discerning enough to protect Solomon from falling afoul of the laws God gave the kings of Israel. I reasoned that God-given discernment at a minimum should have made the king wise enough to follow God’s rules for kings, or God-given discernment can’t be discernment given by God. It must have been only a dream.

There is a significant difference between the wise and discerning mind God gave to Solomon and the woman’s free will. The wise and discerning mind is stated explicitly:

Masoretic Text

Septuagint

1 Kings 3:11, 12 (Tanakh)

1 Kings 3:11, 12 (NET)

3 Reigns 3:11, 12 (NETS)

3 Kings 3:11, 12 (English Elpenor)

And God said unto [Solomon], Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment; [Table] God said to him, “Because you asked for the ability to make wise judicial decisions, and not for long life, or riches, or vengeance on your enemies, And the Lord said to him, “Because you requested this thing from me and did not request for yourself many days and did not request riches and did not request lives of your enemies but requested for yourself understanding to listen to judgment, [Table] And the Lord said to him, Because thou hast asked this thing of me, and hast not asked for thyself long life, and hast not asked wealth, nor hast asked the lives of thine enemies, but hast asked for thyself understanding to hear judgment;
Behold, I have done according to thy words: lo, I have given thee a wise (חָכָ֣ם) and an understanding (וְנָב֔וֹן) heart (לֵב); so that there was none like thee before thee, neither after thee shall any arise like unto thee [Table]. I grant your request and give you a wise (ḥāḵām, חכם) and discerning (bîn, ונבון) mind (lēḇ, לב) superior to that of anyone who has preceded or will succeed you. behold, I have done according to your word; behold, I have given you a prudent (φρονίμην) and wise (καὶ σοφήν) heart (καρδίαν); like you there has not been before you, and after you there shall not arise similar to you [Table]. behold, I have done according to thy word: behold, I have given thee an understanding (φρονίμην) and wise (καὶ σοφήν) heart (καρδίαν): there has not been [any one] like thee before thee, and after thee there shall not arise one like thee.

On the other hand, the woman’s free will was an inference derived from two Hebrew words that can mean desire. Eventually, I had to come to terms with Solomon’s wealth and his God-given wise and discerning mind.6

[Solomon’s wealth] which is at least possible to measure, has been coupled in a promise with a wise and discerning mind1 which is difficult to measure. Solomon’s wealth is hard to deny (whether I argue with the superlative degree of it or not)…

Is it possible that a wise and discerning mind given by God, would not be wise or discerning enough to prevent Solomon’s disobedience to God’s laws? That’s what the Bible seems to be saying here. And Solomon’s wealth is sort of the kicker to make that point.

God judged his creation very good.

Masoretic Text

Septuagint

Genesis 1:31a (Tanakh)

Genesis 1:31a (NET)

Genesis 1:31a (NETS)

Genesis 1:31a (English Elpenor)

And G-d saw every thing that He had made, and, behold, it was very (מְאֹ֑ד) good (ט֖וֹב) [Table]. God saw all that he had made—and it was very (mᵊ’ōḏ, מאד) good (ṭôḇ, טוב)! And God saw all the things that he had made, and see, they were exceedingly good (καλὰ λίαν) [Table]. And God saw all the things that he had made, and, behold, they were very good (καλὰ λίαν).

Is it possible that a creation (including the woman, the man and the serpent) judged very good (Tanakh, KJV, NET, English Elpenor) or exceedingly good (NETS) by God would not be good enough to prevent the woman’s, the man’s or the serpent’s disobedience to God’s one commandment? That’s what the Bible seems to be saying here.

We imagine that the woman, the man and the serpent knew God better than we do, that they saw Him as they conversed with Him. The Hebrew word מִפְּנֵי֙ (pānîm) does occur in the text, translated ἀπὸ προσώπου (Septuagint), from the presence (Tanakh, KJV, NETS), from (NET) and from the face (English Elpenor).

Masoretic Text

Septuagint

Genesis 3:8, 10 (Tanakh)

Genesis 3:8, 10 (NET)

Genesis 3:8, 10 (NETS)

Genesis 3:8, 10 (English Elpenor)

And they heard (וַיִּשְׁמְע֞וּ) the voice (ק֨וֹל) of HaShem G-d walking (מִתְהַלֵּ֥ךְ) in the garden (בַּגָּ֖ן) toward the cool (לְר֣וּחַ) of the day (הַיּ֑וֹם); and the man and his wife hid themselves from the presence (מִפְּנֵי֙) of HaShem G-d amongst the trees of the garden [Table]. Then the man and his wife heard (šāmaʿ, וישמעו) the sound (qôl, קול) of the Lord God moving about (hālaḵ, מתהלך) in the orchard (gan, בגן) at the breezy time (rûaḥ, לרוח) of the day (yôm, היום), and they hid from (pānîm, מפני) the Lord God among the trees of the orchard. And they heard (καὶ ἤκουσαν) the sound (τὴν φωνὴν) of the Lord God walking about (περιπατοῦντος) in the orchard (ἐν τῷ παραδείσῳ) in the evening (τὸ δειλινόν), and both Adam and his wife hid themselves from the presence (ἀπὸ προσώπου) of the Lord God in the midst of the timber of the orchard [Table]. And they heard (Καὶ ἤκουσαν) the voice (τῆς φωνῆς) of the Lord God walking (περιπατοῦντος) in the garden (ἐν τῷ παραδείσῳ) in the afternoon (τὸ δειλινόν); and both Adam and his wife hid themselves from the face (ἀπὸ προσώπου) of the Lord God in the midst of the trees of the garden.
And [Adam] said: ‘I heard (שָׁמַ֖עְתִּי) Thy voice (קֹֽלְךָ֥) in the garden (בַּגָּ֑ן), and I was afraid, because I was naked; and I hid myself’ [Table]. The man replied, “I heard (šāmaʿ, שמעתי) you moving about (qôl, קלך) in the orchard (gan, בגן), and I was afraid because I was naked, so I hid.” And he said to him, “I heard (ἤκουσα) the sound of you (τὴν φωνήν σου) walking about (περιπατοῦντος) in the orchard (ἐν τῷ παραδείσῳ), and I was afraid, because I am naked, and I hid myself” [Table]. And he said to him, I heard (ἤκουσα) thy voice (τῆς φωνῆς σου) as thou walkedst (περιπατοῦντος) in the garden (ἐν τῷ παραδείσῳ), and I feared because I was naked and I hid myself.

A quick survey of the occurrences of מפני (pānîm) in the early chapters of Genesis, which I won’t undertake here, makes it difficult to believe that it was meant to imply that the woman, the man or the serpent literally saw God’s face. No one has ever seen God; the only God, who is at the Father’s side, he has made him known.7 So, we imagine that they saw Jesus. Nude? The woman doesn’t strike me as one who would need to eat forbidden fruit to realize she was naked if she had already seen Jesus in shiny white clothes. All the text says is that they heard his words and knew that He responded to their words.

The Lord God’s voicewalking in the garden (Tanakh/KJV/English Elpenor) is a curious turn of phrase. I suppose it could be understood as “the voice of the Lord God, walking in the garden.” But it seems to explain the alternative translations: the sound of the Lord God moving about in the orchard (NET) and the sound of the Lord God walking about in the orchard (NETS).

The Hebrew words לְר֣וּחַ (rûaḥ) הַיּ֑וֹם (yôm), which I suppose would literally translate, “in” or “toward the spirit of the day,” were translated various ways: toward the cool of the day (Tanakh), in the cool of the day (KJV), at the breezy time of the day (NET), in the evening (NETS) and in the afternoon (English Elpenor). In the Tanakh on chabad.org it was understood as the direction the Lord’s voice walked: to the direction of the sun.8 And despite the fact that the rabbis who translated the Septuagint chose no form of πνεῦμα for לְר֣וּחַ (rûaḥ) here, I’m reminded of Jesus’ words to Nicodemus (John 3:5-8 ESV):

“Truly, truly, I say to you, unless one is born of water and the Spirit (πνεύματος), he cannot enter the kingdom of God [Table]. That which is born of the flesh is flesh, and that which is born of the Spirit (πνεύματος) is spirit (πνεῦμα). Do not marvel that I said to you, ‘You must be born again.’ The wind (πνεῦμα) blows where it wishes, and you hear its sound (τὴν φωνὴν αὐτοῦ), but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit (πνεύματος).”

Jesus’ comfort level with the interplay of spirit and wind calms me and encourages me to think that the woman, the man and the serpent communed with a voice in the wind or a voice in the Spirit. I assume then that the face or presence of the Lord was their perception of proximity to that voice. But the NET translation of לְר֣וּחַ (rûaḥ), at the breezy time, seems to be more of a hedge translation, taking no sides as it were whether God came to them calmly or furiously:

The expression is traditionally rendered “cool of the day,” because the Hebrew word רוּחַ (ruakh) can mean “wind.” U. Cassuto (Genesis: From Adam to Noah, 152-54) concludes after lengthy discussion that the expression refers to afternoon when it became hot and the sun was beginning to decline. J. J. Niehaus (God at Sinai [SOTBT], 155-57) offers a different interpretation of the phrase, relating יוֹם (yom, usually understood as “day”) to an Akkadian cognate umu (“storm”) and translates the phrase “in the wind of the storm.” If Niehaus is correct, then God is not pictured as taking an afternoon stroll through the orchard, but as coming in a powerful windstorm to confront the man and woman with their rebellion. In this case קוֹל יְהוָה (qol yehvah, “sound of the Lord”) may refer to God’s thunderous roar, which typically accompanies his appearance in the storm to do battle or render judgment (e.g., see Ps 29).

Though they knew Him in some sense, knowing God means more than hearing his voice and disobeying Him.

Masoretic Text

Septuagint

Psalm 9:10 (Tanakh/KJV)

Psalm 9:10 (NET)

Psalm 9:11 (NETS)

Psalm 9:11 (English Elpenor)

And they that know (יֽוֹדְעֵ֣י) thy name (שְׁמֶ֑ךָ) will put their trust (וְיִבְטְח֣וּ) in thee: for thou, LORD, hast not forsaken them that seek thee. Your loyal followers trust in you, [NET note 21: Heb “and the ones who know (yāḏaʿ, יודעי) your name (šēm, שמך) trust (bāṭaḥ, ויבטחו) in you”] for you, Lord, do not abandon those who seek your help. And let those who know (γινώσκοντες) your name (τὸ ὄνομά σου) hope (ἐλπισάτωσαν) in you, because you did not forsake those who seek you, O Lord. And let them that know (γινώσκοντες) thy name (τὸ ὄνομά σου) hope (ἐλπισάτωσαν) in thee: for thou, O Lord, hast not failed them that diligently seek thee.

The Hebrew word שְׁמֶ֑ךָ (šēm), translated thy name (Tanakh, KJV) and your name (NET), might have been translated your reputation, your fame or your glory. The Greek translation of שְׁמֶ֑ךָ (šēm) τὸ ὄνομά σουyour name (NETS) and thy name (English Elpenor)—might have been translated your reputation, your fame or news of you. The Hebrew word וְיִבְטְח֣וּ (bāṭaḥ), will put their trust (Tanakh, KJV) and trust (NET), was translated ἐλπισάτωσαν in the Septuagint, hope (BLB, Elpenor). But ἐλπισάτωσαν might have been translated have confident assurance, be confident or put trust.

A note on the root word ἐλπίζω in the Koine Greek Lexicon online reads:

Does not mean “to hope” in the sense of “longing for” or “wishing”; but of “confident assurance.”

The serpent trusted (Genesis 3:4, 5) his own partially true knowledge rather than God’s command. The woman trusted (Genesis 3:6) the serpent’s knowledge and her own desires rather than God’s command. The man trusted (Genesis 3:6) his wife rather than God’s command. Though I hadn’t seen it before, Paul may have written the best summation of what transpired in the garden (Romans 1:18-21 NET).

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness, because what can be known about God is plain to them, because God has made it plain to them. For since the creation of the world his invisible attributes—his eternal9 power and divine nature—have been clearly seen because they are understood through what has been made (Genesis 1-2). So people are without excuse. For although they knew (γνόντες, a form of γινώσκω) God, they did not glorify him as God or give him thanks, but they became futile in their thoughts, and their senseless hearts were darkened [Table].

Paul also wrote (1 Corinthians 8:2, 3 NET):

If10 someone thinks he knows11 something, he does not yet12 know13 to the degree that he needs to know (γνῶναι, another form of γινώσκω). But if someone loves (ἀγαπᾷ, a form of ἀγαπάω) God, he is known (ἔγνωσται, another form of γινώσκω) by God.

Rather than inventing a category free will along with a lot of convoluted arguments, it seems to make more sense to stick with desire: the desires of the flesh are against the Spirit.14 The Greek word translated the desires was ἐπιθυμεῖ, an indicative form of the verb ἐπιθυμέω in the active voice and present tense. In other words, “the flesh desires against the Spirit.” Accepting the truth of this statement, even in the garden where everything was very good, cuts through a lot of unnecessary intellectual clutter.

So, the flesh desiring against the Spirit of God was the cause of sin, rather than its result, as James wrote (James 1:13-15 ESV):

Let no one say when he is tempted, “I am being tempted by God,”15 for God cannot be tempted with evil, and he himself tempts no one. But each person is tempted when he is lured and enticed by his own desire (τῆς ἰδίας ἐπιθυμίας). Then desire ( ἐπιθυμία) when it has conceived gives birth to sin, and sin when it is fully grown brings forth death. 

God cannot be tempted with evil. I take that to heart, for I can imagine an argument that God didn’t need to give free will to human beings in any explicit way, it was simply bequeathed as a part of his image. But if God cannot be tempted by evil, He doesn’t possess free will in any sense that is most meaningful to human beings. Apart from the ability to be tempted with evil, free will loses all its explanatory power, and most of its appeal, for human beings.

It is written in the prophets, Jesus said, ‘And they will all be taught (διδακτοὶ, a form of διδακτός) by God.’ Everyone who hears and learns from the Father comes to me.16 And that’s what God continued to do for the woman and the man in their time, and continues to do for any who read his words in the Bible any time. Paradise may be lost, but the Garden of Eden was only a shadow of the good things to come.17

Tables comparing Psalm 9:10 in the Tanakh, KJV and NET, and the Greek of Psalm 9:10 (9:11) in the Septuagint (BLB and Elpenor), and tables comparing 1 John 5:21; Romans 1:20; 1 Corinthians 8:2 and James 1:13 in the NET and KJV follow.

Psalm 9:10 (Tanakh)

Psalm 9:10 (KJV)

Psalm 9:10 (NET)

And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee. And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee. Your loyal followers trust in you, for you, Lord, do not abandon those who seek your help.

Psalm 9:10 (Septuagint BLB)

Psalm 9:11 (Septuagint Elpenor)

καὶ ἐλπισάτωσαν ἐπὶ σὲ οἱ γινώσκοντες τὸ ὄνομά σου ὅτι οὐκ ἐγκατέλιπες τοὺς ἐκζητοῦντάς σε κύριε καὶ ἐλπισάτωσαν ἐπὶ σοὶ οἱ γινώσκοντες τὸ ὄνομά σου, ὅτι οὐκ ἐγκατέλιπες τοὺς ἐκζητοῦντάς σε, Κύριε

Psalm 9:11 (NETS)

Psalm 9:11 (English Elpenor)

And let those who know your name hope in you, because you did not forsake those who seek you, O Lord. And let them that know thy name hope in thee: for thou, O Lord, hast not failed them that diligently seek thee.

1 John 5:21 (NET)

1 John 5:21 (KJV)

Little children, guard yourselves from idols. Little children, keep yourselves from idols. Amen.

1 John 5:21 (NET Parallel Greek)

1 John 5:21 (Stephanus Textus Receptus)

1 John 5:21 (Byzantine Majority Text)

Τεκνία, φυλάξατε ἑαυτὰ ἀπὸ τῶν εἰδώλων τεκνια φυλαξατε εαυτους απο των ειδωλων αμην τεκνια φυλαξατε εαυτα απο των ειδωλων αμην

Romans 1:20 (NET)

Romans 1:20 (KJV)

For since the creation of the world his invisible attributes—his eternal power and divine nature—have been clearly seen because they are understood through what has been made. So people are without excuse. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

Romans 1:20 (NET Parallel Greek)

Romans 1:20 (Stephanus Textus Receptus)

Romans 1:20 (Byzantine Majority Text)

τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε αἴ_διος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους τα γαρ αορατα αυτου απο κτισεως κοσμου τοις ποιημασιν νοουμενα καθοραται η τε αιδιος αυτου δυναμις και θειοτης εις το ειναι αυτους αναπολογητους τα γαρ αορατα αυτου απο κτισεως κοσμου τοις ποιημασιν νοουμενα καθοραται η τε αιδιος αυτου δυναμις και θειοτης εις το ειναι αυτους αναπολογητους

1 Corinthians 8:2 (NET)

1 Corinthians 8:2 (KJV)

If someone thinks he knows something, he does not yet know to the degree that he needs to know. And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.

1 Corinthians 8:2 (NET Parallel Greek)

1 Corinthians 8:2 (Stephanus Textus Receptus)

1 Corinthians 8:2 (Byzantine Majority Text)

εἴ τις δοκεῖ ἐγνωκέναι τι, οὔπω ἔγνω καθὼς δεῖ γνῶναι ει δε τις δοκει ειδεναι τι ουδεπω ουδεν εγνωκεν καθως δει γνωναι ει δε τις δοκει ειδεναι τι ουδεπω ουδεν εγνωκεν καθως δει γνωναι

James 1:13 (NET)

James 1:13 (KJV)

Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, and he himself tempts no one. Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:

James 1:13 (NET Parallel Greek)

James 1:13 (Stephanus Textus Receptus)

James 1:13 (Byzantine Majority Text)

Μηδεὶς πειραζόμενος λεγέτω ὅτι ἀπο θεοῦ πειράζομαι· ὁ γὰρ θεὸς ἀπείραστος ἐστιν κακῶν, πειράζει δὲ αὐτὸς οὐδένα μηδεις πειραζομενος λεγετω οτι απο του θεου πειραζομαι ο γαρ θεος απειραστος εστιν κακων πειραζει δε αυτος ουδενα μηδεις πειραζομενος λεγετω οτι απο θεου πειραζομαι ο γαρ θεος απειραστος εστιν κακων πειραζει δε αυτος ουδενα

1 The NET parallel Greek text, NA28 and Byzantine Majority Text had the neuter reflexive pronoun ἑαυτὰ here, where the Stephanus Textus Receptus had the masculine εαυτους. A note in the Koine Greek Lexicon explained: “Although it is technically used of the 3rd person, it is also used for the 1st and 2nd person…”

2 1 John 5:21 (ESV) The Stephanus Textus Receptus and Byzantine Majority Text had αμην (KJV: Amen) here. The NET parallel Greek text and NA28 did not.

4 Genesis 3:6b (ESV) Table

7 John 1:18 (ESV) Table

8 Rashi’s commentary reads: “to the direction of the sun: To that direction in which the sun sets, and this is the west, for toward evening, the sun is in the west, and they sinned in the tenth [hour]. — [from Gen. Rabbah 19:8, Sanh. 38B].”

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

11 The NET parallel Greek text and NA28 had ἐγνωκέναι here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειδεναι (KJV: that he knoweth).

12 The NET parallel Greek text and NA28 had οὔπω here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουδεπω ουδεν (KJV: nothing yet).

13 The NET parallel Greek text and NA28 had ἔγνω here, where the Stephanus Textus Receptus and Byzantine Majority Text had εγνωκεν (KJV: he knoweth).

14 Galatians 5:17a (ESV) Table

15 The Stephanus Textus Receptus had the article του preceding God. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

16 John 6:45 (NET) Table

17 Hebrews 10:1a (NET)

Father, Son and Holy Spirit – Part 10

This is a continuation of my intent to become much more familiar with the Greek translation of יְהֹוָ֨ה (Yᵊhōvâ) and יֱהֹוִה֙ (yᵊhōvâ) in the Septuagint.

Masoretic Text

Septuagint

Genesis 3:11 (Tanakh/KJV)

Genesis 3:11 (NET)

Genesis 3:11 (NETS)

Genesis 3:11 (English Elpenor)

And He said (וַיֹּ֕אמֶר): ‘Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?’ And the Lord God said (‘āmar, ויאמר), “Who told you that you were naked? Did you eat from the tree that I commanded you not to eat from?” And he said (καὶ εἶπεν) to him, “Who told you that you are naked, unless you have eaten from the tree of which I commanded you, of this one alone, not to eat from it?” And God said (καὶ εἶπεν Θεός) to him, Who told thee that thou wast naked, unless thou hast eaten of the tree concerning which I charged thee of it alone not to eat?

Here the Hebrew verb וַיֹּ֕אמֶר (‘āmar) was translated And He said (Tanakh, KJV) or And the Lord God said (NET). A note (28) in the NET explained:

Heb “and he said.” The referent (the Lord God) has been specified in the translation for clarity.

It goes a long way to explaining the different translations in the Septuagint: καὶ εἶπεν (BLB), And he said (NETS), or καὶ εἶπεν Θεὸς (Elpenor), And God said (English Elpenor). But why did He ask this misleading question in the first place? Why didn’t He just come straight out with it, right here in the beginning?

Masoretic Text

Septuagint

Isaiah 46:9b, 10 (Tanakh/KJV)

Isaiah 46:9b, 10 (NET)

Isaiah 46:9b, 10 (NETS)

Isaiah 46:9b, 10 (English Elpenor)

I am God (אֵל֙), and there is none else; I am God (אֱלֹהִ֖ים), and there is none like me [Table], I am God (‘ēl, אל), I have no peer; I am God (‘ĕlōhîm, אלהים), and there is none like me, I am God ( θεός), and there is no other besides me [Table], I am God ( Θεός), and there is none other beside me,
Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure (חֶפְצִ֖י) [Table]: who announces the end from the beginning and reveals beforehand what has not yet occurred; who says, ‘My plan will be realized, I will accomplish what I desire (ḥēp̄eṣ, חפצי);’ declaring the last things first, before they happen, and at once they came to pass, and I said, “My whole plan shall stand, and I will do all the things I have planned (βεβούλευμαι)” [Table], telling beforehand the latter events before they come to pass, and they are accomplished together: and I said, all my counsel shall stand, and I will do all things that I have planned (βεβούλευμαι):

It has taken the better part of a lifetime for me to recognize that these declarative statements, of which I am so fond, are remedial education for dullards. This is the take-home message I was expected to understand from the first two chapters of Genesis, and probably would have if not for a heart and mind dominated by sin, that innate drive to do my own thing even if, especially if, God disapproves.

Paul’s confession comes readily to mind (Romans 7:7b, 8a NET):

I would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else if the law had not said, “Do not covet.” But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires.

The “educated” minds I fawned over when I was younger would have me believe that God was not unique, knowledgeable or determined to accomplish all his pleasure until Isaiah declared Him so sometime after his alleged prophecies came to pass, because “God” was the creation of lying Jews. But what happens if I assume that the Creator of the heavens and the earth1 was already unique, knowledgeable and determined to accomplish all his pleasure in the beginning? What might I understand if I don’t assume that He was ignorant of what had transpired, guessing by some form of reasoning and in need of Adam’s confirmation that He had guessed correctly?

Masoretic Text

Septuagint

Genesis 3:12 (Tanakh)

Genesis 3:12 (NET)

Genesis 3:12 (NETS)

Genesis 3:12 (English Elpenor)

And the man said: ‘The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.’ The man said, “The woman whom you gave me, she gave me some fruit from the tree and I ate it.” And Adam said, “The woman whom you gave to be with me, she gave me of the tree, and I ate.” And Adam said, The woman whom thou gavest to be with me– she gave me of the tree and I ate.

With my mind cleansed of the idea that God was ignorant, guessing at what had transpired and seeking Adam’s confirmation, buttressed by the knowledge that He was already unique, knowledgeable and determined to accomplish all his pleasure, I assume that Adam’s response was what God wanted to achieve when He asked the question. A table comparing Adam’s answer to the narrator’s description of what had transpired follows.

Adam

Narrator

The woman whom you gave me, The Lord God said, “It is not good for the man to be alone. I will make a companion for him who corresponds to him” [Table]…So the Lord God caused the man to fall into a deep sleep, and while he was asleep, he took part of the man’s side and closed up the place with flesh [Table]. Then the Lord God made a woman from the part he had taken out of the man, and he brought her to the man [Table].

Genesis 2:18, 21, 22 (NET)

she gave me some fruit from the tree and I ate it.

Genesis 3:12 (NET)

She also gave some of it to her husband who was with her, and he ate it [Table].

Genesis 3:6b (NET)

The Lord God asked Eve a similar question.

Masoretic Text

Septuagint

Genesis 3:13 (Tanakh)

Genesis 3:13 (NET)

Genesis 3:13 (NETS)

Genesis 3:13 (English Elpenor)

And HaShem (יְהֹוָ֧ה) G-d (אֱלֹהִ֛ים) said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’ So the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) said to the woman, “What is this you have done?” And the woman replied, “The serpent tricked me, and I ate.” And God (κύριος θεὸς) said to the woman, “What is this you have done?” And the woman said, “The snake tricked me, and I ate.” And the Lord (Κύριος) God ( Θεὸς) said to the woman, Why hast thou done this? And the woman said, The serpent deceived me and I ate.

Here the narrator called God יְהֹוָ֧ה (Yᵊhōvâ) in the Masoretic text which was corroborated by Κύριος in both versions of the Septuagint, though the NETS translation God might indicate the existence of another version without Κύριος. A table comparing Eve’s answer to the narrator’s description of what had transpired follows.

Eve

Narrator

The serpent tricked me, The serpent said to the woman, “Surely you will not die [Table], for God knows that when you eat from it your eyes will open and you will be like God, knowing good and evil” [Table].

Genesis 3:4, 5 (NET)

and I ate.

Genesis 3:13b (NET)

When the woman saw that the tree produced fruit that was good for food, was attractive to the eye, and was desirable for making one wise, she took some of its fruit and ate it [Table].

Genesis 3:6a (NET)

Both Adam and Eve responded to God’s questions with true answers accurately restating events as related by the narrator of Genesis. The Lord God asked the serpent no questions.

Masoretic Text

Septuagint

Genesis 3:14, 15 (Tanakh)

Genesis 3:14, 15 (NET)

Genesis 3:14, 15 (NETS)

Genesis 3:14, 15 (English Elpenor)

And HaShem (יְהֹוָ֨ה) G-d (אֱלֹהִ֥ים) said unto the serpent: ‘Because thou hast done this, cursed (אָר֤וּר) art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. The Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) said to the serpent, “Because you have done this, cursed (‘ārar, ארור) are you above all the cattle and all the living creatures of the field! On your belly you will crawl and dust you will eat all the days of your life. And the Lord (κύριος) God ( θεὸς) said to the snake, “Because you have done this, cursed (ἐπικατάρατος) are you from all the domestic animals and from the wild animals of the earth; upon your chest and belly you shall go, and earth you shall eat all the days of your life. And the Lord (Κύριος) God ( Θεὸς) said to the serpent, Because thou hast done this thou art cursed (ἐπικατάρατος) above all cattle and all the brutes of the earth, on thy breast and belly thou shalt go, and thou shalt eat earth all the days of thy life.
And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise (יְשֽׁוּפְךָ֣) thy head, and thou shalt bruise (תְּשׁוּפֶ֥נּוּ) their heel.’ And I will put hostility between you and the woman and between your offspring and her offspring; he will strike (šûp̄, ישופך) your head, and you will strike (šûp̄, תשופנו) his heel.” And I will put enmity between you and between the woman and between your offspring and between her offspring; he will watch (τηρήσει) your head, and you will watch (τηρήσεις) his heel.” And I will put enmity between thee and the woman and between thy seed and her seed, he shall watch against (τηρήσει) thy head, and thou shalt watch against (τηρήσεις) his heel.

Here again the narrator called God יְהֹוָ֨ה (Yᵊhōvâ) in the Masoretic text. It was corroborated by Κύριος in both Greek versions of the Septuagint and Lord in both English translations. Though the Lord God asked the serpent no questions, Rashi described the serpent’s answer to the question: “Why have you done this?”

Now the serpent was cunning: What is the connection of this matter here? Scripture should have juxtaposed (below verse 21): “And He made for Adam and for his wife shirts of skin, and He dressed them.” But it teaches you as a result of what plan the serpent thrust himself upon them. He saw them naked and engaging in intercourse before everyone’s eyes, and he desired her. — [from Gen. Rabbah 18:6]2

And I shall place hatred: You intended that the man should die when he would eat first, and you would marry Eve, and you came to Eve first only because women are easily enticed, and they know how to entice their husbands. Therefore, “I shall place hatred.”3

So, according to Rashi Eve’s nudity stirred-up lust and a murderous plot in the serpent’s heart: the serpent coveted Adam’s wife. If God had clothed Eve properly and given her a shelter for “engaging in intercourse” away from “everyone’s eyes” perhaps none of this would have happened. But I wonder why Rashi assumed that the serpent wanted Eve rather than Adam. All this conjecture leads away from the point:

God questioned Adam: Who told you that you were naked? Did you eat from the tree that I commanded you not to eat from?4 Adam answered truthfully relative to the narration of Genesis. The Lord God questioned Eve: What is this you have done?5 She didn’t deny Adam’s answer but added her own perspective truthfully relative to the narration of Genesis. The Lord God asked the serpent no questions at all. Was He unfair? Did He curse the serpent on Eve’s word alone? No, He didn’t need anyone to tell Him what He already knew.

I’m reminded of Jesus’ conversation with the Samaritan woman at Jacob’s well (John 4:14, 15 NET):

But whoever drinks some of the water that I will give him will never be thirsty6 again, but the water that I will give him will become in him a fountain of water springing up to eternal life” [Table]. The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come7 here to draw water.”

The Samaritan woman was already drinking out of Jesus’ hand, so to speak. But rather than explaining straightforwardly that the fountain of water springing up to eternal life He spoke of was the Holy Spirit and the fruit of the Spirit, as I would have preferred, Jesus’ mind took an abrupt turn (John 4:16 NET):

He8 said to her, “Go call your husband (τὸν ἄνδρα |σου|) and come back here.”

The Samaritan woman might have obeyed Jesus and run to fetch her man: ἄνδρα, a form of ἀνήρ means man as well as husband. But she seemed to grasp his meaning (John 4:17, 18 NET):

The woman replied,9 “I have no husband (ἄνδρα).” Jesus said to her, “Right you are when you said, ‘I have no husband (ἄνδρα),’ for you have had five husbands (ἄνδρας), and the man you are living with now is not your husband (ἀνήρ). This you said truthfully (ἀληθὲς, a form of ἀληθής)!”

The Greek word translated man above was the masculine ὃν rather than the feminine ἥν. I would have known nothing of this woman’s past except for Jesus’ word, which she corroborated when she called, not her husband but, the whole town to Jesus: Come, see a man who told me everything I ever did.10 Jesus remained focused on truth (John 4:23, 24 NET):

But11 a time is coming—and now is here—when the true (ἀληθινοὶ, a form of ἀληθινός) worshipers will worship the Father in spirit and truth (ἀληθείᾳ), for the Father seeks such people to be his worshipers. God is spirit, and the people who worship him must worship in spirit and truth (ἀληθείᾳ).

The Father seeks (ζητεῖ, a form of ζητέω) such people to be his worshipers, those who will worship the Father in spirit and truth.12 This is quite moving: For the Son of Man came to seek (ζητῆσαι, another form of ζητέω) and to save the lost (τὸ ἀπολωλός).13 Is that why the Lord God questioned Adam and Eve? He sought them as worshipers after they disobeyed Him? To read Jesus’ out-of-his-way effort, to find something truthful in the Samaritan woman He sought, back into the Lord God’s questions to Adam and Eve seems difficult.

Neither the narrator nor the Lord God called Adam’s or Eve’s responses truthful. I’m the one comparing them to the narration and declaring them true. Perhaps it’s safer to say, that I hear Jesus’ personality in the Lord God’s questions. I tell you the solemn truth, Jesus said, the Son can do nothing on his own initiative, but only what he sees the Father doing. For whatever the Father does, the Son does likewise.14 And, I always do those things that please him.15 This seems like one of those places He saw the Father doing and did likewise.

What I call the Old Testament was written uniquely for, and primarily to, that 12-year-old boy who grew into the man I know as Jesus Christ. And it is his understanding of the Scriptures that I want to know. He is the One who proved Paul’s saying true: live by the Spirit and you will not carry out (οὐ μὴ τελέσητε16) the desires of the flesh.17 He found a loving Father in the pages of Scripture: One who gave his one and only Son, so that everyone who believes in him will not perish but have eternal life;18 One who did not send his Son into the world to condemn the world, but that the world should be saved through him;19 One who does not wish for any to perish but for all to come to repentance;20 One who gave all authority in heaven and on earth21 to his Son that his Son will draw all people to22 Himself. Now this is eternal life, the Son prayed to his Father, that they know you, the only true God, and Jesus Christ, whom you sent.23

I’ll pick this up in another essay.

Tables comparing Genesis 3:11; 3:12; 3:13; 3:14 and 3:15 in the Tanakh, KJV and NET; and tables comparing Genesis 3:11; 3:12; 3:13; 3:14 and 3:15 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of John 4:15; 4:16; 4:17 and 4:23 the NET and KJV follow.

Genesis 3:11 (Tanakh)

Genesis 3:11 (KJV)

Genesis 3:11 (NET)

And He said: ‘Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?’ And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? And the Lord God said, “Who told you that you were naked? Did you eat from the tree that I commanded you not to eat from?”

Genesis 3:11 (Septuagint BLB)

Genesis 3:11 (Septuagint Elpenor)

καὶ εἶπεν αὐτῷ τίς ἀνήγγειλέν σοι ὅτι γυμνὸς εἶ μὴ ἀπὸ τοῦ ξύλου οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν ἀπ᾽ αὐτοῦ ἔφαγες καὶ εἶπεν αὐτῷ Θεός· τίς ἀνήγγειλέ σοι ὅτι γυμνὸς εἶ, εἰ μὴ ἀπὸ τοῦ ξύλου, οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν, ἀπ᾿ αὐτοῦ ἔφαγες

Genesis 3:11 (NETS)

Genesis 3:11 (English Elpenor)

And he said to him, “Who told you that you are naked, unless you have eaten from the tree of which I commanded you, of this one alone, not to eat from it?” And God said to him, Who told thee that thou wast naked, unless thou hast eaten of the tree concerning which I charged thee of it alone not to eat?

Genesis 3:12 (Tanakh)

Genesis 3:12 (KJV)

Genesis 3:12 (NET)

And the man said: ‘The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.’ And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. The man said, “The woman whom you gave me, she gave me some fruit from the tree and I ate it.”

Genesis 3:12 (Septuagint BLB)

Genesis 3:12 (Septuagint Elpenor)

καὶ εἶπεν ὁ Αδαμ ἡ γυνή ἣν ἔδωκας μετ᾽ ἐμοῦ αὕτη μοι ἔδωκεν ἀπὸ τοῦ ξύλου καὶ ἔφαγον καὶ εἶπεν ὁ ᾿Αδάμ· ἡ γυνή, ἣν ἔδωκας μετ᾿ ἐμοῦ, αὕτη μοι ἔδωκεν ἀπὸ τοῦ ξύλου, καὶ ἔφαγον

Genesis 3:12 (NETS)

Genesis 3:12 (English Elpenor)

And Adam said, “The woman whom you gave to be with me, she gave me of the tree, and I ate.” And Adam said, The woman whom thou gavest to be with me– she gave me of the tree and I ate.

Genesis 3:13 (Tanakh)

Genesis 3:13 (KJV)

Genesis 3:13 (NET)

And HaShem G-d said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’ And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. So the Lord God said to the woman, “What is this you have done?” And the woman replied, “The serpent tricked me, and I ate.”

Genesis 3:13 (Septuagint BLB)

Genesis 3:13 (Septuagint Elpenor)

καὶ εἶπεν κύριος ὁ θεὸς τῇ γυναικί τί τοῦτο ἐποίησας καὶ εἶπεν ἡ γυνή ὁ ὄφις ἠπάτησέν με καὶ ἔφαγον καὶ εἶπε Κύριος ὁ Θεὸς τῇ γυναικί· τί τοῦτο ἐποίησας; καὶ εἶπεν ἡ γυνή· ὁ ὄφις ἠπάτησέ με, καὶ ἔφαγον

Genesis 3:13 (NETS)

Genesis 3:13 (English Elpenor)

And God said to the woman, “What is this you have done?” And the woman said, “The snake tricked me, and I ate.” And the Lord God said to the woman, Why hast thou done this? And the woman said, The serpent deceived me and I ate.

Genesis 3:14 (Tanakh)

Genesis 3:14 (KJV)

Genesis 3:14 (NET)

And HaShem G-d said unto the serpent: ‘Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: The Lord God said to the serpent, “Because you have done this, cursed are you above all the cattle and all the living creatures of the field! On your belly you will crawl and dust you will eat all the days of your life.

Genesis 3:14 (Septuagint BLB)

Genesis 3:14 (Septuagint Elpenor)

καὶ εἶπεν κύριος ὁ θεὸς τῷ ὄφει ὅτι ἐποίησας τοῦτο ἐπικατάρατος σὺ ἀπὸ πάντων τῶν κτηνῶν καὶ ἀπὸ πάντων τῶν θηρίων τῆς γῆς ἐπὶ τῷ στήθει σου καὶ τῇ κοιλίᾳ πορεύσῃ καὶ γῆν φάγῃ πάσας τὰς ἡμέρας τῆς ζωῆς σου καὶ εἶπε Κύριος ὁ Θεὸς τῷ ὄφει· ὅτι ἐποίησας τοῦτο, ἐπικατάρατος σὺ ἀπὸ πάντων τῶν κτηνῶν καὶ ἀπὸ πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς· ἐπὶ τῷ στήθει σου καὶ τῇ κοιλίᾳ πορεύσῃ καὶ γῆν φαγῇ πάσας τὰς ἡμέρας τῆς ζωῆς σου.

Genesis 3:14 (NETS)

Genesis 3:14 (English Elpenor)

And the Lord God said to the snake, “Because you have done this, cursed are you from all the domestic animals and from the wild animals of the earth; upon your chest and belly you shall go, and earth you shall eat all the days of your life. And the Lord God said to the serpent, Because thou hast done this thou art cursed above all cattle and all the brutes of the earth, on thy breast and belly thou shalt go, and thou shalt eat earth all the days of thy life.

Genesis 3:15 (Tanakh)

Genesis 3:15 (KJV)

Genesis 3:15 (NET)

And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’ And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. And I will put hostility between you and the woman and between your offspring and her offspring; he will strike your head, and you will strike his heel.”

Genesis 3:15 (Septuagint BLB)

Genesis 3:15 (Septuagint Elpenor)

καὶ ἔχθραν θήσω ἀνὰ μέσον σου καὶ ἀνὰ μέσον τῆς γυναικὸς καὶ ἀνὰ μέσον τοῦ σπέρματός σου καὶ ἀνὰ μέσον τοῦ σπέρματος αὐτῆς αὐτός σου τηρήσει κεφαλήν καὶ σὺ τηρήσεις αὐτοῦ πτέρναν καὶ ἔχθραν θήσω ἀνὰ μέσον σοῦ καὶ ἀνὰ μέσον τῆς γυναικὸς καὶ ἀνὰ μέσον τοῦ σπέρματός σου καὶ ἀνὰ μέσον τοῦ σπέρματος αὐτῆς· αὐτός σου τηρήσει κεφαλήν, καὶ σὺ τηρήσεις αὐτοῦ πτέρναν

Genesis 3:15 (NETS)

Genesis 3:15 (English Elpenor)

And I will put enmity between you and between the woman and between your offspring and between her offspring; he will watch your head, and you will watch his heel.” And I will put enmity between thee and the woman and between thy seed and her seed, he shall watch against thy head, and thou shalt watch against his heel.

John 4:15 (NET)

John 4:15 (KJV)

The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw water.” The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw.

John 4:15 (NET Parallel Greek)

John 4:15 (Stephanus Textus Receptus)

John 4:15 (Byzantine Majority Text)

λέγει πρὸς αὐτὸν ἡ γυνή· κύριε, δός μοι τοῦτο τὸ ὕδωρ, ἵνα μὴ διψῶ μηδὲ διέρχωμαι ἐνθάδε ἀντλεῖν λεγει προς αυτον η γυνη κυριε δος μοι τουτο το υδωρ ινα μη διψω μηδε ερχωμαι ενθαδε αντλειν λεγει προς αυτον η γυνη κυριε δος μοι τουτο το υδωρ ινα μη διψω μηδε ερχομαι ενθαδε αντλειν

John 4:16 (NET)

John 4:16 (KJV)

He said to her, “Go call your husband and come back here.” Jesus saith unto her, Go, call thy husband, and come hither.

John 4:16 (NET Parallel Greek)

John 4:16 (Stephanus Textus Receptus)

John 4:16 (Byzantine Majority Text)

λέγει αὐτῇ· ὕπαγε φώνησον τὸν ἄνδρα |σου| καὶ ἐλθὲ ἐνθάδε λεγει αυτη ο ιησους υπαγε φωνησον τον ανδρα σου και ελθε ενθαδε λεγει αυτη ο ιησους υπαγε φωνησον τον ανδρα σου και ελθε ενθαδε

John 4:17 (NET)

John 4:17 (KJV)

The woman replied, “I have no husband.” Jesus said to her, “Right you are when you said, ‘I have no husband,’ The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband:

John 4:17 (NET Parallel Greek)

John 4:17 (Stephanus Textus Receptus)

John 4:17 (Byzantine Majority Text)

ἀπεκρίθη ἡ γυνὴ καὶ εἶπεν |αὐτῷ|· οὐκ ἔχω ἄνδρα. λέγει αὐτῇ ὁ Ἰησοῦς· καλῶς εἶπας ὅτι ἄνδρα οὐκ ἔχω· απεκριθη η γυνη και ειπεν ουκ εχω ανδρα λεγει αυτη ο ιησους καλως ειπας οτι ανδρα ουκ εχω απεκριθη η γυνη και ειπεν ουκ εχω ανδρα λεγει αυτη ο ιησους καλως ειπας οτι ανδρα ουκ εχω

John 4:23 (NET)

John 4:23 (KJV)

But a time is coming—and now is here—when the true worshipers will worship the Father in spirit and truth, for the Father seeks such people to be his worshipers. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.

John 4:23 (NET Parallel Greek)

John 4:23 (Stephanus Textus Receptus)

John 4:23 (Byzantine Majority Text)

ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστιν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ· καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν αλλ ερχεται ωρα και νυν εστιν οτε οι αληθινοι προσκυνηται προσκυνησουσιν τω πατρι εν πνευματι και αληθεια και γαρ ο πατηρ τοιουτους ζητει τους προσκυνουντας αυτον αλλ ερχεται ωρα και νυν εστιν οτε οι αληθινοι προσκυνηται προσκυνησουσιν τω πατρι εν πνευματι και αληθεια και γαρ ο πατηρ τοιουτους ζητει τους προσκυνουντας αυτον

1 Gensis 1:1b (NET) Table

2 From Rashi’s commentary to Genesis 3:1 (Tanakh), chabad.org

3 From Rashi’s commentary to Genesis 3:15 (Tanakh), chabad.org

4 Genesis 3:11 (NET)

5 Genesis 3:13a (NET)

6 The NET parallel Greek text and NA28 had διψήσει here in the future tense and indicative mood, where the Stephanus Textus Receptus and Byzantine Majority Text had διψήσῃ (KJV: shallthirst) in the aorist tense and subjunctive mood. Since the negation is οὐ μὴ here, διψήσῃ is the stronger of the two: the subjunctive of emphatic negation.

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

9 The NET parallel Greek text and NA28 had αὐτῷ (“to him”) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

10 John 4:29a (NET)

12 John 4:23b (NET)

13 Luke 19:10 (NET)

14 John 5:19 (NET) Table

15 John 8:29b (NET) Table

16 This is a subjunctive of emphatic negation: “However, when this combination [οὐ µή (ou mē)] is attached to an Aorist Subjunctive, what occurs is what has been termed the Subjunctive of Emphatic Negation. As was pointed out above, the Subjunctive Mood indicates the probability of an event, and the Aorist Tense emphasizes an action as simply occurring, without any specific reference to time, apart from the use of an adverbial modifier (e.g., that which would describe when, where, how much, or how often). Thus, when you have οὐ µή (ou mē) in combination with the Aorist Subjunctive, what occurs is the absolute and unequivocal denial of the probability of an event EVER OCCURING at any moment or time in the future.” From “EMPHATIC NEGATIONS IN BIBLICAL GREEK” on the BLB Blog online.

17 Galatians 5:16 (NET)

18 John 3:16 (NET) Table

19 John 3:17 (NET) Table

20 2 Peter 3:9b (NET) Table

21 Matthew 28:18b (NET) Table

22 John 12:32b (NET)

23 John 17:3 (NET)

Father, Son and Holy Spirit – Part 9

This is a continuation of my intent to become much more familiar with the Greek translation of יְהֹוָ֨ה (Yᵊhōvâ) and יֱהֹוִה֙ (yᵊhōvâ) in the Septuagint.

Masoretic Text

Septuagint

Genesis 3:1 (Tanakh)

Genesis 3:1 (NET)

Genesis 3:1 (NETS)

Genesis 3:1 (English Elpenor)

Now the serpent was more subtle than any beast of the field which HaShem (יְהֹוָ֣ה) G-d (אֱלֹהִ֑ים) had made. And he said unto the woman: ‘Yea, hath G-d (אֱלֹהִ֔ים) said: Ye shall not eat of any tree of the garden?’ [Table] Now the serpent was shrewder than any of the wild animals that the Lord (Yᵊhōvâ, יהוה) God (ĕlōhîm, אלהים) had made. He said to the woman, “Is it really true that God (ĕlōhîm, אלהים) said, ‘You must not eat from any tree of the orchard’?” Now the snake was the most sagacious of all the wild animals that were upon the earth, which the Lord (κύριος) God ( θεός) had made. And the snake said to the woman, “Why is it that God ( θεός) said, ‘You shall not eat from any tree that is in the orchard’?” [Table] NOW the serpent was the most crafty of all the brutes on the earth, which the Lord (Κύριος) God ( Θεός) made, and the serpent said to the woman, Wherefore has God ( Θεός) said, Eat not of every tree of the garden?

Here the narrator called God יְהֹוָ֣ה (Yᵊhōvâ) אֱלֹהִ֑ים (ĕlōhîm) in the Masoretic text, which was corroborated by Κύριος Θεὸς in the Septuagint. But the serpent said אֱלֹהִ֔ים (ĕlōhîm) in the Masoretic text, and Θεὸς in the Septuagint.

When did this happen? Is it still Friday, the sixth day? I’m going to say, no, because the text sounds like the sixth day was concluded before this happened: God saw all that he had made—and it was very good! There was evening, and there was morning, the sixth day.1 So, is it Saturday, the Sabbath? Again, I’ll say, no, because of the way I hear the text (Genesis 2:1-3 NET):

The heavens and the earth were completed with everything that was in them [Table]. By the seventh day God finished the work that he had been doing, and he ceased on the seventh day all the work that he had been doing [Table]. God blessed the seventh day and made it holy because on it he ceased all the work that he had been doing in creation [Table].

So, I’m going to say that this conversation between Eve and the serpent occurred sometime between the following Sunday and Eve’s first conception. And the latter is just for my convenience, so I don’t have to deal with the ramifications of a child conceived before Adam sinned. I’ll leave that kind of speculation to Dan Brown. Maybe I’ll see the movie if Ron Howard is so inclined.

Eve corrected the serpent’s error:

Masoretic Text

Septuagint

Genesis 3:2, 3 (Tanakh)

Genesis 3:2, 3 (NET)

Genesis 3:2, 3 (NETS)

Genesis 3:2, 3 (English Elpenor)

And the woman said unto the serpent: ‘Of the fruit of the trees of the garden we may eat; [Table] The woman said to the serpent, “We may eat of the fruit from the trees of the orchard; And the woman said to the snake, “We shall eat of the fruit of the tree of the orchard, [Table] And the woman said to the serpent, We may eat of the fruit of the trees of the garden,
but of the fruit of the tree which is in the midst of the garden, G-d (אֱלֹהִ֗ים) hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die’ [Table]. but concerning the fruit of the tree that is in the middle of the orchard God (ĕlōhîm, אלהים) said, ‘You must not eat from it, and you must not touch it, or else you will die.’” but of the fruit of the tree that is in the middle of the orchard, God ( θεός) said, ‘You shall not eat of it nor shall you even touch it, lest you die’” [Table]. but of the fruit of the tree which is in the midst of the garden, God ( Θεός) said, Ye shall not eat of it, neither shall ye touch it, lest ye die.

Here Eve called God אֱלֹהִ֗ים (ĕlōhîm) in the Masoretic text and Θεός in the Septuagint.

Masoretic Text

Septuagint

Genesis 3:4, 5 (Tanakh)

Genesis 3:4, 5 (NET)

Genesis 3:4, 5 (NETS)

Genesis 3:4, 5 (English Elpenor)

And the serpent said unto the woman: ‘Ye shall not surely die; [Table] The serpent said to the woman, “Surely you will not die, And the snake said to the woman, “You will not die by death, [Table] And the serpent said to the woman, Ye shall not surely die.
for G-d (אֱלֹהִ֔ים) doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as G-d (כֵּֽאלֹהִ֔ים), knowing good and evil’ [Table]. for God (ĕlōhîm, אלהים) knows that when you eat from it your eyes will open and you will be like God (ĕlōhîm, כאלהים), knowing good and evil.” for God ( θεὸς) knew that on the day you eat of it, your eyes would be opened, and you would be like gods (θεοὶ) knowing good and evil” [Table]. For God ( Θεός) knew that in whatever day ye should eat of it your eyes would be opened, and ye would be as gods (θεοί), knowing good and evil.

Here the serpent called God אֱלֹהִ֔ים (ĕlōhîm) in the Masoretic text and Θεός in the Septuagint. He told Eve ye shall be as G-d, כֵּֽאלֹהִ֔ים (ĕlōhîm) in the Masoretic text, which was translated θεοί (gods) in the Septuagint. The Masoretic text was translated gods in the KJV and angels in the Tanakh on chabad.org.

I’ve been thinking a lot lately about Satan’s working (ἐνέργειαν τοῦ σατανᾶ): with all kinds of miracles and signs and false wonders,2 especially false wonders (τέρασιν ψεύδους). In another essay I developed a working definition of signs and wonders, and false wonders:

I’ll try to use forms of σημεῖον for the sign, the thing itself, and forms of τέρας for the wonder, the voice of the sign (τῆς φωνῆς τοῦ σημείου), the effect it has on the one who witnesses the sign, to believe (Tanakh/KJV/NET) the messenger and ultimately the word of God.3

For false messiahs and false prophets will appear, Jesus warned, and perform great signs and wonders (τέρατα, another form of τέρας) to deceive, if possible, even the elect.4 Without specifying exactly what any particular sign would be, Jesus warned that the wonder, the voice of the sign, would not result in confidence in the truth, God’s word, the Scriptures: great signs and wonders to deceive, if possible, even the elect.5

The serpent had nothing to do with this particular sign (Genesis 2:16, 17 NET):

Then the Lord God commanded the man, “You may freely eat fruit from every tree of the orchard [Table], but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die” [Table].

The serpent simply appropriated God’s instruction to give Eve a false wonder. The Greek word translated perform in Jesus’ saying perform great signs and wonders was not a form of ποιέω. It was δώσουσιν, a form of δίδωμι: to give. The table below comparing God’s words to the serpent’s words highlights the subtlety, shrewdness, sagacity and craftiness of the serpent.

God said… (Genesis 2:16b NET)

The serpent said… (Genesis 3:1b NET)

You may freely eat fruit from every tree of the orchard Is it really true that God said, ‘You must not eat from any tree of the orchard’?

I suppose it’s possible to think that the serpent was even more shrewd than this. The English translation of the Elpenor Septuagint renders it: Wherefore has God said, Eat not of every tree of the garden? In any case the serpent asked Eve a question which seemed like an obvious misunderstanding, easy to correct or clarify. When she did so, the serpent’s reply was more direct.

God said… (Genesis 2:17 NET)

The serpent said… (Genesis 3:4, 5 NET)

but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die Surely you will not die, for God knows that when you eat from it your eyes will open and you will be like God, knowing good and evil.

Surely you will not die, is almost too direct. It tips the serpent’s hand too soon. But studying the Bible gives me potentially more knowledge than Eve had living in the moment. And the serpent’s directness coupled with the absence of any biblical evidence to the contrary persuades me that Eve never heard God’s words directly. So the serpent didn’t refute God as far as Eve knew, only his messenger, Adam.

Is there a wife alive who doesn’t know that her husband is often confused and misunderstands the things she says? How much confidence does that inspire? Couldn’t Adam have misunderstood or miscommunicated God’s words? And that brings me to the serpent’s false wonder:

Masoretic Text

Septuagint

Genesis 3:6 (Tanakh)

Genesis 3:6 (NET)

Genesis 3:6 (NETS)

Genesis 3:6 (English Elpenor)

And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat [Table]. When the woman saw that the tree produced fruit that was good for food, was attractive to the eye, and was desirable for making one wise, she took some of its fruit and ate it. She also gave some of it to her husband who was with her, and he ate it. And the woman saw that the tree was good for food and that it was pleasing for the eyes to look at and it was beautiful to contemplate, and when she had taken of its fruit she ate, and she also gave some to her husband with her, and they ate [Table]. And the woman saw that the tree was good for food, and that it was pleasant to the eyes to look upon and beautiful to contemplate, and having taken of its fruit she ate, and she gave to her husband also with her, and they ate.

The false wonder was that Eve believed, not the word of God or his messenger (her husband) but, the serpent’s word. For false messiahs and false prophets will appear and perform great signs and wonders to deceive6 The Greek word translated to deceive here was πλανῆσαι, a form of πλανάω: “to lead astray, cause to wander; to misguide, lead away from the right path; to mislead, deceive (someone)…origin of the English word ‘planet’ meaning wanderer because while the stars are fixed in place, the planets seemed to wander around the night sky.”

But I am afraid, Paul wrote, that7 just as the serpent deceived (ἐξηπάτησεν, a form of ἐξαπατάω) Eve by his treachery (πανουργίᾳ), your8 minds may be led astray (φθαρῇ, a form of φθείρω) from a sincere and pure devotion9 to Christ.10 His description of this false wonder sounds almost like seduction. And Adam was not deceived (ἠπατήθη, a form of ἀπατάω), but the woman, because she was fully deceived (ἐξαπατηθεῖσα, a form of ἐξαπατάω), fell into transgression (παραβάσει, a form of παράβασις).11 In other words, Adam was not seduced, not by the serpent, and not by Eve to whatever extent she had become a false prophet (ψευδοπροφῆται, a form of ψευδοπροφήτης) of the serpent’s words.

Adam heard God’s command with his own ears. Adam violated God’s command with his eyes wide open because violating God’s command is what Adam wanted to do (Romans 5:12-14 NET):

So then, just as sin entered the world through one man and death through sin, and so death spread to all people because all sinned—for before the law was given, sin was in the world, but there is no accounting for sin when there is no law. Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type of the coming one) transgressed (παραβάσεως, another form of παράβασις) [Table].

Adam’s disobedience, his transgression of God’s command, opened both their eyes:

Masoretic Text

Septuagint

Genesis 3:7 (Tanakh)

Genesis 3:7 (NET)

Genesis 3:7 (NETS)

Genesis 3:7 (English Elpenor)

And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles [Table]. Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves. And the eyes of the two were opened, and they knew that they were naked, and they sewed fig leaves together and made loincloths for themselves [Table]. And the eyes of both were opened, and they perceived that they were naked, and they sewed fig leaves together, and made themselves aprons to go round them.

I don’t think Eve intended to disobey God but rather to be like God, knowing good (Hebrew: ṭôḇ, ט֥וֹב; Greek: καλὸν, a form of καλός) and evil (Hebrew: raʿ, וָרָֽע; Greek: πονηρόν, a form of πονηρός).12 She only knew good up to that moment: God saw all that he had made—and it was very good (Hebrew: ṭôḇ, ט֖וֹב; Greek: καλὰ, another form of καλός)!13 I know that, but did she?

In the science fiction movie Blade Runner replicants were man-made humans used off-world as slaves, soldiers or sex-workers. Some were smarter, most were stronger, than natural-born human beings. All were created with four year lifespans. Roy Batty (Rutger Hauer) returned to earth seeking an audience with his creator to gain a longer life for himself and his replicant friends/accomplices. His way was impeded by Rick Deckard (Harrison Ford), a reluctant thug of a law enforcement officer called a blade runner, tasked with hunting down and killing Roy and his friends/accomplices, the rebellious replicants natural-born human beings now feared and outlawed. Deckard’s boss Bryant (M. Emmet Walsh) put a fine point on his situation: “You know the score, Pal. If you’re not cop, you’re little people.”

Replicants were created as fully grown adults. In this Adam and Eve seem more like replicants than their natural-born descendants. Replicants were implanted with “false memories to give them the years of experiences that humans take for granted, creating a ‘cushion or pillow for their emotions.’”14 It seems fitting somehow that human beings would give their creation “false memories.” It makes sense to me that God would give something similar but true to his creation. Though the text doesn’t say it, I wouldn’t be surprised to learn that God taught Adam and Eve the content of Genesis 1 on that first Sabbath day. (If He went on to the content of Genesis 2, I need to reconsider Eve’s knowledge of God’s prohibition.)

Be that as it may, Eve’s faith in the serpent’s word introduced her to evil.

Masoretic Text

Septuagint

Genesis 3:8-10 (Tanakh)

Genesis 3:8-10 (NET)

Genesis 3:8-10 (NETS)

Genesis 3:8-10 (English Elpenor)

And they heard the voice of HaShem (יְהֹוָ֧ה) G-d (אֱלֹהִ֛ים) walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of HaShem (יְהֹוָ֣ה) G-d (אֱלֹהִ֔ים) amongst the trees of the garden. Then the man and his wife heard the sound of the Lord (Yᵊhōvâ, יהוה) God (ĕlōhîm, אלהים) moving about in the orchard at the breezy time of the day, and they hid from the Lord (Yᵊhōvâ, יהוה) God (ĕlōhîm, אלהים) among the trees of the orchard. And they heard the sound of the Lord (κυρίου) God (τοῦ θεοῦ) walking about in the orchard in the evening, and both Adam and his wife hid themselves from the presence of the Lord (κυρίου) God (τοῦ θεοῦ) in the midst of the timber of the orchard. And they heard the voice of the Lord (Κυρίου) God (τοῦ Θεοῦ) walking in the garden in the afternoon; and both Adam and his wife hid themselves from the face of the Lord (Κυρίου) God (τοῦ Θεοῦ) in the midst of the trees of the garden.
And HaShem (יְהֹוָ֥ה) G-d (אֱלֹהִ֖ים) called unto the man, and said unto him: ‘Where art thou?’ But the Lord (Yᵊhōvâ, יהוה) God (ĕlōhîm, אלהים) called to the man and said to him, “Where are you?” And the Lord (κύριος) God ( θεὸς) called Adam and said to him, “Adam, where are you?” And the Lord (Κύριος) God ( Θεὸς) called Adam and said to him, Adam, where art thou?
And he said: ‘I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.’ The man replied, “I heard you moving about in the orchard, and I was afraid because I was naked, so I hid.” And he said to him, “I heard the sound of you walking about in the orchard, and I was afraid, because I am naked, and I hid myself.” And he said to him, I heard thy voice as thou walkedst in the garden, and I feared because I was naked and I hid myself.

Here the narrator called God יְהֹוָ֧ה (Yᵊhōvâ) אֱלֹהִ֖ים (ĕlōhîm) in the Masoretic text which was corroborated by Κυρίου τοῦ Θεοῦ and Κύριος Θεὸς in the Septuagint. And Adam and Eve, though covered in clothing of their own design and manufacture, were naked and ashamed, and hid themselves from the presence of the Lord God.

I’ll pick this up in another essay.

Tables comparing Genesis 3:8; 3:9 and 3:10 in the Tanakh, KJV and NET; and tables comparing Genesis 3:8; 3:9 and 3:10 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and a table comparing the Greek of 2 Corinthians 11:3 the NET and KJV follow.

Genesis 3:8 (Tanakh)

Genesis 3:8 (KJV)

Genesis 3:8 (NET)

And they heard the voice of HaShem G-d walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of HaShem G-d amongst the trees of the garden. And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden. Then the man and his wife heard the sound of the Lord God moving about in the orchard at the breezy time of the day, and they hid from the Lord God among the trees of the orchard.

Genesis 3:8 (Septuagint BLB)

Genesis 3:8 (Septuagint Elpenor)

καὶ ἤκουσαν τὴν φωνὴν κυρίου τοῦ θεοῦ περιπατοῦντος ἐν τῷ παραδείσῳ τὸ δειλινόν καὶ ἐκρύβησαν ὅ τε Αδαμ καὶ ἡ γυνὴ αὐτοῦ ἀπὸ προσώπου κυρίου τοῦ θεοῦ ἐν μέσῳ τοῦ ξύλου τοῦ παραδείσου Καὶ ἤκουσαν τῆς φωνῆς Κυρίου τοῦ Θεοῦ περιπατοῦντος ἐν τῷ παραδείσῳ τὸ δειλινόν, καὶ ἐκρύβησαν ὅ τε ᾿Αδὰμ καὶ ἡ γυνὴ αὐτοῦ ἀπὸ προσώπου Κυρίου τοῦ Θεοῦ ἐν μέσῳ τοῦ ξύλου τοῦ παραδείσου

Genesis 3:8 (NETS)

Genesis 3:8 (English Elpenor)

And they heard the sound of the Lord God walking about in the orchard in the evening, and both Adam and his wife hid themselves from the presence of the Lord God in the midst of the timber of the orchard. And they heard the voice of the Lord God walking in the garden in the afternoon; and both Adam and his wife hid themselves from the face of the Lord God in the midst of the trees of the garden.

Genesis 3:9 (Tanakh)

Genesis 3:9 (KJV)

Genesis 3:9 (NET)

And HaShem G-d called unto the man, and said unto him: ‘Where art thou?’ And the LORD God called unto Adam, and said unto him, Where art thou? But the Lord God called to the man and said to him, “Where are you?”

Genesis 3:9 (Septuagint BLB)

Genesis 3:9 (Septuagint Elpenor)

καὶ ἐκάλεσεν κύριος ὁ θεὸς τὸν Αδαμ καὶ εἶπεν αὐτῷ Αδαμ ποῦ εἶ καὶ ἐκάλεσε Κύριος ὁ Θεὸς τὸν ᾿Αδὰμ καὶ εἶπεν αὐτῷ· ᾿Αδάμ, ποῦ εἶ

Genesis 3:9 (NETS)

Genesis 3:9 (English Elpenor)

And the Lord God called Adam and said to him, “Adam, where are you?” And the Lord God called Adam and said to him, Adam, where art thou?

Genesis 3:10 (Tanakh)

Genesis 3:10 (KJV)

Genesis 3:10 (NET)

And he said: ‘I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.’ And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself. The man replied, “I heard you moving about in the orchard, and I was afraid because I was naked, so I hid.”

Genesis 3:10 (Septuagint BLB)

Genesis 3:10 (Septuagint Elpenor)

καὶ εἶπεν αὐτῷ τὴν φωνήν σου ἤκουσα περιπατοῦντος ἐν τῷ παραδείσῳ καὶ ἐφοβήθην ὅτι γυμνός εἰμι καὶ ἐκρύβην καὶ εἶπεν αὐτῷ· τῆς φωνῆς σου ἤκουσα περιπατοῦντος ἐν τῷ παραδείσῳ καὶ ἐφοβήθην, ὅτι γυμνός εἰμι, καὶ ἐκρύβην

Genesis 3:10 (NETS)

Genesis 3:10 (English Elpenor)

And he said to him, “I heard the sound of you walking about in the orchard, and I was afraid, because I am naked, and I hid myself.” And he said to him, I heard thy voice as thou walkedst in the garden, and I feared because I was naked and I hid myself.

2 Corinthians 11:3 (NET)

2 Corinthians 11:3 (KJV)

But I am afraid that just as the serpent deceived Eve by his treachery, your minds may be led astray from a sincere and pure devotion to Christ. But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.

2 Corinthians 11:3 (NET Parallel Greek)

2 Corinthians 11:3 (Stephanus Textus Receptus)

2 Corinthians 11:3 (Byzantine Majority Text)

φοβοῦμαι δὲ μή πως, ὡς ὁ ὄφις ἐξηπάτησεν ῞Ευαν ἐν τῇ πανουργίᾳ αὐτοῦ, φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος [καὶ τῆς ἁγνότητος] τῆς εἰς τὸν Χριστόν φοβουμαι δε μηπως ως ο οφις ευαν εξηπατησεν εν τη πανουργια αυτου ουτως φθαρη τα νοηματα υμων απο της απλοτητος της εις τον χριστον φοβουμαι δε μηπως ως ο οφις ευαν εξηπατησεν εν τη πανουργια αυτου ουτως φθαρη τα νοηματα υμων απο της απλοτητος της εις τον χριστον

1 Genesis 1:31 (NET) Table

2 2 Thessalonians 2:9b (NET)

4 Matthew 24:24 (NET)

6 Matthew 24:24a (NET)

7 The NET parallel Greek text and NA28 had μή πως here, where the Stephanus Textus Receptus and Byzantine Majority Text had μηπως (KJV: lest by any means).

8 The Stephanus Textus Receptus and Byzantine Majority Text had ουτως (KJV: so) at the beginning of this clause. The NET parallel Greek text and NA28 did not.

10 2 Corinthians 11:3 (NET)

11 1 Timothy 2:14 (NET)

12 Genesis 3:5b (NET) Table

13 Genesis 1:31a (NET) Table

Father, Son and Holy Spirit – Part 8

This is a continuation of my intent to become much more familiar with the Greek translation of יְהֹוָ֨ה (Yᵊhōvâ) and יֱהֹוִה֙ (yᵊhōvâ) in the Septuagint.

Masoretic Text

Septuagint

Genesis 2:19, 20 (Tanakh)

Genesis 2:19, 20 (NET)

Genesis 2:19, 20 (NETS)

Genesis 2:19, 20 (English Elpenor)

And out of the ground HaShem (יְהֹוָ֨ה) G-d (אֱלֹהִ֜ים) formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof [Table]. The Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) formed out of the ground every living animal of the field and every bird of the air. He brought them to the man to see what he would name them, and whatever the man called each living creature, that was its name. And out of the earth God ( θεὸς) furthermore formed all the animals of the field and all the birds of the sky and brought them to Adam to see what he would call them, and anything, whatever Adam called it as living creature, this was its name [Table]. And God ( Θεὸς) formed yet farther out of the earth all the wild beasts of the field, and all the birds of the sky, and he brought them to Adam, to see what he would call them, and whatever Adam called any living creature, that was the name of it.
And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet (עֵ֖זֶר) for him [Table]. So the man named all the animals, the birds of the air, and the living creatures of the field, but for Adam no companion (ēzer, עזר) who corresponded to him was found. And Adam gave names to all the cattle and to all the birds of the sky and to all the animals of the field, but for Adam there was not found a helper (βοηθὸς) like him [Table]. And Adam gave names to all the cattle and to all the birds of the sky, and to all the wild beasts of the field, but for Adam there was not found a help (βοηθὸς) like to himself.

I’ll pause to highlight that יְהֹוָ֨ה (Yᵊhōvâ) אֱלֹהִ֜ים (ĕlōhîm) in the Masoretic text was simply Θεὸς in the Septuagint. Also, I want to spend a few moments with עֵ֖זֶר (ēzer), translated help meet (Tanakh/KJV) and companion (NET) both here and in Genesis 2:18.

A note (57) in the NET reads:

Traditionally “helper.” The English word “helper,” because it can connote so many different ideas, does not accurately convey the connotation of the Hebrew word עֵזֶר (ʿezer). Usage of the Hebrew term does not suggest a subordinate role, a connotation which English “helper” can have. In the Bible God is frequently described as the “helper,” the one who does for us what we cannot do for ourselves, the one who meets our needs. In this context the word seems to express the idea of an “indispensable companion.” The woman would supply what the man was lacking in the design of creation and logically it would follow that the man would supply what she was lacking, although that is not stated here. See further M. L. Rosenzweig, “A Helper Equal to Him,” Jud 139 (1986): 277-80.

This is what the word meant to Moses when he named his sons:

Masoretic Text

Septuagint

Exodus 18:4 (Tanakh)

Exodus 18:4 (NET)

Exodus 18:4 (NETS)

Exodus 18:4 (English Elpenor)

and the name of the other was Eliezer: ‘for the G-d (אֱלֹהֵ֤י) of my father was my help (בְּעֶזְרִ֔י), and delivered (וַיַּצִּלֵ֖נִי) me from the sword of Pharaoh.’ and the other Eliezer (for Moses had said, “The God [ĕlōhîm, אלהי] of my father has been my help [ēzer, בעזרי] and delivered [nāṣal, ויצלני] me from the sword of Pharaoh”). and the name of the second, Eliezer (“for the God [θεὸς] of my father was my help [βοηθός], and he delivered [ἐξείλατό] me from the hand of Pharao”). and the name of the second, Eliezer, saying, For the God (Θεὸς) of my father [is] my helper (βοηθός), and he has rescued (ἐξείλατό) me out of the hand of Pharao.

The Lord as help or helper delivered or rescued Moses’ life. How often is the woman cast as the beauty whose love and grace tames the beast who becomes her husband?

Masoretic Text

Septuagint

Genesis 2:21, 22 (Tanakh)

Genesis 2:21, 22 (NET)

Genesis 2:21, 22 (NETS)

Genesis 2:21, 22 (English Elpenor)

And HaShem (יְהֹוָ֨ה) G-d (אֱלֹהִ֧ים) caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof [Table]. So the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) caused the man to fall into a deep sleep, and while he was asleep, he took part of the man’s side and closed up the place with flesh. And God ( θεὸς) cast a trance upon Adam, and he slept, and he took one of his ribs and filled up flesh in its place [Table]. And God ( Θεὸς) brought a trance upon Adam, and he slept, and he took one of his ribs, and filled up the flesh instead thereof.
And the rib, which HaShem (יְהֹוָ֨ה) G-d (אֱלֹהִ֧ים) had taken from the man, made He a woman, and brought her unto the man [Table]. Then the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) made a woman from the part he had taken out of the man, and he brought her to the man. And the rib that he had taken from Adam the Lord (κύριος) God ( θεὸς) fashioned into a woman and brought her to Adam [Table]. And God ( Θεὸς) formed the rib which he took from Adam into a woman, and brought her to Adam.

How magical this must have seemed to people who knew nothing of anesthesia or surgery or DNA or cloning. Now, though this particular procedure may be a bit out of reach, it seems like a routine and mostly anticipated outcome of applied knowledge and power.

I really have nothing to say here about the presence of יְהֹוָ֨ה (Yᵊhōvâ; Tanakh: Hashem; NET: Lord) in the Masoretic text or the sporadic presence or absence of κύριος (NETS: Lord) in the Septuagint. It seems more or less random to me. I have no idea why editors would add יְהֹוָ֨ה (Yᵊhōvâ) or translators would refuse to translate it in these particular verses. So, I’ll take a few moments to reprise some of the differences between the Masoretic text and the Septuagint.

Mostly I’ll point to two articles I found online, good articles in my opinion worth the time it takes to read them. I’ll quote and comment on a few things I take issue with. In “Septuagint: Why The Greek Old Testament Still MattersGreg Lanier wrote:

What Exactly Is the Septuagint?

Before discussing its relevance, we have to clarify what is meant by Septuagint. But that is part of the problem. The term itself, when paired with the (the Septuagint, or the LXX), and combined with the fact that you can purchase a copy, might give the false impression that “the Septuagint” is a singular book, produced by a single committee, and published in a single place at a single time.

Replace Septuagint with Bible and one can make exactly the same argument. I’ll continue to use the definite article with Septuagint (and Bible, for that matter) because the language feels forced and awkward without it.

Mr. Lanier then gave an interesting sketch of the origins of the Septuagint, many useful biblical examples and reasons for considering the Septuagint in one’s personal Bible study. He began, however, with one potentially misleading statement:1

Most Christians know that their personal copy of the OT is a translation from the ancient Hebrew text…

I certainly “knew” that growing up. What I didn’t know was that the “ancient” Hebrew text from which my Old Testament was translated was the Masoretic text. In his article “What Is the Masoretic Text? The Beginner’s Guide” Ryan Nelson pointed out:

Most Jews and Protestants consider the Masoretic Text the authoritative Hebrew Bible…While it was written sometime between the seventh and tenth centuries AD, it was based on the meticulously preserved oral tradition and the best available manuscripts of the original Hebrew text.

In other words, the Greek translations known as the Septuagint were mostly completed before Israel rejected Jesus as Messiah, the edited version of the Hebrew text known as the Masoretic text was completed long after.

Mr. Nelson concluded with the following words:2

A triumph of tradition

Without the Masoretes, it’s hard to say what our Bibles would look like today. Perhaps they’d all be based on the Septuagint, or they’d all be based on different versions of the Hebrew Bible. At a pivotal moment in history, when culture, popular teachings, and language itself threatened to erase centuries of tradition, the Masoretes found a way to keep that tradition in the spotlight.

Building on the work of countless rabbis before them, the Masoretes solidified the wording of the Hebrew Bible once-and-for-all.

Part of the “popular teachings” to which Mr. Nelson referred were proposed by the Karaites. In his article, “The Karaites: A Medieval Jewish Sect” on My Jewish Learning online, Eli Barnavi wrote:

The Karaites are first mentioned in written sources in the late eighth century. They themselves claim to be descendants of dissident sects of the First Temple period, and the rabbinical tradition traces them back to opposition trends of the Second Temple period…

The best part of the Karaite intellectual effort was directed at proving the errors of the Rabbanites. Their critical acuteness and thorough knowledge of rabbinical doctrines ensured the high level of their polemics…

The main hallmark of the Karaites is their rejection [sic] authority of the Oral Law and the belief in the necessity of direct, independent, and critical study of the Bible. A “Karaite” reads the Mikra (the Pentateuch) and recognizes the Scriptures as the exclusive source of religious law…

The Karaite attack was not powerful enough to demolish the rabbinical citadel but it did succeed in breaching its walls, for the sect recruited many converts. Towards the end of the eleventh century, the sect had adherents in most communities within the Muslim world and the Byzantine Empire: in the eastern parts of the caliphate, in Palestine and Egypt, in North Africa, in Spain, and in Asia Minor…

Reprinted with permission from Eli Barnavi’s A Historical Atlas of the Jewish People, published by Schocken Books.

But the “Masoretes found a way to keep that tradition [i.e., the authority of rabbinic Judaism3] in the spotlight.”4 I can’t hear this without recalling Jesus’ words to the Pharisees and experts in the law.

Matthew 15:1-9 (NET)

Mark 7:5-13 (NET)

Then Pharisees and experts in the law came from5 Jerusalem to Jesus and said, “Why do your disciples disobey the tradition of the elders? For they don’t wash their6 hands when they eat.” The7 Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat with unwashed8 hands?”
He said9 to them, “Isaiah prophesied10 correctly11 about you hypocrites, as it is written:12 “‘This people honors me with their lips, but their hearts are far from me. They worship me in vain, teaching as doctrine the commandments of men.’
Having13 no regard for the command of God, you hold fast to human tradition.”14
He answered them, “And why do you disobey the commandment of God because of your tradition? He also said to them, “You neatly reject the commandment of God in order to set up15 your tradition.
For God said,16 ‘Honor your17 father and mother’ and ‘Whoever insults his father or mother must be put to death.’ But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” he18 does not need to honor19 his father.’20 You have nullified the word of God on account of your tradition. For Moses21 said, ‘Honor your father and your mother,’ and, ‘Whoever insults his father or mother must be put to death.’ But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ (that is, a gift for God), then22 you no longer permit him to do anything for his23 father or mother. Thus you nullify the word of God by your tradition that you have handed down.
Hypocrites! Isaiah prophesied24 correctly about you when he said, “‘This people25 honors me with their lips, but their hearts are far from me, and they worship me in vain, teaching as doctrines the commandments of men.’”
And you do many things like this.”

This is not to say that the Masoretic text should be discarded. It just seems prudent to remember that it was edited and compiled by potentially hostile witnesses.

Masoretic Text

Septuagint

Genesis 2:23-25 (Tanakh)

Genesis 2:23-25 (NET)

Genesis 2:23-25 (NETS)

Genesis 2:23-25 (English Elpenor)

And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man’ [Table]. Then the man said, “This one at last is bone of my bones and flesh of my flesh; this one will be called ‘woman,’ for she was taken out of man.” And Adam said, “This now is bone of my bones and flesh of my flesh; this one shall be called Woman, for out of her husband she was taken” [Table]. And Adam said, This now is bone of my bones, and flesh of my flesh; she shall be called woman, because she was taken out of her husband.
Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh [Table]. That is why a man leaves his father and mother and unites with his wife, and they become one family. Therefore a man will leave his father and mother and will be joined to his wife, and the two will become one flesh [Table]. Therefore shall a man leave his father and his mother and shall cleave to his wife, and they two shall be one flesh.
And they were both naked, the man and his wife, and were not ashamed [Table]. The man and his wife were both naked, but they were not ashamed. And the two were naked, both Adam and his wife, and were not ashamed [Table]. And the two were naked, both Adam and his wife, and were not ashamed.

People experimenting with other forms of marriage and other forms of gender beyond male and female are making quite a lot of news as I write this. “In other words, God’s judgment, a deluding influence so that they will believe what is false26 came on those who are presently lost because they did not accept the love of the truth,” I wrote in another essay. Such confirmations of the truth of his word, coupled with my own experience of being drawn to Jesus and the faith He supplies through the fruit of his Spirit give me hope and encouragement to believe Jesus’ word that I don’t necessarily see: And I, when I am lifted up from the earth, will draw all people to myself.27

According to a note (9) in the NET Jesus quoted from Exodus 20:12 and Deuteronomy 5:16 in Matthew 15:4a. Tables comparing the Greek of Jesus’ quotation from the NET parallel Greek text and the Septuagint follow:

Matthew 15:4a (NET Parallel Greek)

Exodus 20:12a (Septuagint BLB) Table

Exodus 20:12a (Septuagint Elpenor)

τίμα τὸν πατέρα καὶ τὴν μητέρα τίμα τὸν πατέρα σου καὶ τὴν μητέρα τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου

Matthew 15:4a (NET)

Exodus 20:12a (NETS)

Exodus 20:12a (English Elpenor)

Honor your father and mother Honor your father and your mother Honour thy father and thy mother

Matthew 15:4a (NET Parallel Greek)

Deuteronomy 5:16a (Septuagint BLB)

Deuteronomy 5:16a (Septuagint Elpenor)

τίμα τὸν πατέρα καὶ τὴν μητέρα τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου

Matthew 15:4a (NET)

Deuteronomy 5:16a (NETS)

Deuteronomy 5:16a (English Elpenor)

Honor your father and mother Honor your father and your mother Honour thy father and thy mother

Tables comparing the Greek of Jesus’ quotation from the Stephanus Textus Receptus and the Septuagint follow:

Matthew 15:4a (Stephanus Textus Receptus)

Exodus 20:12a (Septuagint BLB) Table

Exodus 20:12a (Septuagint Elpenor)

τιμα τον πατερα σου και την μητερα τίμα τὸν πατέρα σου καὶ τὴν μητέρα τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου

Matthew 15:4a (KJV)

Exodus 20:12a (NETS)

Exodus 20:12a (English Elpenor)

Honour thy father and mother Honor your father and your mother Honour thy father and thy mother

Matthew 15:4a (Stephanus Textus Receptus)

Deuteronomy 5:16a (Septuagint BLB)

Deuteronomy 5:16a (Septuagint Elpenor)

τιμα τον πατερα σου και την μητερα τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου

Matthew 15:4a (KJV)

Deuteronomy 5:16a (NETS)

Deuteronomy 5:16a (English Elpenor)

Honour thy father and mother Honor your father and your mother Honour thy father and thy mother

According to a note (10) in the NET Jesus quoted from Exodus 21:17 and Leviticus 20:9 in Matthew 15:4b. Tables comparing the Greek of Jesus’ quotation from the NET parallel Greek text and the Septuagint follow:

Matthew 15:4b (NET Parallel Greek)

Exodus 21:16 (Septuagint BLB)

Exodus 21:16 (Septuagint Elpenor)

ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω ὁ κακολογῶν πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ τελευτήσει θανάτῳ ὁ κακολογῶν πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ τελευτήσει θανάτῳ

Matthew 15:4b (NET)

Exodus 21:16 (NETS)

Exodus 21:16 (English Elpenor)

Whoever insults his father or mother must be put to death. Let the one who insults his father or his mother end with death. He that reviles his father or his mother shall surely die.

Matthew 15:4b (NET Parallel Greek)

Leviticus 20:9a (Septuagint BLB)

Leviticus 20:9a (Septuagint Elpenor)

κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω ἄνθρωπος ἄνθρωπος ὃς ἂν κακῶς εἴπῃ τὸν πατέρα αὐτοῦ τὴν μητέρα αὐτοῦ θανάτῳ θανατούσθω ἄνθρωπος ἄνθρωπος, ὃς ἂν κακῶς εἴπῃ τὸν πατέρα αὐτοῦ τὴν μητέρα αὐτοῦ, θανάτῳ θανατούσθω

Matthew 15:4b (NET)

Leviticus 20:9a (NETS)

Leviticus 20:9a (English Elpenor)

Whoever insults his father or mother must be put to death. A person, a person who speaks severely with his father or his motherwith death let him be put to death Every man who shall speak evil of his father or of his mother, let him die the death

According to a note (14) in the NET Jesus quoted from Isaiah 29:13 in Matthew 15:8, 9. A table comparing the Greek of Jesus’ quotation from the NET parallel Greek text and the Septuagint follows:

Matthew 15:8, 9 (NET Parallel Greek)

Isaiah 29:13 (Septuagint BLB) Table

Isaiah 29:13 (Septuagint Elpenor)

ο λαος ουτος τω στοματι αυτων και τοις χειλεσιν με τιμα η δε καρδια αυτων πορρω απεχει απ εμου ματην δε σεβονται με διδασκοντες διδασκαλιας ενταλματα ανθρωπων ὁ λαὸς οὗτος τοῗς χείλεσιν αὐτῶν τιμῶσίν με ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας ὁ λαὸς οὗτος ἐν τῷ στόματι αὐτοῦ καὶ ἐν τοῖς χείλεσιν αὐτῶν τιμῶσί με, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ· μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας

Matthew 15:8, 9 (NET)

Isaiah 29:13 (NETS)

Isaiah 29:13 (English Elpenor)

This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men. These people draw near me; they honor me with their lips, while their heart is far from me, and in vain do they worship me, teaching human precepts and teachings. And the Lord has said, This people draw nigh to me with their mouth, and they honour me with their lips, but their heart is far from me: but in vain do they worship me, teaching the commandments and doctrines of men.

A table comparing the Greek of Jesus’ quotation from the Stephanus Textus Receptus and the Septuagint follows:

Matthew 15:8, 9 (Stephanus Textus Receptus)

Isaiah 29:13 (Septuagint BLB) Table

Isaiah 29:13 (Septuagint Elpenor)

ὁ λαὸς οὗτος τοῖς χείλεσιν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ μάτην δὲ σέβονται με διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων ὁ λαὸς οὗτος τοῗς χείλεσιν αὐτῶν τιμῶσίν με ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας ὁ λαὸς οὗτος ἐν τῷ στόματι αὐτοῦ καὶ ἐν τοῖς χείλεσιν αὐτῶν τιμῶσί με, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ· μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας

Matthew 15:8, 9 (KJV)

Isaiah 29:13 (NETS)

Isaiah 29:13 (English Elpenor)

“‘This people honors me with their lips, but their hearts are far from me, and they worship me in vain, teaching as doctrines the commandments of men.’” These people draw near me; they honor me with their lips, while their heart is far from me, and in vain do they worship me, teaching human precepts and teachings. And the Lord has said, This people draw nigh to me with their mouth, and they honour me with their lips, but their heart is far from me: but in vain do they worship me, teaching the commandments and doctrines of men.

According to a note (12) in the NET Jesus quoted from Isaiah 29:13 in Mark 7:6, 7. A table comparing the Greek of Jesus’ quotation from the NET parallel Greek text and the Septuagint follows:

Mark 7:6b, 7 (NET Parallel Greek)

Isaiah 29:13 (Septuagint BLB) Table

Isaiah 29:13 (Septuagint Elpenor)

ὁ λαὸς τοῖς χείλεσιν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ μάτην δὲ σέβονται με διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων ὁ λαὸς οὗτος τοῗς χείλεσιν αὐτῶν τιμῶσίν με ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας ὁ λαὸς οὗτος ἐν τῷ στόματι αὐτοῦ καὶ ἐν τοῖς χείλεσιν αὐτῶν τιμῶσί με, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ· μάτην δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας

Mark 7:6b, 7 (NET)

Isaiah 29:13 (NETS)

Isaiah 29:13 (English Elpenor)

This people honors me with their lips, but their hearts are far from me. They worship me in vain, teaching as doctrine the commandments of men. These people draw near me; they honor me with their lips, while their heart is far from me, and in vain do they worship me, teaching human precepts and teachings. And the Lord has said, This people draw nigh to me with their mouth, and they honour me with their lips, but their heart is far from me: but in vain do they worship me, teaching the commandments and doctrines of men.

Tables comparing Exodus 18:4; Deuteronomy 5:16; Exodus 21:17 and Leviticus 20:9 in the Tanakh, KJV and NET; and tables comparing Exodus 18:4; Deuteronomy 5:16; Exodus 21:17 (21:16) and Leviticus 20:9 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Matthew 15:1, 2; 15:4-8; Mark 7:5, 6; 7:8-10 and 7:12 the NET and KJV follow.

Exodus 18:4 (Tanakh)

Exodus 18:4 (KJV)

Exodus 18:4 (NET)

and the name of the other was Eliezer: ‘for the G-d of my father was my help, and delivered me from the sword of Pharaoh.’ And the name of the other was Eliezer; for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh: and the other Eliezer (for Moses had said, “The God of my father has been my help and delivered me from the sword of Pharaoh”).

Exodus 18:4 (Septuagint BLB)

Exodus 18:4 (Septuagint Elpenor)

καὶ τὸ ὄνομα τοῦ δευτέρου Ελιεζερ λέγων ὁ γὰρ θεὸς τοῦ πατρός μου βοηθός μου καὶ ἐξείλατό με ἐκ χειρὸς Φαραω καὶ τὸ ὄνομα τοῦ δευτέρου ῾Ελιέζερ λέγων· ὁ γὰρ Θεὸς τοῦ πατρός μου βοηθός μου καὶ ἐξείλατό με ἐκ χειρὸς Φαραώ

Exodus 18:4 (NETS)

Exodus 18:4 (English Elpenor)

and the name of the second, Eliezer (“for the God of my father was my help, and he delivered me from the hand of Pharao”). and the name of the second, Eliezer, saying, For the God of my father [is] my helper, and he has rescued me out of the hand of Pharao.

Deuteronomy 5:16 (Tanakh)

Deuteronomy 5:16 (KJV)

Deuteronomy 5:16 (NET)

Honour thy father and thy mother, as HaShem thy G-d commanded thee; that thy days may be long, and that it may go well with thee, upon the land which HaShem thy G-d giveth thee. Honour thy father and thy mother, as the LORD thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the LORD thy God giveth thee. Honor your father and your mother just as the Lord your God has commanded you to do, so that your days may be extended and that it may go well with you in the land that he is about to give you.

Deuteronomy 5:16 (Septuagint BLB)

Deuteronomy 5:16 (Septuagint Elpenor)

τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου ὃν τρόπον ἐνετείλατό σοι κύριος ὁ θεός σου ἵνα εὖ σοι γένηται καὶ ἵνα μακροχρόνιος γένῃ ἐπὶ τῆς γῆς ἧς κύριος ὁ θεός σου δίδωσίν σοι τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ὃν τρόπον ἐνετείλατό σοι Κύριος ὁ Θεός σου, ἵνα εὖ σοι γένηται καὶ ἵνα μακροχρόνιος γένῃ ἐπὶ τῆς γῆς, ἧς Κύριος ὁ Θεός σου δίδωσί σοι

Deuteronomy 5:16 (NETS)

Deuteronomy 5:16 (English Elpenor)

Honor your father and your mother, as the Lord your God commanded you, so that it may be well with you and that you may be long-lived in the land that the Lord your God is giving you. Honour thy father and thy mother, as the Lord thy God commanded thee; that it may be well with thee, and that thou mayest live long upon the land, which the Lord thy God gives thee.

Exodus 21:17 (Tanakh)

Exodus 21:17 (KJV)

Exodus 21:17 (NET)

And he that curseth his father or his mother, shall surely be put to death. And he that curseth his father, or his mother, shall surely be put to death. Whoever treats his father or his mother disgracefully must surely be put to death.

Exodus 21:17 (Septuagint BLB)

Exodus 21:16 (Septuagint Elpenor)

ὁ κακολογῶν πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ τελευτήσει θανάτῳ ὁ κακολογῶν πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ τελευτήσει θανάτῳ

Exodus 21:16 (NETS)

Exodus 21:16 (English Elpenor)

Let the one who insults his father or his mother end with death. He that reviles his father or his mother shall surely die.

Leviticus 20:9 (Tanakh)

Leviticus 20:9 (KJV)

Leviticus 20:9 (NET)

For whatsoever man there be that curseth his father or his mother shall surely be put to death; he hath cursed his father or his mother; his blood shall be upon him. For every one that curseth his father or his mother shall be surely put to death: he hath cursed his father or his mother; his blood shall be upon him. “‘If anyone curses his father or mother, he must be put to death. He has cursed his father or mother; his blood guilt is on himself.

Leviticus 20:9 (Septuagint BLB)

Leviticus 20:9 (Septuagint Elpenor)

ἄνθρωπος ἄνθρωπος ὃς ἂν κακῶς εἴπῃ τὸν πατέρα αὐτοῦ ἢ τὴν μητέρα αὐτοῦ θανάτῳ θανατούσθω πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ κακῶς εἶπεν ἔνοχος ἔσται ἄνθρωπος ἄνθρωπος, ὃς ἂν κακῶς εἴπῃ τὸν πατέρα αὐτοῦ ἢ τὴν μητέρα αὐτοῦ, θανάτῳ θανατούσθω· πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ κακῶς εἶπεν; ἔνοχος ἔσται

Leviticus 20:9 (NETS)

Leviticus 20:9 (English Elpenor)

A person, a person who speaks severely with his father or his mother—with death let him be put to death; he has spoken severely with his father or his mother—he shall be liable. Every man who shall speak evil of his father or of his mother, let him die the death; has he spoken evil of his father or his mother? he shall be guilty.

Matthew 15:1, 2 (NET)

Matthew 15:1, 2 (KJV)

Then Pharisees and experts in the law came from Jerusalem to Jesus and said, Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying,

Matthew 15:1 (NET Parallel Greek)

Matthew 15:1 (Stephanus Textus Receptus)

Matthew 15:1 (Byzantine Majority Text)

Τότε προσέρχονται τῷ Ἰησοῦ ἀπὸ Ἱεροσολύμων Φαρισαῖοι καὶ γραμματεῖς λέγοντες τοτε προσερχονται τω ιησου οι απο ιεροσολυμων γραμματεις και φαρισαιοι λεγοντες τοτε προσερχονται τω ιησου οι απο ιεροσολυμων γραμματεις και φαρισαιοι λεγοντες
Why do your disciples disobey the tradition of the elders? For they don’t wash their hands when they eat.” Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.

Matthew 15:2 (NET Parallel Greek)

Matthew 15:2 (Stephanus Textus Receptus)

Matthew 15:2 (Byzantine Majority Text)

διὰ τί οἱ μαθηταί σου παραβαίνουσιν τὴν παράδοσιν τῶν πρεσβυτέρων; οὐ γὰρ νίπτονται τὰς χεῖρας ὅταν ἄρτον ἐσθίωσιν δια τι οι μαθηται σου παραβαινουσιν την παραδοσιν των πρεσβυτερων ου γαρ νιπτονται τας χειρας αυτων οταν αρτον εσθιωσιν δια τι οι μαθηται σου παραβαινουσιν την παραδοσιν των πρεσβυτερων ου γαρ νιπτονται τας χειρας αυτων οταν αρτον εσθιωσιν

Matthew 15:4-8 (NET)

Matthew 15:4-8 (KJV)

For God said, ‘Honor your father and mother’ and ‘Whoever insults his father or mother must be put to death.’ For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death.

Matthew 15:4 (NET Parallel Greek)

Matthew 15:4 (Stephanus Textus Receptus)

Matthew 15:4 (Byzantine Majority Text)

ὁ γὰρ θεὸς εἶπεν· τίμα τὸν πατέρα καὶ τὴν μητέρα, καί· ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω. ο γαρ θεος ενετειλατο λεγων τιμα τον πατερα σου και την μητερα και ο κακολογων πατερα η μητερα θανατω τελευτατω ο γαρ θεος ενετειλατο λεγων τιμα τον πατερα και την μητερα και ο κακολογων πατερα η μητερα θανατω τελευτατω
But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me;

Matthew 15:5 (NET Parallel Greek)

Matthew 15:5 (Stephanus Textus Receptus)

Matthew 15:5 (Byzantine Majority Text)

ὑμεῖς δὲ λέγετε· ὃς ἂν εἴπῃ τῷ πατρὶ ἢ τῇ μητρί· δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς [see verse 6] υμεις δε λεγετε ος αν ειπη τω πατρι η τη μητρι δωρον ο εαν εξ εμου ωφεληθης [see verse 6] υμεις δε λεγετε ος αν ειπη τω πατρι η τη μητρι δωρον ο εαν εξ εμου ωφεληθης και ου μη τιμηση τον πατερα αυτου η την μητερα αυτου
he does not need to honor his father.’ You have nullified the word of God on account of your tradition. And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.

Matthew 15:6 (NET Parallel Greek)

Matthew 15:6 (Stephanus Textus Receptus)

Matthew 15:6 (Byzantine Majority Text)

οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ· καὶ ἠκυρώσατε τὸν λόγον τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν και ου μη τιμηση τον πατερα αυτου η την μητερα αυτου και ηκυρωσατε την εντολην του θεου δια την παραδοσιν υμων [see verse 5] και ηκυρωσατε την εντολην του θεου δια την παραδοσιν υμων
Hypocrites! Isaiah prophesied correctly about you when he said, Ye hypocrites, well did Esaias prophesy of you, saying,

Matthew 15:7 (NET Parallel Greek)

Matthew 15:7 (Stephanus Textus Receptus)

Matthew 15:7 (Byzantine Majority Text)

ὑποκριταί, καλῶς ἐπροφήτευσεν περὶ ὑμῶν Ἠσαΐας λέγων υποκριται καλως προεφητευσεν περι υμων ησαιας λεγων υποκριται καλως προεφητευσεν περι υμων ησαιας λεγων
“‘This people honors me with their lips, but their hearts are far from me, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.

Matthew 15:8 (NET Parallel Greek)

Matthew 15:8 (Stephanus Textus Receptus)

Matthew 15:8 (Byzantine Majority Text)

ὁ λαὸς οὗτος τοῖς χείλεσιν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ εγγιζει μοι ο λαος ουτος τω στοματι αυτων και τοις χειλεσιν με τιμα η δε καρδια αυτων πορρω απεχει απ εμου εγγιζει μοι ο λαος ουτος τω στοματι αυτων και τοις χειλεσιν με τιμα η δε καρδια αυτων πορρω απεχει απ εμου

Mark 7:5, 6 (NET)

Mark 7:5, 6 (KJV)

The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat with unwashed hands?” Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?

Mark 7:5 (NET Parallel Greek)

Mark 7:5 (Stephanus Textus Receptus)

Mark 7:5 (Byzantine Majority Text)

καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς· διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον επειτα επερωτωσιν αυτον οι φαρισαιοι και οι γραμματεις δια τι οι μαθηται σου ου περιπατουσιν κατα την παραδοσιν των πρεσβυτερων αλλα ανιπτοις χερσιν εσθιουσιν τον αρτον επειτα επερωτωσιν αυτον οι φαρισαιοι και οι γραμματεις δια τι οι μαθηται σου ου περιπατουσιν κατα την παραδοσιν των πρεσβυτερων αλλα ανιπτοις χερσιν εσθιουσιν τον αρτον
He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written: “‘This people honors me with their lips, but their hearts are far from me. He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me.

Mark 7:6 (NET Parallel Greek)

Mark 7:6 (Stephanus Textus Receptus)

Mark 7:6 (Byzantine Majority Text)

Ὁ δὲ εἶπεν αὐτοῖς· καλῶς ἐπροφήτευσεν Ἠσαΐας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται [ὅτι] οὗτος ὁ λαὸς τοῖς χείλεσιν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ ο δε αποκριθεις ειπεν αυτοις οτι καλως προεφητευσεν ησαιας περι υμων των υποκριτων ως γεγραπται ουτος ο λαος τοις χειλεσιν με τιμα η δε καρδια αυτων πορρω απεχει απ εμου ο δε αποκριθεις ειπεν αυτοις οτι καλως προεφητευσεν ησαιας περι υμων των υποκριτων ως γεγραπται ουτος ο λαος τοις χειλεσιν με τιμα η δε καρδια αυτων πορρω απεχει απ εμου

Mark 7:8-10 (NET)

Mark 7:8-10 (KJV)

Having no regard for the command of God, you hold fast to human tradition.” For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.

Mark 7:8 (NET Parallel Greek)

Mark 7:8 (Stephanus Textus Receptus)

Mark 7:8 (Byzantine Majority Text)

ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων αφεντες γαρ την εντολην του θεου κρατειτε την παραδοσιν των ανθρωπων βαπτισμους ξεστων και ποτηριων και αλλα παρομοια τοιαυτα πολλα ποιειτε αφεντες γαρ την εντολην του θεου κρατειτε την παραδοσιν των ανθρωπων βαπτισμους ξεστων και ποτηριων και αλλα παρομοια τοιαυτα πολλα ποιειτε
He also said to them, “You neatly reject the commandment of God in order to set up your tradition. And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.

Mark 7:9 (NET Parallel Greek)

Mark 7:9 (Stephanus Textus Receptus)

Mark 7:9 (Byzantine Majority Text)

καὶ ἔλεγεν αὐτοῖς· καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν |στήσητε| και ελεγεν αυτοις καλως αθετειτε την εντολην του θεου ινα την παραδοσιν υμων τηρησητε και ελεγεν αυτοις καλως αθετειτε την εντολην του θεου ινα την παραδοσιν υμων τηρησητε
For Moses said, ‘Honor your father and your mother,’ and, ‘Whoever insults his father or mother must be put to death.’ For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:

Mark 7:10 (NET Parallel Greek)

Mark 7:10 (Stephanus Textus Receptus)

Mark 7:10 (Byzantine Majority Text)

Μωϋσῆς γὰρ εἶπεν· τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί· ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω μωσης γαρ ειπεν τιμα τον πατερα σου και την μητερα σου και ο κακολογων πατερα η μητερα θανατω τελευτατω μωσης γαρ ειπεν τιμα τον πατερα σου και την μητερα σου και ο κακολογων πατερα η μητερα θανατω τελευτατω

Mark 7:12 (NET)

Mark 7:12 (KJV)

then you no longer permit him to do anything for his father or mother. And ye suffer him no more to do ought for his father or his mother;

Mark 7:12 (NET Parallel Greek)

Mark 7:12 (Stephanus Textus Receptus)

Mark 7:12 (Byzantine Majority Text)

οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί και ουκετι αφιετε αυτον ουδεν ποιησαι τω πατρι αυτου η τη μητρι αυτου και ουκετι αφιετε αυτον ουδεν ποιησαι τω πατρι αυτου η τη μητρι αυτου

3 From the tag line of “The Karaites: A Medieval Jewish Sect,” by Eli Barnavi on My Jewish Learning online: “The Karaites, biblical fundamentalists, challenged the authority of rabbinic Judaism.”

4 From “A triumph of tradition,” “What Is the Masoretic Text? The Beginner’s Guide,” by Ryan Nelson on OverviewBible online

5 The Stephanus Textus Receptus and Byzantine Majority Text had οι απο (KJV: which were of), where the NET parallel Greek text and NA28 had simply απο.

6 The NA28, Stephanus Textus Receptus and Byzantine Majority Text had αὐτῶν here. The NET parallel Greek text did not. See note 5 in the NET.

7 The NET parallel Greek text and NA28 had καὶ at the beginning of this clause, where the Stephanus Textus Receptus and Byzantine Majority Text had επειτα (KJV: Then).

9 The Stephanus Textus Receptus and Byzantine Majority Text had αποκριθεις (KJV: He answered) here. The NET parallel Greek text and NA28 did not.

11 The Stephanus Textus Receptus and Byzantine Majority Text had ὅτι καλως (KJV: well) here, where the NET parallel Greek text and NA28 had only καλῶς.

12 The NET parallel Greek text and NA28 had οτι (not translated in the NET) following written. The Stephanus Textus Receptus and Byzantine Majority Text did not.

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

14 The Stephanus Textus Receptus and Byzantine Majority Text had βαπτισμους ξεστων και ποτηριων και αλλα παρομοια τοιαυτα πολλα ποιειτε (KJV: as the washing of pots and cups: and many other such like things ye do) here. The NET parallel Greek text and NA28 did not.

15 The NET parallel Greek text and NA28 had στήσητε here, where the Stephanus Textus Receptus and Byzantine Majority Text had τηρησητε (KJV: ye may keep).

16 The NET parallel Greek text and NA28 had εἶπεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ενετειλατο λεγων (KJV: commanded, saying).

18 The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA28 did not.

20 The Stephanus Textus Receptus and Byzantine Majority Text had η την μητερα αυτου (KJV: or his mother) here. The NET parallel Greek text and NA28 did not.

22 The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA28 did not.

23 The Stephanus Textus Receptus and Byzantine Majority Text had αυτου here and following mother. The NET parallel Greek text and NA28 had neither.

25 The Stephanus Textus Receptus and Byzantine Majority Text had εγγιζει μοι τω στοματι αυτων και (KJV: draweth nigh unto me with their mouth, and) here. The NET parallel Greek text and NA28 did not.

26 2 Thessalonians 2:11b (NET) Table

27 John 12:32 (NET)

Father, Son and Holy Spirit – Part 7

This is a continuation of my intent to become much more familiar with the Greek translation of יְהֹוָ֨ה (Yᵊhōvâ) and יֱהֹוִה֙ (yᵊhōvâ) in the Septuagint.

Masoretic Text

Septuagint

Genesis 2:16, 17 (Tanakh)

Genesis 2:16, 17 (NET)

Genesis 2:16, 17 (NETS)

Genesis 2:16, 17 (English Elpenor)

And HaShem (יְהֹוָ֣ה) G-d (אֱלֹהִ֔ים) commanded the man, saying: ‘Of every tree of the garden thou mayest freely eat [Table]; Then the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) commanded the man, “You may freely eat fruit from every tree of the orchard, And the Lord (κύριος) God ( θεὸς) commanded Adam, saying, “You shall eat for food of every tree that is in the orchard [Table], And the Lord (Κύριος) God ( Θεὸς) gave a charge to Adam, saying, Of every tree which is in the garden thou mayest freely eat,
but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die’ [Table]. but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die.” but of the tree for knowing good and evil, of it you shall not eat; on the day that you eat of it, you shall die by death” [Table]. but of the tree of the knowledge of good and evil– of it ye shall not eat, but in whatsoever day ye eat of it, ye shall surely die.

I’ll pause just long enough to highlight that the command not to eat from the tree of the knowledge (daʿaṯ, הדעת) of good and evil (NETS: the tree for knowing [γινώσκειν, a form of γινώσκω] good and evil) was given to Adam when he was alone.

Masoretic Text

Septuagint

Genesis 2:18 (Tanakh) Table

Genesis 2:18 (NET)

Genesis 2:18 (NETS) Table

Genesis 2:18 (English Elpenor)

And HaShem (יְהֹוָ֣ה) G-d (אֱלֹהִ֔ים) said: ‘It is not good that the man should be alone; I will make him a help meet for him.’ The Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) said, “It is not good for the man to be alone. I will make a companion for him who corresponds to him.” Then the Lord (κύριος) God ( θεός) said, “It is not good that the man is alone; let us make him a helper corresponding to him.” And the Lord (Κύριος) God ( Θεός) said, [It is] not good that the man should be alone, let us make for him a help suitable to him.

If I relied solely on the Masoretic text I would conclude that the singular אעשׁה (I will make) as opposed to the plural נעשׁה (Let us make) indicated that יהוה (Yᵊhōvâ) אלהים (‘ĕlōhîm) was a singular person of the אלהים (‘ĕlōhîm). The rabbis who translated the Septuagint don’t corroborate that conclusion, however. They translated both אעשׁה and נעשׁה ποιήσωμεν, a plural form of ποιέω. Or, perhaps אעשׁה, the singular form, wasn’t in the Hebrew text the rabbis translated into Greek.

Genesis 1:26 (NET) Table

Genesis 2:18 (NET) Table

Then God said, “Let us make (ʿāśâ, נעשׁה) humankind in our image, after our likeness, so they may rule over the fish of the sea and the birds of the air, over the cattle, and over all the earth, and over all the creatures that move on the earth.” The Lord God said, “It is not good for the man to be alone. I will make (ʿāśâ, אעשׁה) a companion for him who corresponds to him.”

Genesis 1:26 (NETS) Table

Genesis 2:18 (NETS) Table

Then God said, “Let us make (ποιήσωμεν) humankind according to our image and according to likeness, and let them rule over the fish of the sea and the birds of the sky and the cattle and all the earth and all the creeping things that creep upon the earth.” Then the Lord God said, “It is not good that the man is alone; let us make (ποιήσωμεν) him a helper corresponding to him.”

As a comparison, in Genesis 18:1-3 the Masoretic text had: The Lord (yehôvâh, יהוה) appeared to Abraham by the oaks of Mamre.1 But the Septuagint read: AND God (θεὸς) appeared to him by the oak of Mambre.2 That appearance was described: Abraham looked up and saw three men (Masoretic text: אנשים; Septuagint: ἄνδρες) standing across from him.3 Abraham addressed this trio as My Lord4 (Masoretic text: אדני) or Lord5 (Septuagint: κύριε).

In Genesis 18:9 the Masoretic text had a plural verb וַיֹּֽאמְר֣וּ (Tanakh: And they said), where the Septuagint had a singular verb εἶπε(ν) (NETS, English Elpenor: he said).

Masoretic Text

Septuagint

Genesis 18:9, 10a (Tanakh)

Genesis 18:9, 10a (NET)

Genesis 18:9, 10a (NETS)

Genesis 18:9, 10a (English Elpenor)

And they said (וַיֹּֽאמְר֣וּ) unto him: ‘Where is Sarah thy wife?’ And he said (וַיֹּ֖אמֶר): ‘Behold, in the tent.’ Then they asked (‘āmar, ויאמרו) him, “Where is Sarah your wife?” He replied (‘āmar, ויאמר), “There, in the tent.” And he said (εἶπεν) to him, “Where is your wife Sarra?” And he said (εἶπεν) in reply, “There, in the tent.” And he said (Εἶπε) to him, Where is Sarrha thy wife? And he answered and said (εἶπεν), Behold! in the tent.
And He said (וַיֹּ֗אמֶר): ‘I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.’ One of them said (‘āmar, ויאמר), “I will surely return to you when the season comes round again, and your wife Sarah will have a son!” And he said (εἶπεν), “I will come to you, when I return, during this season next year, and Sarra your wife shall have a son.” And he said (εἶπε), I will return and come to thee according to this period seasonably, and Sarrha thy wife shall have a son;

The verb וַיֹּ֗אמֶר switched to the singular (Tanakh: And He said) in Genesis 18:10 in the Masoretic text as it was in both verses in the Septuagint: εἶπε(ν) (NETS, English Elpenor: he said). The NET translators chose One of them said (note 29) to account for this change. So in the Masoretic text only one of the trio of men that appeared to Abraham as יהוה (Masoretic text) or θεὸς (Septuagint) prophesied the birth of Sarah’s son.

Masoretic Text

Septuagint

Genesis 18:13, 14 (Tanakh)

Genesis 18:13, 14 (NET)

Genesis 18:13, 14 (NETS)

Genesis 18:13, 14 (English Elpenor)

And HaShem (יְהֹוָ֖ה) said unto Abraham: ‘Wherefore did Sarah laugh, saying: Shall I of a surety bear a child, who am old? The Lord (Yᵊhōvâ, יהוה) said to Abraham, “Why did Sarah laugh and say, ‘Will I really have a child when I am old?’ And the Lord (κύριος) said to Abraam, “Why is it that Sarra laughed within herself, saying, ‘Shall I then indeed give birth? But I have grown old.’ And the Lord (Κύριος) said to Abraam, Why is it that Sarrha has laughed in herself, saying, Shall I then indeed bear? but I am grown old.
Is any thing too hard for HaShem (מֵֽיהֹוָ֖ה). At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son.’ Is anything impossible for the Lord (Yᵊhōvâ, מיהוה)? I will return to you when the season comes round again and Sarah will have a son.” Can it be that a matter is impossible with God (τῷ θεῷ)? In this season I will come back to you next year, and Sarra shall have a son.” Shall anything be impossible with the Lord (τῷ Θεῷ)? At this time I will return to thee seasonably, and Sarrha shall have a son.

But in the Septuagint the trio of men that appeared to Abraham as θεὸς was called the Lord (κύριος) and spoke with one voice. I notice also in the Masoretic text that the Lord called Himself מֵֽיהֹוָ֖ה (Yᵊhōvâ) to Abraham, but the translators of the Septuagint did not corroborate that with κύριος. They chose τῷ Θεῷ instead.

Masoretic Text

Septuagint

Genesis 18:16, 17 (Tanakh)

Genesis 18:16, 17 (NET)

Genesis 18:16, 17 (NETS)

18:16, 17 (English Elpenor)

And the men rose up (וַיָּקֻ֤מוּ) from thence, and looked out (וַיַּשְׁקִ֖פוּ) toward Sodom; and Abraham went with them to bring them on the way. When the men got up (qûm, ויקמו) to leave, they looked out (šāqap̄, וישקפו) over Sodom. (Now Abraham was walking with them to see them on their way.) And when the men had set out (ἐξαναστάντες) from there, they looked (κατέβλεψαν) down upon the face of Sodoma and Gomorra, and Abraam was going along with them. And the men having risen up (᾿Εξαναστάντες) from thence looked (κατέβλεψαν) towards Sodom and Gomorrha. And Abraam went with them, attending them on their journey.
And HaShem (וַֽיהֹוָ֖ה) said: ‘Shall I (אֲנִי֙) hide from Abraham that which I (אֲנִ֥י) am doing; Then the Lord (Yᵊhōvâ, ויהוה) said, “Should I (‘ănî, אני) hide from Abraham what I (‘ănî, אני) am about to do? And the Lord ( δὲ κύριος) said, “Surely I (ἐγὼ) shall not hide from my servant Abraam what I (ἐγὼ) am about to do? And the Lord ( δὲ Κύριος) said, Shall I (ἐγὼ) hide from Abraam my servant what things I (ἐγὼ) intend to do?

Here the actions of the three men (possibly four including Abraham) were described with plural verbs. When וַֽיהֹוָ֖ה (Yᵊhōvâ) spoke He emphasized his singular nature with אֲנִ֥י in the Masoretic text and ἐγὼ in the Septuagint. Still, the emphasis seems to highlight the oneness of the three men called κύριος that appeared to Abraham as θεὸς in the Septuagint, while the Masoretic text seems to indicate that only one of the three men was יהוה.

Masoretic Text

Septuagint

Genesis 18:20, 21 (Tanakh)

Genesis 18:20, 21 (NET)

Genesis 18:20, 21 (NETS)

Genesis 18:20, 21 (English Elpenor)

And HaShem (יְהֹוָ֔ה) said: ‘Verily, the cry of Sodom and Gomorrah is great, and, verily, their sin is exceeding grievous. So the Lord (Yᵊhōvâ, יהוה) said, “The outcry against Sodom and Gomorrah is so great and their sin so blatant Then the Lord (κύριος) said, “The outcry concerning Sodoma and Gomorra has been increased, and their sins are very great! And the Lord (Κύριος) said, The cry of Sodom and Gomorrha has been increased towards me, and their sins are very great.
I will go down (אֵֽרֲדָה) now, and see (וְאֶרְאֶ֔ה) whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know.’ that I must go down (yāraḏ, ארדה) and see (rā’â, ואראה) if they are as wicked as the outcry suggests. If not, I want to know.” So when I go down (καταβὰς) I shall see (ὄψομαι) whether they are perpetrating according to the outcry concerning them that is coming to me, but if not—that I may know.” I will therefore go down (καταβὰς) and see (ὄψομαι), if they completely correspond with the cry which comes to me, and if not, that I may know.

Here יְהֹוָ֔ה (Masoretic text), Κύριος (Septuagint), told Abraham that He (singular) will go down now, and see. Readers of the Septuagint can understand that θεὸς, who appeared to Abraham as three men, speaks truthfully with a singular voice. Readers of the Masoretic text must be a little more flexible and forgiving regarding truth.

Masoretic Text

Septuagint

Genesis 18:22 (Tanakh)

Genesis 18:22 (NET)

Genesis 18:22 (NETS)

Genesis 18:22 (English Elpenor)

And the men (הָֽאֲנָשִׁ֔ים) turned from thence, and went toward Sodom; but Abraham stood yet before HaShem (יְהֹוָֽה). The two men (‘îš, האנשים) turned and headed toward Sodom, but Abraham was still standing before the Lord (Yᵊhōvâ, יהוה). And after the men (ἄνδρες) had turned away from there, they went to Sodoma, but Abraam was still standing before the Lord (κυρίου). And the men (ἄνδρες) having departed thence, came to Sodom; and Abraam was still standing before the Lord (Κυρίου).

So once the men (plural) left for Sodom, Abraham stood yet before יְהֹוָֽה (Masoretic text), Κυρίου (Septuagint). If plural men are subtracted from three men, then two left and one remained. The translators of the NET did the arithmetic for us: The two men turned and headed toward Sodom.

Reading the Masoretic text one would assume that two men left leaving the one יְהֹוָֽה. Reading the Septuagint one can assume that two of the three men who appeared to Abraham as θεὸς, called Κύριος, went to Sodom to fulfill the Lord’s word: “So when I go down I shall see whether they are perpetrating according to the outcry concerning them that is coming to me, but if not—that I may know.”6 The one who remained could also be called יְהֹוָֽה (Masoretic text), Κυρίου (Septuagint).

In the Masoretic text the promise, “So when I go down I shall see whether they are perpetrating according to the outcry concerning them that is coming to me, but if not–that I may know,” was a euphemistic expression fulfilled by minions, and יְהֹוָֽה relied still on hearsay for his judgment. The Septuagint, about a thousand years older than the Masoretic text, persuades me that I was probably mistaken when I assumed that יְהֹוָֽה was one7 of the אֱלֹהִ֔ים.

I am more inclined now to assume that the name of the Father and the Son and the Holy Spirit8 is יְהֹוָֽה. I am more willing to answer the question, is יְהֹוָֽה the Father, the Son or the Holy Spirit, yes. But this aside into Genesis 18, fruitful as it proved to be, was intended to provide context for two examples of אֶֽעֱשֶׂ֔ה (ʿāśâ) translated with singular verbs in Greek.

Masoretic Text

Septuagint

Genesis 18:29, 30 (Tanakh)

Genesis 18:29, 30 (NET)

Genesis 18:29, 30 (NETS)

Genesis 18:29, 30 (English Elpenor)

And he spoke unto Him yet again, and said: ‘Peradventure there shall be forty found there.’ And He said: ‘I will not do (אֶֽעֱשֶׂ֔ה) it for the forty’s sake.’ Abraham spoke to him again, “What if 40 are found there?” He replied, “I will not do (ʿāśâ, אעשׁה) it for the sake of the 40.” And he continued still to speak to him and said, “But if forty should be found there?” And he said, “On account of the forty I will not destroy (ἀπολέσω) it.” And he continued to speak to him still, and said, But if there should be found there forty? And he said, I will not destroy (ἀπολέσω) it for the forty’s sake.
And he said: ‘Oh, let not the L-rd be angry, and I will speak. Peradventure there shall thirty be found there.’ And He said: ‘I will not do (אֶֽעֱשֶׂ֔ה) it, if I find thirty there’ [Table]. Then Abraham said, “May the Lord not be angry so that I may speak! What if thirty are found there?” He replied, “I will not do (ʿāśâ, אעשׁה) it if I find thirty there.” And he said, “Pardon, Lord, if I should speak. But if thirty should be found there?” And he said, “I will not destroy (ἀπολέσω) it, if I find thirty there” [Table]. And he said, Will there be anything [against me], Lord, if I shall speak? but if there be found there thirty? And he said, I will not destroy (ἀπολέσω) it for the thirty’s sake.

The Greek word ἀπολέσω (I willdestroy) is clearly singular. The rabbis who translated the Septuagint demonstrated that they would translate אֶֽעֱשֶׂ֔ה with a singular verb if אֶֽעֱשֶׂ֔ה was the word they found in the Hebrew text rather than the plural נעשׁה.

Tables comparing Genesis 18:9; 18:10; 18:13; 18:14; 18:16; 18:17; 18:20; 18:21; 18:22 and 18:29 in the Tanakh, KJV and NET; and tables comparing Genesis 18:9; 18:10; 18:13; 18:14; 18:16; 18:17; 18:20; 18:21; 18:22 and 18:29 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and a table comparing the Greek of Matthew 28:19 in the NET and KJV follow.

Genesis 18:9 (Tanakh)

Genesis 18:9 (KJV)

Genesis 18:9 (NET)

And they said unto him: ‘Where is Sarah thy wife?’ And he said: ‘Behold, in the tent.’ And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent. Then they asked him, “Where is Sarah your wife?” He replied, “There, in the tent.”

Genesis 18:9 (Septuagint BLB)

Genesis 18:9 (Septuagint Elpenor)

εἶπεν δὲ πρὸς αὐτόν ποῦ Σαρρα ἡ γυνή σου ὁ δὲ ἀποκριθεὶς εἶπεν ἰδοὺ ἐν τῇ σκηνῇ Εἶπε δὲ πρὸς αὐτόν· ποῦ Σάρρα ἡ γυνή σου; ὁ δὲ ἀποκριθεὶς εἶπεν· ἰδοὺ ἐν τῇ σκηνῇ

Genesis 18:9 (NETS)

Genesis 18:9 (English Elpenor)

And he said to him, “Where is your wife Sarra?” And he said in reply, “There, in the tent.” And he said to him, Where is Sarrha thy wife? And he answered and said, Behold! in the tent.

Genesis 18:10 (Tanakh)

Genesis 18:10 (KJV)

Genesis 18:10 (NET)

And He said: ‘I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.’ And Sarah heard in the tent door, which was behind him.– And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him. One of them said, “I will surely return to you when the season comes round again, and your wife Sarah will have a son!” (Now Sarah was listening at the entrance to the tent, not far behind him.

Genesis 18:10 (Septuagint BLB)

Genesis 18:10 (Septuagint Elpenor)

εἶπεν δέ ἐπαναστρέφων ἥξω πρὸς σὲ κατὰ τὸν καιρὸν τοῦτον εἰς ὥρας καὶ ἕξει υἱὸν Σαρρα ἡ γυνή σου Σαρρα δὲ ἤκουσεν πρὸς τῇ θύρᾳ τῆς σκηνῆς οὖσα ὄπισθεν αὐτοῦ εἶπε δέ· ἐπαναστρέφων ἥξω πρὸς σὲ κατὰ τὸν καιρὸν τοῦτον εἰς ὥρας, καὶ ἕξει υἱὸν Σάρρα ἡ γυνή σου. Σάρρα δὲ ἤκουσε πρὸς τῇ θύρᾳ τῆς σκηνῆς, οὖσα ὄπισθεν αὐτοῦ

Genesis 18:10 (NETS)

Genesis 18:10 (English Elpenor)

And he said, “I will come to you, when I return, during this season next year, and Sarra your wife shall have a son.” And Sarra, who was behind him, listened at the tent door. And he said, I will return and come to thee according to this period seasonably, and Sarrha thy wife shall have a son; and Sarrha heard at the door of the tent, being behind him.

Genesis 18:13 (Tanakh)

Genesis 18:13 (KJV)

Genesis 18:13 (NET)

And HaShem said unto Abraham: ‘Wherefore did Sarah laugh, saying: Shall I of a surety bear a child, who am old? And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old? The Lord said to Abraham, “Why did Sarah laugh and say, ‘Will I really have a child when I am old?’

Genesis 18:13 (Septuagint BLB)

Genesis 18:13 (Septuagint Elpenor)

καὶ εἶπεν κύριος πρὸς Αβρααμ τί ὅτι ἐγέλασεν Σαρρα ἐν ἑαυτῇ λέγουσα ἆρά γε ἀληθῶς τέξομαι ἐγὼ δὲ γεγήρακα καὶ εἶπε Κύριος πρὸς ῾Αβραάμ· τί ὅτι ἐγέλασε Σάρρα ἐν ἑαυτῇ, λέγουσα· ἆρά γε ἀληθῶς τέξομαι; ἐγὼ δὲ γεγήρακα

Genesis 18:13 (NETS)

Genesis 18:13 (English Elpenor)

And the Lord said to Abraam, “Why is it that Sarra laughed within herself, saying, ‘Shall I then indeed give birth? But I have grown old.’ And the Lord said to Abraam, Why is it that Sarrha has laughed in herself, saying, Shall I then indeed bear? but I am grown old.

Genesis 18:14 (Tanakh)

Genesis 18:14 (KJV)

Genesis 18:14 (NET)

Is any thing too hard for HaShem. At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son.’ Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son. Is anything impossible for the Lord? I will return to you when the season comes round again and Sarah will have a son.”

Genesis 18:14 (Septuagint BLB)

Genesis 18:14 (Septuagint Elpenor)

μὴ ἀδυνατεῖ παρὰ τῷ θεῷ ῥῆμα εἰς τὸν καιρὸν τοῦτον ἀναστρέψω πρὸς σὲ εἰς ὥρας καὶ ἔσται τῇ Σαρρα υἱός μὴ ἀδυνατήσει παρὰ τῷ Θεῷ ρῆμα; εἰς τὸν καιρὸν τοῦτον ἀναστρέψω πρὸς σὲ εἰς ὥρας· καὶ ἔσται τῇ Σάρρᾳ υἱός

Genesis 18:14 (NETS)

Genesis 18:14 (English Elpenor)

Can it be that a matter is impossible with God? In this season I will come back to you next year, and Sarra shall have a son.” Shall anything be impossible with the Lord? At this time I will return to thee seasonably, and Sarrha shall have a son.

Genesis 18:16 (Tanakh)

Genesis 18:16 (KJV)

Genesis 18:16 (NET)

And the men rose up from thence, and looked out toward Sodom; and Abraham went with them to bring them on the way. And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way. When the men got up to leave, they looked out over Sodom. (Now Abraham was walking with them to see them on their way.)

Genesis 18:16 (Septuagint BLB)

Genesis 18:16 (Septuagint Elpenor)

ἐξαναστάντες δὲ ἐκεῖθεν οἱ ἄνδρες κατέβλεψαν ἐπὶ πρόσωπον Σοδομων καὶ Γομορρας Αβρααμ δὲ συνεπορεύετο μετ᾽ αὐτῶν συμπροπέμπων αὐτούς ᾿Εξαναστάντες δὲ ἐκεῖθεν οἱ ἄνδρες κατέβλεψαν ἐπὶ πρόσωπον Σοδόμων καὶ Γομόρρας. ῾Αβραὰμ δὲ συνεπορεύετο μετ᾿ αὐτῶν συμπροπέμπων αὐτούς

Genesis 18:16 (NETS)

Genesis 18:16 (English Elpenor)

And when the men had set out from there, they looked down upon the face of Sodoma and Gomorra, and Abraam was going along with them. And the men having risen up from thence looked towards Sodom and Gomorrha. And Abraam went with them, attending them on their journey.

Genesis 18:17 (Tanakh)

Genesis 18:17 (KJV)

Genesis 18:17 (NET)

And HaShem said: ‘Shall I hide from Abraham that which I am doing; And the LORD said, Shall I hide from Abraham that thing which I do; Then the Lord said, “Should I hide from Abraham what I am about to do?

Genesis 18:17 (Septuagint BLB)

Genesis 18:17 (Septuagint Elpenor)

ὁ δὲ κύριος εἶπεν μὴ κρύψω ἐγὼ ἀπὸ Αβρααμ τοῦ παιδός μου ἃ ἐγὼ ποιῶ ὁ δὲ Κύριος εἶπεν· οὐ μὴ κρύψω ἐγὼ ἀπὸ ῾Αβραὰμ τοῦ παιδός μου, ἃ ἐγὼ ποιῶ

Genesis 18:17 (NETS)

Genesis 18:17 (English Elpenor)

And the Lord said, “Surely I shall not hide from my servant Abraam what I am about to do? And the Lord said, Shall I hide from Abraam my servant what things I intend to do?

Genesis 18:20 (Tanakh)

Genesis 18:20 (KJV)

Genesis 18:20 (NET)

And HaShem said: ‘Verily, the cry of Sodom and Gomorrah is great, and, verily, their sin is exceeding grievous. And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; So the Lord said, “The outcry against Sodom and Gomorrah is so great and their sin so blatant

Genesis 18:20 (Septuagint BLB)

Genesis 18:20 (Septuagint Elpenor)

εἶπεν δὲ κύριος κραυγὴ Σοδομων καὶ Γομορρας πεπλήθυνται καὶ αἱ ἁμαρτίαι αὐτῶν μεγάλαι σφόδρα εἶπε δὲ Κύριος· κραυγὴ Σοδόμων καὶ Γομόρρας πεπλήθυνται πρός με, καὶ αἱ ἁμαρτίαι αὐτῶν μεγάλαι σφόδρα

Genesis 18:20 (NETS)

Genesis 18:20 (English Elpenor)

Then the Lord said, “The outcry concerning Sodoma and Gomorra has been increased, and their sins are very great! And the Lord said, The cry of Sodom and Gomorrha has been increased towards me, and their sins are very great.

Genesis 18:21 (Tanakh)

Genesis 18:21 (KJV)

Genesis 18:21 (NET)

I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know.’ I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know. that I must go down and see if they are as wicked as the outcry suggests. If not, I want to know.”

Genesis 18:21 (Septuagint BLB)

Genesis 18:21 (Septuagint Elpenor)

καταβὰς οὖν ὄψομαι εἰ κατὰ τὴν κραυγὴν αὐτῶν τὴν ἐρχομένην πρός με συντελοῦνται εἰ δὲ μή ἵνα γνῶ καταβὰς οὖν ὄψομαι, εἰ κατὰ τὴν κραυγὴν αὐτῶν τὴν ἐρχομένην πρός με συντελοῦνται, εἰ δὲ μή, ἵνα γνῶ

Genesis 18:21 (NETS)

Genesis 18:21 (English Elpenor)

So when I go down I shall see whether they are perpetrating according to the outcry concerning them that is coming to me, but if not—that I may know.” I will therefore go down and see, if they completely correspond with the cry which comes to me, and if not, that I may know.

Genesis 18:22 (Tanakh)

Genesis 18:22 (KJV)

Genesis 18:22 (NET)

And the men turned from thence, and went toward Sodom; but Abraham stood yet before HaShem. And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD. The two men turned and headed toward Sodom, but Abraham was still standing before the Lord.

Genesis 18:22 (Septuagint BLB)

Genesis 18:22 (Septuagint Elpenor)

καὶ ἀποστρέψαντες ἐκεῖθεν οἱ ἄνδρες ἦλθον εἰς Σοδομα Αβρααμ δὲ ἦν ἑστηκὼς ἐναντίον κυρίου καὶ ἀποστρέψαντες ἐκεῖθεν οἱ ἄνδρες ἦλθον εἰς Σόδομα. ῾Αβραὰμ δὲ ἔτι ἦν ἑστηκὼς ἐναντίον Κυρίου

Genesis 18:22 (NETS)

Genesis 18:22 (English Elpenor)

And after the men had turned away from there, they went to Sodoma, but Abraam was still standing before the Lord. And the men having departed thence, came to Sodom; and Abraam was still standing before the Lord.

Genesis 18:29 (Tanakh)

Genesis 18:29 (KJV)

Genesis 18:29 (NET)

And he spoke unto Him yet again, and said: ‘Peradventure there shall be forty found there.’ And He said: ‘I will not do it for the forty’s sake.’ And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty’s sake. Abraham spoke to him again, “What if 40 are found there?” He replied, “I will not do it for the sake of the 40.”

Genesis 18:29 (Septuagint BLB)

Genesis 18:29 (Septuagint Elpenor)

καὶ προσέθηκεν ἔτι λαλῆσαι πρὸς αὐτὸν καὶ εἶπεν ἐὰν δὲ εὑρεθῶσιν ἐκεῖ τεσσαράκοντα καὶ εἶπεν οὐ μὴ ἀπολέσω ἕνεκεν τῶν τεσσαράκοντα καὶ προσέθηκεν ἔτι λαλῆσαι πρὸς αὐτόν, καὶ εἶπεν· ἐὰν δὲ εὑρεθῶσιν ἐκεῖ τεσσαράκοντα; καὶ εἶπεν· οὐ μὴ ἀπολέσω ἕνεκεν τῶν τεσσαράκοντα

Genesis 18:29 (NETS)

Genesis 18:29 (English Elpenor)

And he continued still to speak to him and said, “But if forty should be found there?” And he said, “On account of the forty I will not destroy it.” And he continued to speak to him still, and said, But if there should be found there forty? And he said, I will not destroy it for the forty’s sake.

Matthew 28:19 (NET)

Matthew 28:19 (KJV)

Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος πορευθεντες ουν μαθητευσατε παντα τα εθνη βαπτιζοντες αυτους εις το ονομα του πατρος και του υιου και του αγιου πνευματος πορευθεντες μαθητευσατε παντα τα εθνη βαπτιζοντες αυτους εις το ονομα του πατρος και του υιου και του αγιου πνευματος

1 Genesis 18:1a (NET) Table

2 Genesis 18:1a (NETS) Table

3 Genesis 18:2a (NET) Table

4 Genesis 18:3a (NET) Table

5 Genesis 18:3a (NETS) Table

6 Genesis 18:21 (NETS)

8 Matthew 28:19b (NET)

Father, Son and Holy Spirit – Part 6

This is a continuation of my intent to become much more familiar with the Greek translation of יְהֹוָ֨ה (Yᵊhōvâ) and יֱהֹוִה֙ (yᵊhōvâ) in the Septuagint. Genesis 2:4 marked the first occurrence of יְהֹוָ֥ה (Yᵊhōvâ) in the Masoretic text. Only the Elpenor version of the Septuagint seemed to corroborate that first occurrence with the Greek word Κύριος. None of the other occurrences thus far received any validation from the Septuagint.

Masoretic Text

Septuagint

Genesis 2:8 (Tanakh)

Genesis 2:8 (NET)

Genesis 2:8 (NETS)

Genesis 2:8 (English Elpenor)

And HaShem (יְהֹוָ֧ה) G-d (אֱלֹהִ֛ים) planted a garden eastward, in Eden; and there He put the man whom He had formed. The Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) planted an orchard in the east, in Eden; and there he placed the man he had formed. And the Lord (κύριος) God ( θεὸς) planted an orchard in Edem toward the east, and there he put the man whom he had formed. And God ( Θεὸς) planted a garden eastward in Edem, and placed there the man whom he had formed.

Here, it is the BLB Septuagint rather then the Elpenor which corroborated the Masoretic text’s יְהֹוָ֧ה (Yᵊhōvâ) with κύριος.

Primed by the graciousness of God’s word1–He gives the gifts He deems appropriate to whomever He chooses to give them–I can hear this as the graciousness of God. He did not leave the man (‘āḏām, האדם) he had formed2 naked and afraid in the wild. He prepared a garden or orchard (Hebrew: gan, גן; Greek: παράδεισον, a form of παράδεισος) for him in Eden (ʿēḏen, בעדן), which means pleasure.

Moses continued to describe the garden in pleasure:

Masoretic Text

Septuagint

Genesis 2:9 (Tanakh)

Genesis 2:9 (NET)

Genesis 2:9 (NETS)

Genesis 2:9 (English Elpenor)

And out of the ground made HaShem (יְהֹוָ֤ה) G-d (אֱלֹהִים֙) to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil. The Lord (Yᵊhōvâ, יהוה) God (ĕlōhîm’, אלהים) made all kinds of trees grow from the soil, every tree that was pleasing to look at and good for food. (Now the tree of life and the tree of the knowledge of good and evil were in the middle of the orchard.) And out of the earth God ( θεὸς) furthermore made to grow every tree that is beautiful to the sight and good for food, the tree of life also in the orchard’s midst and the tree for knowing what is knowable of good and evil. And God ( Θεὸς) made to spring up also out of the earth every tree beautiful to the eye and good for food, and the tree of life in the midst of the garden, and the tree of learning the knowledge of good and evil.

This occurrence of יְהֹוָ֤ה (Yᵊhōvâ) in the Masoretic text wasn’t corroborated by either version of the Septuagint.

In another essay I called Genesis 1:11, 12 an example of the authority of God’s word: “He spoke and the earth obeyed Him” (Genesis 1:11, 12 NET) [See Table below].

God said, “Let the land (‘ereṣ, הארץ) produce (dāšā’, תדשא) vegetation: plants yielding seeds and trees on the land bearing fruit with seed in it, according to their kinds.” It was so. The land (‘ereṣ, הארץ) produced (yāṣā’, ותוצא) vegetation—plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds. God saw that it was good.

Now I have two additional pieces of information:

Genesis 2:5 (NET) [See Table below]

Genesis 2:9 (NET) [See Table below]

Now no shrub of the field had yet grown on the earth, and no plant of the field had yet sprouted (ṣāmaḥ, יצמח), for the Lord God had not caused it to rain on the earth, and there was no man to cultivate the ground. The Lord God made all kinds of trees grow (ṣāmaḥ, ויצמח) from the soil (‘ăḏāmâ, האדמה), every tree that was pleasing to look at and good for food. (Now the tree of life and the tree of the knowledge of good and evil were in the middle of the orchard.)

Was it seeds that the land (‘ereṣ, הארץ) produced (yāṣā’, ותוצא)? Or was it the land’s plans, ideas or designs that God sawwas good? The same Hebrew word תוצא (yāṣā’) occurred in Genesis 1:24 (NET) [Table]:

God said, “Let the land produce (yāṣā’, תוצא) living creatures according to their kinds: cattle, creeping things, and wild animals, each according to its kind.” It was so.

Regarding the trees of Eden the land’s “obedience” was effected (not surprisingly any longer) by God who made all kinds of trees grow (ṣāmaḥ, ויצמח) from the soil (‘ăḏāmâ, האדמה). And this exercise keeps me aware that God’s word is not sometimes true and other times powerful, sometimes authoritative and others gracious. His word is all of the above all of the time. The patterns simply helped me recognize these various aspects of his word.

The description of pleasure continued:

Masoretic Text

Septuagint

Genesis 2:10-14 (Tanakh)

Genesis 2:10-14 (NET)

Genesis 2:10-14 (NETS)

Genesis 2:10-14 (English Elpenor)

And a river went out of Eden to water the garden; and from thence it was parted, and became four heads [Table]. Now a river flows from Eden to water the orchard, and from there it divides into four headstreams. Now a river goes out of Edem to water the orchard; from there it divides into four sources [Table]. And a river proceeds out of Edem to water the garden, thence it divides itself into four heads.
The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold; The name of the first is Pishon; it runs through the entire land of Havilah, where there is gold. The name of the first one is Phison; it is the one that encircles the whole land of Heuilat, there where the gold is; The name of the one, Phison, this it is which encircles the whole land of Evilat, where there is gold.
and the gold of that land is good; there is bdellium and the onyx stone. (The gold of that land is pure; pearls and lapis lazuli are also there.) now the gold of that land is good, and carbuncle and light green stone are there. And the gold of that land is good, there also is carbuncle and emerald.
And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush. The name of the second river is Gihon; it runs through the entire land of Cush. And the second river’s name is Geon; it is the one that encircles the whole land of Ethiopia. And the name of the second river is Geon, this it is which encircles the whole land of Ethiopia.
And the name of the third river is Tigris; that is it which goeth toward the east of Asshur And the fourth river is the Euphrates. The name of the third river is Tigris; it runs along the east side of Assyria. The fourth river is the Euphrates. And the third river is the Tigris; it is one that goes over against the Assyrians. As for the fourth river, it is the Euphrates. And the third river is Tigris, this is that which flows forth over against the Assyrians. And the fourth river is Euphrates.

I won’t comment much here on antediluvian geography, nor attempt to use tantalizing Hebrew words like כוש (kûš), חדקל (ḥideqel), אשור (‘aššûr) or פרת (pᵊrāṯ) to locate Eden on a modern map. I grew up in Missouri near the center of the North American continent. I’ve walked up a hill, stood on a road cut, looked down on the highway and out over the landscape, trying to imagine the bottom of a warm shallow sea.

It was all in my imagination, a story to tell beginning Geology students on a field trip. A fresh look at the fossils at our feet revealed that these organisms probably didn’t live here, probably didn’t even die here. They were not bent and folded organisms crushed by the weight of sediments like so many fallen caryatids. They were broken pieces, fairly well sorted according to size and density.

If I imagine that the water carrying these pieces also had larger more dense pieces as well as smaller less dense pieces, I can imagine a relative measure of the flow of this water when these pieces fell out of suspension in this particular location. Though this particular imagination feels more sciency than my former imagination, it’s still just my imagination. I can’t pinpoint a place on a map upstream where larger more dense pieces of the same organisms fell out of suspension, or downstream where smaller pieces fell out. All I see are miles and miles of fossils of about this size embedded in a silt-sized limestone matrix.

My point is that the four distributaries described in Genesis 2:10-14 were planned and engineered by God. I’m more familiar post flood with river deltas, water following the path of least resistance as it flows downhill.

Masoretic Text

Septuagint

Genesis 2:15 (Tanakh)

Genesis 2:15 (NET)

Genesis 2:15 (NETS)

Genesis 2:15 (English Elpenor)

And HaShem (יְהֹוָ֥ה) G-d (אֱלֹהִ֖ים) took the man, and put him into the garden of Eden to dress it and to keep it. The Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) took the man and placed him in the orchard in Eden to care for it and to maintain it. And the Lord (κύριος) God ( θεὸς) took the man whom he had formed and put him in the orchard to till and keep it. And the Lord (Κύριος) God ( Θεὸς) took the man whom he had formed, and placed him in the garden of Delight, to cultivate and keep it.

Here יְהֹוָ֥ה (Yᵊhōvâ) was translated Κύριος in both versions of the Septuagint. An article I read while preparing this essay highlighted the Lord God’s graciousness to Adam, providing him with something meaningful to do in the garden, as it gave me an interesting contrast to what passes for human intelligence.

Yuval Noah Harari, historian, futurist, and World Economic Forum (WEF) adviser, said, “We just don’t need the vast majority of the population” in the early 21st century given modern technologies’ rendering human labor economically and militarily “redundant.”3

Mr. Harari explained:4

In the 20th century, what was common to all the stories — the liberal, the fascist, the communist — is that the big heroes of the story were the common people, not necessarily all people, but if you lived, say, in the Soviet Union in the 1930s, life was very grim, but when you looked at the propaganda posters on the walls that depicted the glorious future, you were there…

Now, when people look at the posters on the walls, or listen to TED talks, they hear a lot of these…big ideas and big words about machine learning and genetic engineering and blockchain and globalization, and they are not there…‘The future doesn’t need me. You have all these smart people in California and in New York and in Beijing, and they are planning this amazing future with artificial intelligence and bio-engineering and in global connectivity and whatnot, and they don’t need me…’

The Lord God continued:

Masoretic Text

Septuagint

Genesis 2:16, 17 (Tanakh)

Genesis 2:16, 17 (NET)

Genesis 2:16, 17 (NETS)

Genesis 2:16, 17 (English Elpenor)

And HaShem (יְהֹוָ֣ה) G-d (אֱלֹהִ֔ים) commanded the man, saying: ‘Of every tree of the garden thou mayest freely eat [Table]; Then the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) commanded the man, “You may freely eat fruit from every tree of the orchard, And the Lord (κύριος) God ( θεὸς) commanded Adam, saying, “You shall eat for food of every tree that is in the orchard [Table], And the Lord (Κύριος) God ( Θεὸς) gave a charge to Adam, saying, Of every tree which is in the garden thou mayest freely eat,
but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die’ [Table]. but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die.” but of the tree for knowing good and evil, of it you shall not eat; on the day that you eat of it, you shall die by death” [Table]. but of the tree of the knowledge of good and evil– of it ye shall not eat, but in whatsoever day ye eat of it, ye shall surely die.

Here, too, יְהֹוָ֣ה (Yᵊhōvâ) in the Masoretic text was corroborated by Κύριος in both versions of the Septuagint. While there is every reason to believe that the Lord God’s command to Adam was every bit as true, powerful, authoritative and gracious as every other word He had spoken, I can hear it as arbitrary, capricious, deceitful even evil. That says far more about me and my evil desire than it does about the Lord God or his word. It seems important to highlight that the tree of life was not included in this prohibition.

I’ll pick this up in another essay. A table mentioned above comparing English translations of Genesis 1:11, 12 follows:

Masoretic Text

Septuagint

Genesis 1:11, 12 (Tanakh)

Genesis 1:11, 12 (NET)

Genesis 1:11, 12 (NETS)

Genesis 1:11, 12 (English Elpenor)

And G-d said: ‘Let the earth (הָאָ֨רֶץ֙) put forth (תַּדְשֵׁ֤א) grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth’ And it was so [Table]. God said, “Let the land (‘ereṣ, הארץ) produce (dāšā’, תדשא) vegetation: plants yielding seeds and trees on the land bearing fruit with seed in it, according to their kinds.” It was so. And God said, “Let the earth (γῆ) put forth (βλαστησάτω) herbaceous vegetation, seeding seed according to kind and according to likeness, and a fruit-bearing tree producing fruit of which its seed is in it according to kind, on the earth.” And it became so [Table]. And God said, Let the earth (γῆ) bring forth (βλαστησάτω) the herb of grass bearing seed according to its kind and according to its likeness, and the fruit-tree bearing fruit whose seed is in it, according to its kind on the earth, and it was so.
And the earth (הָאָ֜רֶץ) brought forth (וַתּוֹצֵ֨א) grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and G-d saw that it was good [Table]. The land (‘ereṣ, הארץ) produced (yāṣā’, ותוצא) vegetation—plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds. God saw that it was good. And the earth (γῆ) brought forth (ἐξήνεγκεν) herbaceous vegetation, seeding seed according to kind and according to likeness, and a fruit-bearing tree producing fruit of which its seed is in it according to kind, on the earth. And God saw that it was good [Table]. And the earth (γῆ) brought forth (ἐξήνεγκεν) the herb of grass bearing seed according to its kind and according to its likeness, and the fruit tree bearing fruit whose seed is in it, according to its kind on the earth, and God saw that it was good.

A table mentioned above comparing English translations of Genesis 2:5 follows:

Masoretic Text

Septuagint

Genesis 2:5 (Tanakh)

Genesis 2:5 (NET)

Genesis 2:5 (NETS)

Genesis 2:5 (English Elpenor)

No shrub of the field was yet in the earth, and no herb of the field had yet sprung up (יִצְמָ֑ח); for HaShem G-d had not caused it to rain upon the earth, and there was not a man to till the ground [Table]; Now no shrub of the field had yet grown on the earth, and no plant of the field had yet sprouted (ṣāmaḥ, יצמח), for the Lord God had not caused it to rain on the earth, and there was no man to cultivate the ground. and all verdue of the field before it came to be (γενέσθαι) upon the earth and all herbage of the field before it sprang up, for God had not sent rain upon the earth, and there was not a human to till the earth [Table], and every herb of the field before it was (γενέσθαι) on the earth, and all the grass of the field before it sprang up, for God had not rained on the earth, and there was not a man to cultivate it.

A table mentioned above comparing English translations of Genesis 2:9 follows:

Masoretic Text

Septuagint

Genesis 2:9 (Tanakh)

Genesis 2:9 (NET)

Genesis 2:9 (NETS)

Genesis 2:9 (English Elpenor)

And out of the ground (הָ֣אֲדָמָ֔ה) made HaShem G-d to grow (וַיַּצְמַ֞ח) every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil. The Lord God made all kinds of trees grow (ṣāmaḥ, ויצמח) from the soil ‘(ăḏāmâ, האדמה), every tree that was pleasing to look at and good for food. (Now the tree of life and the tree of the knowledge of good and evil were in the middle of the orchard.) And out of the earth (γῆς) God furthermore made to grow (ἐξανέτειλεν) every tree that is beautiful to the sight and good for food, the tree of life also in the orchard’s midst and the tree for knowing what is knowable of good and evil. And God made to spring up (ἐξανέτειλεν) also out of the earth (γῆς) every tree beautiful to the eye and good for food, and the tree of life in the midst of the garden, and the tree of learning the knowledge of good and evil.

Tables comparing Genesis 2:8; 2:9; 2:11; 2:12; 2:13; 2:14 and 2:15 in the Tanakh, KJV and NET; and tables comparing Genesis 2:8; 2:9; 2:11; 2:12; 2:13; 2:14 and 2:15 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek follow.

Genesis 2:8 (Tanakh)

Genesis 2:8 (KJV)

Genesis 2:8 (NET)

And HaShem G-d planted a garden eastward, in Eden; and there He put the man whom He had formed. And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed. The Lord God planted an orchard in the east, in Eden; and there he placed the man he had formed.

Genesis 2:8 (Septuagint BLB)

Genesis 2:8 (Septuagint Elpenor)

καὶ ἐφύτευσεν κύριος ὁ θεὸς παράδεισον ἐν Εδεμ κατὰ ἀνατολὰς καὶ ἔθετο ἐκεῗ τὸν ἄνθρωπον ὃν ἔπλασεν Καὶ ἐφύτευσεν ὁ Θεὸς παράδεισον ἐν ᾿Εδὲμ κατὰ ἀνατολὰς καὶ ἔθετο ἐκεῖ τὸν ἄνθρωπον, ὃν ἔπλασε

Genesis 2:8 (NETS)

Genesis 2:8 (English Elpenor)

And the Lord God planted an orchard in Edem toward the east, and there he put the man whom he had formed. And God planted a garden eastward in Edem, and placed there the man whom he had formed.

Genesis 2:9 (Tanakh)

Genesis 2:9 (KJV)

Genesis 2:9 (NET)

And out of the ground made HaShem G-d to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. The Lord God made all kinds of trees grow from the soil, every tree that was pleasing to look at and good for food. (Now the tree of life and the tree of the knowledge of good and evil were in the middle of the orchard.)

Genesis 2:9 (Septuagint BLB)

Genesis 2:9 (Septuagint Elpenor)

καὶ ἐξανέτειλεν ὁ θεὸς ἔτι ἐκ τῆς γῆς πᾶν ξύλον ὡραῗον εἰς ὅρασιν καὶ καλὸν εἰς βρῶσιν καὶ τὸ ξύλον τῆς ζωῆς ἐν μέσῳ τῷ παραδείσῳ καὶ τὸ ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ καὶ ἐξανέτειλεν ὁ Θεὸς ἔτι ἐκ τῆς γῆς πᾶν ξύλον ὡραῖον εἰς ὅρασιν καὶ καλὸν εἰς βρῶσιν καὶ τὸ ξύλον τῆς ζωῆς ἐν μέσῳ τοῦ παραδείσου καὶ τὸ ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ

Genesis 2:9 (NETS)

Genesis 2:9 (English Elpenor)

And out of the earth God furthermore made to grow every tree that is beautiful to the sight and good for food, the tree of life also in the orchard’s midst and the tree for knowing what is knowable of good and evil. And God made to spring up also out of the earth every tree beautiful to the eye and good for food, and the tree of life in the midst of the garden, and the tree of learning the knowledge of good and evil.

Genesis 2:11 (Tanakh)

Genesis 2:11 (KJV)

Genesis 2:11 (NET)

The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold; The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; The name of the first is Pishon; it runs through the entire land of Havilah, where there is gold.

Genesis 2:11 (Septuagint BLB)

Genesis 2:11 (Septuagint Elpenor)

ὄνομα τῷ ἑνὶ Φισων οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Ευιλατ ἐκεῗ οὗ ἐστιν τὸ χρυσίον ὄνομα τῷ ἑνὶ Φισῶν· οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Εὐιλάτ, ἐκεῖ οὗ ἐστι τὸ χρυσίον

Genesis 2:11 (NETS)

Genesis 2:11 (English Elpenor)

The name of the first one is Phison; it is the one that encircles the whole land of Heuilat, there where the gold is; The name of the one, Phison, this it is which encircles the whole land of Evilat, where there is gold.

Genesis 2:12 (Tanakh)

Genesis 2:12 (KJV)

Genesis 2:12 (NET)

and the gold of that land is good; there is bdellium and the onyx stone. And the gold of that land is good: there is bdellium and the onyx stone. (The gold of that land is pure; pearls and lapis lazuli are also there.)

Genesis 2:12 (Septuagint BLB)

Genesis 2:12 (Septuagint Elpenor)

τὸ δὲ χρυσίον τῆς γῆς ἐκείνης καλόν καὶ ἐκεῗ ἐστιν ὁ ἄνθραξ καὶ ὁ λίθος ὁ πράσινος τὸ δὲ χρυσίον τῆς γῆς ἐκείνης καλόν· καὶ ἐκεῖ ἐστιν ὁ ἄνθραξ καὶ ὁ λίθος ὁ πράσινος

Genesis 2:12 (NETS)

Genesis 2:12 (English Elpenor)

now the gold of that land is good, and carbuncle and light green stone are there. And the gold of that land is good, there also is carbuncle and emerald.

Genesis 2:13 (Tanakh)

Genesis 2:13 (KJV)

Genesis 2:13 (NET)

And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush. And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia. The name of the second river is Gihon; it runs through the entire land of Cush.

Genesis 2:13 (Septuagint BLB)

Genesis 2:13 (Septuagint Elpenor)

καὶ ὄνομα τῷ ποταμῷ τῷ δευτέρῳ Γηων οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Αἰθιοπίας καὶ ὄνομα τῷ ποταμῷ τῷ δευτέρῳ Γεῶν· οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Αἰθιοπίας

Genesis 2:13 (NETS)

Genesis 2:13 (English Elpenor)

And the second river’s name is Geon; it is the one that encircles the whole land of Ethiopia. And the name of the second river is Geon, this it is which encircles the whole land of Ethiopia.

Genesis 2:14 (Tanakh)

Genesis 2:14 (KJV)

Genesis 2:14 (NET)

And the name of the third river is Tigris; that is it which goeth toward the east of Asshur And the fourth river is the Euphrates. And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. The name of the third river is Tigris; it runs along the east side of Assyria. The fourth river is the Euphrates.

Genesis 2:14 (Septuagint BLB)

Genesis 2:14 (Septuagint Elpenor)

καὶ ὁ ποταμὸς ὁ τρίτος Τίγρις οὗτος ὁ πορευόμενος κατέναντι Ἀσσυρίων ὁ δὲ ποταμὸς ὁ τέταρτος οὗτος Εὐφράτης καὶ ὁ ποταμὸς ὁ τρίτος Τίγρις· οὗτος ὁ προπορευόμενος κατέναντι ᾿Ασσυρίων. ὁ δὲ ποταμὸς ὁ τέταρτος Εὐφράτης

Genesis 2:14 (NETS)

Genesis 2:14 (English Elpenor)

And the third river is the Tigris; it is one that goes over against the Assyrians. As for the fourth river, it is the Euphrates. And the third river is Tigris, this is that which flows forth over against the Assyrians. And the fourth river is Euphrates.

Genesis 2:15 (Tanakh)

Genesis 2:15 (KJV)

Genesis 2:15 (NET)

And HaShem G-d took the man, and put him into the garden of Eden to dress it and to keep it. And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it. The Lord God took the man and placed him in the orchard in Eden to care for it and to maintain it.

Genesis 2:15 (Septuagint BLB)

Genesis 2:15 (Septuagint Elpenor)

καὶ ἔλαβεν κύριος ὁ θεὸς τὸν ἄνθρωπον ὃν ἔπλασεν καὶ ἔθετο αὐτὸν ἐν τῷ παραδείσῳ ἐργάζεσθαι αὐτὸν καὶ φυλάσσειν Καὶ ἔλαβε Κύριος ὁ Θεὸς τὸν ἄνθρωπον, ὃν ἔπλασε, καὶ ἔθετο αὐτὸν ἐν τῷ παραδείσῳ τῆς τρυφῆς, ἐργάζεσθαι αὐτὸν καὶ φυλάσσειν

Genesis 2:15 (NETS)

Genesis 2:15 (English Elpenor)

And the Lord God took the man whom he had formed and put him in the orchard to till and keep it. And the Lord God took the man whom he had formed, and placed him in the garden of Delight, to cultivate and keep it.

Father, Son and Holy Spirit – Part 5

This is a continuation of my intent to become much more familiar with the Greek translation of יְהֹוָ֨ה (Yᵊhōvâ) and יֱהֹוִה֙ (yᵊhōvâ) in the Septuagint. There were no occurrences of either in Genesis 1:1-27.

Masoretic Text

Septuagint

Genesis 1:28 (Tanakh) Table

Genesis 1:28 (NET)

Genesis 1:28 (NETS) Table

Genesis 1:28 (English Elpenor)

And G-d (אֱלֹהִים֒) blessed them [man: male and female]; and G-d (אֱלֹהִ֗ים) said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth’. God (‘ĕlōhîm, אלהים) blessed them [humankind] and [Note 57: God (‘ĕlōhîm, אלהים) said] to them, “Be fruitful and multiply! Fill the earth and subdue it! Rule over the fish of the sea and the birds of the air and every creature that moves on the ground.” And God ( θεὸς) blessed them [humankind], saying, “Increase, and multiply, and fill the earth, and subdue it, and rule the fish of the sea and the birds of the sky and all the cattle and all the earth and all the creeping things that creep upon the earth.” And God ( Θεός) blessed them [man: male and female], saying, Increase and multiply, and fill the earth and subdue it, and have dominion over the fish of the seas and flying creatures of heaven, and all the cattle and all the earth, and all the reptiles that creep on the earth.

Here is another example of the graciousness of God’s word: He gives the gifts He deems appropriate to whomever He chooses to give them. The Hebrew word translated blessed was וַיְבָ֣רֶךְ (bāraḵ) and was translated ηὐλόγησεν and εὐλόγησεν (both forms of εὐλογέω) in the Septuagint. But the graciousness of God’s word didn’t end here.

Masoretic Text

Septuagint

Genesis 1:29, 30 (Tanakh)

Genesis 1:29, 30 (NET)

Genesis 1:29, 30 (NETS)

Genesis 1:29, 30 (English Elpenor)

And G-d (אֱלֹהִ֗ים) said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed–to you it shall be for food [Table]; Then God (‘ĕlōhîm, אלהים) said, “I now give you every seed-bearing plant on the face of the entire earth and every tree that has fruit with seed in it. They will be yours for food. And God ( θεός) said, “See, I have given to you any herbage, sowable, seeding seed, which is over all the earth, and any tree that has in itself fruit of sowable seed—to you it shall be for food— [Table] And God ( Θεός) said, Behold I have given to you every seed-bearing herb sowing seed which is upon all the earth, and every tree which has in itself the fruit of seed that is sown, to you it shall be for food.
and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, I have given every green herb for food’ And it was so [Table]. And to all the animals of the earth, and to every bird of the air, and to all the creatures that move on the ground—everything that has living breath in it—I give every green plant for food.” It was so. and to all the wild animals of the earth and to all the birds of the sky and to every creeping thing that creeps on the earth that has in itself the animating force of life,—and all green herbage for food.” And it became so [Table]. And to all the wild beasts of the earth, and to all the flying creatures of heaven, and to every reptile creeping on the earth, which has in itself the breath of life, even every green plant for food; and it was so.

The Hebrew word translated I have given (Tanakh) and give (NET) was נָתַ֨תִּי (nāṯan). It was translated δέδωκα (a form of δίδωμι) in the Septuagint. I tend to understand this giving as a continuation of the blessing, and another example of the graciousness of God’s word. But the addition of the phrase, And it was so, is the form I’ve recognized1 as describing the power of God’s word: He spoke and it happened as He said.

Masoretic Text

Septuagint

Genesis 1:31 (Tanakh) Table

Genesis 1:31 (NET)

Genesis 1:31 (NETS) Table

Genesis 1:31 (English Elpenor)

And G-d (אֱלֹהִים֙) saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day. God (‘ĕlōhîm, אלהים) saw all that he had made—and it was very good! There was evening, and there was morning, the sixth day. And God ( θεὸς) saw all the things that he had made, and see, they were exceedingly good. And it came to be evening, and it came to be morning, a sixth day. And God ( Θεὸς) saw all the things that he had made, and, behold, they were very good. And there was evening and there was morning, the sixth day.

Here on the sixth day the qualifier ט֖וֹב (ṭôḇ), translated καλά (a form of καλός) in the Septuagint and good in English, was modified by מְאֹ֑ד (mᵊ’ōḏ) in Hebrew, λίαν in the Septuagint and very in English.

Masoretic Text

Septuagint

Genesis 2:1-3 (Tanakh)

Genesis 2:1-3 (NET)

Genesis 2:1-3 (NETS)

Genesis 2:1-3 (English Elpenor)

And the heaven and the earth were finished, and all the host of them [Table]. The heavens and the earth were completed with everything that was in them. And the sky and the earth were finished, and all their arrangement [Table]. AND the heavens and the earth were finished, and the whole world of them.
And on the seventh day G-d (אֱלֹהִים֙) finished His work which He had made; and He rested on the seventh day from all His work which He had made [Table]. By the seventh day God (‘ĕlōhîm, אלהים) finished the work that he had been doing, and he ceased on the seventh day all the work that he had been doing. And on the sixth day God ( θεὸς) finished his works that he had made, and he left off on the seventh day from all his works that he had made [Table]. And God ( Θεὸς) finished on the sixth day his works which he made, and he ceased on the seventh day from all his works which he made.
And G-d (אֱלֹהִים֙) blessed the seventh day, and hallowed it; because that in it He rested from all His work which G-d (אֱלֹהִ֖ים) in creating had made [Table]. God (‘ĕlōhîm, אלהים) blessed the seventh day and made it holy because on it he ceased all the work that he (‘ĕlōhîm, אלהים) had been doing in creation. And God ( θεὸς) blessed the seventh day and hallowed it, because on it he left off from all his works that God ( θεὸς) had begun to make [Table]. And God ( Θεὸς) blessed the seventh day and sanctified it, because in it he ceased from all his works which God ( Θεὸς) began to do.

Here is another example of the graciousness of God’s word: He gives the gifts He deems appropriate to whomever He chooses to give them. The Hebrew word translated blessed was וַיְבָ֤רֶךְ (bāraḵ) and was translated ηὐλόγησεν and εὐλόγησεν (both forms of εὐλογέω) in the Septuagint. Here it seems the gift of blessing was given to the seventh day of the week.

Masoretic Text

Septuagint

Exodus 20:8-11 (Tanakh)

Exodus 20:8-11 (NET)

Exodus 20:8-11 (NETS)

Exodus 20:8-11 (English Elpenor)

Remember the sabbath day, to keep it holy [Table]. Remember the Sabbath day to set it apart as holy. Remember the day of the sabbaths to consecrate it [Table]. Remember the sabbath day to keep it holy.
Six days shalt thou labour, and do all thy work [Table]; For six days you may labor and do all your work, For six days you shall labor and do all your labor [Table], Six days thou shalt labour, and shalt perform all thy work.
but the seventh day is a sabbath unto HaShem (לַֽיהֹוָ֣ה) thy G-d (אֱלֹהֶ֗יךָ), in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates [Table]; but the seventh day is a Sabbath to the Lord (Yᵊhōvâ, ליהוה) your God (‘ĕlōhîm, אלהיך); on it you shall not do any work, you, or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates. but on the seventh day there is Sabbata to the Lord (κυρίῳ) your God (τῷ θεῷ σου). You shall not do in it any labor, you and your son and your daughter, your male slave and your female slave, your ox and your draft animal and any animal of yours and the guest who resides among you [Table]. But on the seventh day is the sabbath of the Lord (Κυρίῳ) thy God (τῷ Θεῷ σου); on it thou shalt do no work, thou, nor thy son, nor thy daughter, thy servant nor thy maidservant, thine ox nor thine ass, nor any cattle of thine, nor the stranger that sojourns with thee.
in six days HaShem (יְהֹוָ֜ה) made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore HaShem (יְהֹוָ֛ה) blessed the sabbath day, and hallowed it [Table]. For in six days the Lord (Yᵊhōvâ, יהוה) made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the Lord (Yᵊhōvâ, יהוה) blessed the Sabbath day and set it apart as holy. For in six days the Lord (κύριος) made the heaven and the earth and the sea and all things in them, and he rested on the seventh day and consecrated it. For this reason the Lord (κύριος) blessed the seventh day and consecrated it [Table]. For in six days the Lord (Κύριος) made the heaven and the earth, and the sea and all things in them, and rested on the seventh day; therefore the Lord (Κύριος) blessed the seventh day, and hallowed it.

Will I perceive this as an unwarranted intrusion into my plans and schemes, or as a welcome respite from subsistence?

Jesus faced religious authorities who tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them.2 I, too, recall after a long week at my subsistence job hearing that god was just more work I should have been doing all along. The Sabbath was made for people, Jesus instructed the Pharisees, not people for the Sabbath.3

And so we sinful people needed some extra instruction to understand to whom this gracious gift was given. Here in the law the sabbath was unto לַֽיהֹוָ֣ה (Yᵊhōvâ) אֱלֹהֶ֗יךָ (‘ĕlōhîm) because יְהֹוָ֜ה (Yᵊhōvâ) made heaven and earth in six days, and rested on the seventh day; wherefore יְהֹוָ֛ה (Yᵊhōvâ) blessed the sabbath day. The introduction of יהוה (Yᵊhōvâ) אֱלֹהִ֖ים (‘ĕlōhîm) in Genesis follows.

Masoretic Text

Septuagint

Genesis 2:4 (Tanakh)

Genesis 2:4 (NET)

Genesis 2:4 (NETS)

Genesis 2:4 (English Elpenor)

These are the generations of the heaven and of the earth when they were created, in the day that HaShem (יְהֹוָ֥ה) G-d (אֱלֹהִ֖ים) made earth and heaven. This is the account of the heavens and the earth when they were created—when the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) made the earth and heavens. This is the book of the origin of heaven and earth, when it originated, on the day that God ( θεὸς) made the sky and the earth This [is] the book of the generation of heaven and earth, when they were made, in the day in which the Lord (Κύριος) God ( Θεὸς) made the heaven and the earth,

The Elpenor Septuagint had the Greek word Κύριος here for the Hebrew יהוה (Yᵊhōvâ). The BLB Septuagint did not.

Masoretic Text

Septuagint

Genesis 2:5-7 (Tanakh)

Genesis 2:5-7 (NET)

Genesis 2:5-7 (NETS)

Genesis 2:5-7 (English Elpenor)

No shrub of the field was yet in the earth, and no herb of the field had yet sprung up; for HaShem (יְהֹוָ֤ה) G-d (אֱלֹהִים֙) had not caused it to rain upon the earth, and there was not a man to till the ground; Now no shrub of the field had yet grown on the earth, and no plant of the field had yet sprouted, for the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) had not caused it to rain on the earth, and there was no man to cultivate the ground. and all verdue of the field before it came to be upon the earth and all herbage of the field before it sprang up, for God ( θεὸς) had not sent rain upon the earth, and there was not a human to till the earth, and every herb of the field before it was on the earth, and all the grass of the field before it sprang up, for God ( Θεὸς) had not rained on the earth, and there was not a man to cultivate it.
but there went up a mist from the earth, and watered the whole face of the ground. Springs would well up from the earth and water the whole surface of the ground. yet a spring would rise from the earth and water the whole face of the earth. But there rose a fountain out of the earth, and watered the whole face of the earth.
Then HaShem (יְהֹוָ֨ה) G-d (אלהים) formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul [Table]. The Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) formed the man from the soil of the ground and breathed into his nostrils the breath of life, and the man became a living being. And God ( θεὸς) formed man, dust from the earth, and breathed into his face a breath of life, and the man became a living being [Table]. And God ( Θεὸς) formed the man [of] dust of the earth, and breathed upon his face the breath of life, and the man became a living soul.

None of these occurrences of יְהֹוָ֨ה (Yᵊhōvâ) in the Masoretic text was corroborated by the Septuagint.

Paul contrasted Adam and Christ (1 Corinthians 15:45-49 NET):

So also it is written, “The first man, Adam, became a living person”; the last Adam became a life-giving spirit. However, the spiritual did not come first, but the natural, and then the spiritual. The first man is from the earth, made of dust; the second man is from heaven [Table]. Like the one made of dust, so too are those made of dust, and like the one from heaven, so too those who are heavenly. And just as we have borne the image of the man of dust, let us also bear the image of the man of heaven [Table].

A table comparing the Greek of Paul’s quotation in 1 Corinthians 15:45 to that of Genesis 2:7 in the Septuagint follows:

1 Corinthians 15:45b (NET Parallel Greek)

Genesis 2:7b (Septuagint BLB)

Genesis 2:7b (Septuagint Elpenor)

ἐγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν, ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν

1 Corinthians 15:45b (NET)

Genesis 2:7b (NETS)

Genesis 2:7b (English Elpenor)

The first man, Adam, became a living person”; the man became a living being. the man became a living soul.

The Hebrew word translated man in Genesis 2:7 was הָֽאָדָ֗ם (‘āḏām).

Tables comparing Genesis 2:4; 2:5 and 2:6 in the Tanakh, KJV and NET; and tables comparing Genesis 2:4; 2:5 and 2:6 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek follow.

Genesis 2:4 (Tanakh)

Genesis 2:4 (KJV)

Genesis 2:4 (NET)

These are the generations of the heaven and of the earth when they were created, in the day that HaShem G-d made earth and heaven. These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens, This is the account of the heavens and the earth when they were created—when the Lord God made the earth and heavens.

Genesis 2:4 (Septuagint BLB)

Genesis 2:4 (Septuagint Elpenor)

αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς ὅτε ἐγένετο ᾗ ἡμέρᾳ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν Αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς, ὅτε ἐγένετο· ᾗ ἡμέρᾳ ἐποίησε Κύριος ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν

Genesis 2:4 (NETS)

Genesis 2:4 (English Elpenor)

This is the book of the origin of heaven and earth, when it originated, on the day that God made the sky and the earth This [is] the book of the generation of heaven and earth, when they were made, in the day in which the Lord God made the heaven and the earth,

Genesis 2:5 (Tanakh)

Genesis 2:5 (KJV)

Genesis 2:5 (NET)

No shrub of the field was yet in the earth, and no herb of the field had yet sprung up; for HaShem G-d had not caused it to rain upon the earth, and there was not a man to till the ground; And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground. Now no shrub of the field had yet grown on the earth, and no plant of the field had yet sprouted, for the Lord God had not caused it to rain on the earth, and there was no man to cultivate the ground.

Genesis 2:5 (Septuagint BLB)

Genesis 2:5 (Septuagint Elpenor)

καὶ πᾶν χλωρὸν ἀγροῦ πρὸ τοῦ γενέσθαι ἐπὶ τῆς γῆς καὶ πάντα χόρτον ἀγροῦ πρὸ τοῦ ἀνατεῗλαι οὐ γὰρ ἔβρεξεν ὁ θεὸς ἐπὶ τὴν γῆν καὶ ἄνθρωπος οὐκ ἦν ἐργάζεσθαι τὴν γῆν καὶ πᾶν χλωρὸν ἀγροῦ πρὸ τοῦ γενέσθαι ἐπὶ τῆς γῆς καὶ πάντα χόρτον ἀγροῦ πρὸ τοῦ ἀνατεῖλαι· οὐ γὰρ ἔβρεξεν ὁ Θεὸς ἐπὶ τὴν γῆν, καὶ ἄνθρωπος οὐκ ἦν ἐργάζεσθαι αὐτήν

Genesis 2:5 (NETS)

Genesis 2:5 (English Elpenor)

and all verdue of the field before it came to be upon the earth and all herbage of the field before it sprang up, for God had not sent rain upon the earth, and there was not a human to till the earth, and every herb of the field before it was on the earth, and all the grass of the field before it sprang up, for God had not rained on the earth, and there was not a man to cultivate it.

Genesis 2:6 (Tanakh)

Genesis 2:6 (KJV)

Genesis 2:6 (NET)

but there went up a mist from the earth, and watered the whole face of the ground. But there went up a mist from the earth, and watered the whole face of the ground. Springs would well up from the earth and water the whole surface of the ground.

Genesis 2:6 (Septuagint BLB)

Genesis 2:6 (Septuagint Elpenor)

πηγὴ δὲ ἀνέβαινεν ἐκ τῆς γῆς καὶ ἐπότιζεν πᾶν τὸ πρόσωπον τῆς γῆς πηγὴ δὲ ἀνέβαινεν ἐκ τῆς γῆς καὶ ἐπότιζε πᾶν τὸ πρόσωπον τῆς γῆς

Genesis 2:6 (NETS)

Genesis 2:6 (English Elpenor)

yet a spring would rise from the earth and water the whole face of the earth. But there rose a fountain out of the earth, and watered the whole face of the earth.

1 Genesis 1:3 and Genesis 1:9 (in the Masoretic text)

2 Matthew 23:4 (NET) Table

3 Mark 2:27 (NET) Table

Father, Son and Holy Spirit – Part 4

This is a continuation of my intent to become much more familiar with the Greek translation of יְהֹוָ֨ה (Yᵊhōvâ) and יֱהֹוִה֙ (yᵊhōvâ) in the Septuagint.  There were no occurrences of either in Genesis 1:1-19.

I did find forms of אֱלֹהִים (‘ĕlōhîm) translated with forms of θεός, both translated God (G-d) in English.[1]  I also discovered וְר֣וּחַ (rûaḥ) אֱלֹהִ֔ים (‘ĕlōhîm), translated πνεῦμα θεοῦ (a form of θεός) in the Septuagint and the spirit of G-d (Tanakh), the Spirit of God (NET, English Elpenor) or a divine wind (NETS) in English.[2]

I began this thread thinking I lacked the language to describe the relationship of יְהֹוָ֨ה (Yᵊhōvâ), יֱהֹוִה֙ (yᵊhōvâ) and וְר֣וּחַ (rûaḥ) אֱלֹהִ֔ים (‘ĕlōhîm) to אֱלֹהִים (‘ĕlōhîm).  But Paul described the relationship of וְר֣וּחַ (rûaḥ) אֱלֹהִ֔ים (‘ĕlōhîm) to אֱלֹהִים (‘ĕlōhîm) with the following analogy (1 Corinthians 2:9-11 NET):

But just as it is written, “Things that no eye has seen, or ear heard, or mind imagined, are the things God (θεὸς) has prepared for those who love him.”  God (θεὸς) has revealed these to us by the[3] Spirit (πνεύματος, a form of πνεῦμα).  For the Spirit (πνεῦμα) searches[4] all things, even the deep things of God (θεοῦ, a form of θεὸς).  For who among men knows the things of a man except the man’s spirit (πνεῦμα) within him?  So too, no one knows[5] the things of God (θεοῦ, a form of θεὸς) except the Spirit (πνεῦμα) of God (θεοῦ, a form of θεὸς).

According to a note (7) in the NET, Paul quoted Isaiah 64:4.  A table comparing Paul’s Greek to that of the Septuagint follows.

1 Corinthians 2:9b (NET Parallel Greek)

Isaiah 64:4 (Septuagint BLB)

Isaiah 64:4 (Septuagint Elpenor)

ὀφθαλμὸς οὐκ εἶδεν καὶ οὖς οὐκ ἤκουσεν καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, |ἃ| ἡτοίμασεν θεὸς τοῖς ἀγαπῶσιν αὐτόν ἀπὸ τοῦ αἰῶνος οὐκ ἠκούσαμεν οὐδὲ οἱ ὀφθαλμοὶ ἡμῶν εἶδον θεὸν πλὴν σοῦ καὶ τὰ ἔργα σου ποιήσεις τοῗς ὑπομένουσιν ἔλεον ἀπὸ τοῦ αἰῶνος οὐκ ἠκούσαμεν, οὐδὲ οἱ ὀφθαλμοὶ ἡμῶν εἶδον Θεὸν πλὴν σοῦ καὶ τὰ ἔργα σου, ποιήσεις τοῖς ὑπομένουσιν ἔλεον

1 Corinthians 2:9b (NET)

Isaiah 64:4 (NETS)

Isaiah 64:4 (English Elpenor)

Things that no eye has seen, or ear heard, or mind imagined, are the things God has prepared for those who love him. From ages past we have not heard, nor have our eyes seen any God besides you, and your works, which will do to those who wait for mercy. From of old we have not heard, neither have our eyes seen a God beside thee, and thy works which thou wilt perform to them that wait for mercy.

I’m more inclined to consider this an allusion to, even Paul’s amplification of, Isaiah 64:4.

Masoretic Text

Septuagint
Isaiah 64:4 (Tanakh) Isaiah 64:4 (NET) Isaiah 64:4 (NETS)

Isaiah 64:4 (English Elpenor)

For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God (אֱלֹהִים֙), beside thee, what he hath prepared for him that waiteth for him. Since ancient times no one has heard or perceived, no eye has seen any God (‘ĕlōhîm, אלהים) besides you, who intervenes for those who wait for him. From ages past we have not heard, nor have our eyes seen any God (θεὸν) besides you, and your works, which will do to those who wait for mercy. From of old we have not heard, neither have our eyes seen a God (Θεὸν) beside thee, and thy works which thou wilt perform to them that wait for mercy.

New Testament Greek – 1 Corinthians 2:9 (NET)

But just as it is written, “Things that no eye has seen, or ear heard, or mind imagined, are the things God ( θεὸς) has prepared for those who love him.”

The English translation of the Tanakh on Chabad.org reads: And whereof no one had ever heard, had ever perceived by ear, no eye had ever seen a god besides You perform for him who hoped for him.[6]  While the equation of those who wait for him (NET), those who wait for mercy (NETS) or who hoped for him (Chabad.org) with those who love him (NET) is intriguing, I’ll content myself here with the equation of אֱלֹהִים֙ (‘ĕlōhîm), Θεὸν (a form of Θεός) and θεὸς.  Paul also commented on the relationship of the Holy Spirit to believers (Romans 8:26, 27 NET).

In the same way, the Spirit (τὸ πνεῦμα) helps us in our weakness,[7] for we do not know how we should pray,[8] but[9] the Spirit (τὸ πνεῦμα) himself intercedes for us[10] with inexpressible groanings.  And he who searches our hearts knows the mind of the Spirit (τοῦ πνεύματος), because the Spirit intercedes on behalf of the saints according to God’s (θεὸν, a form of θεός) will.

Jesus said (John 3:6-8 NET):

What is born of the flesh is flesh, and what is born of the Spirit (τοῦ πνεύματος) is spirit (πνεῦμα).  Do not be amazed that I said to you, ‘You must all be born from above.’  The wind (τὸ πνεῦμα) blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going.  So it is with everyone who is born of the Spirit (τοῦ πνεύματος).

I’ll continue in Genesis with the fifth day of creation.

Masoretic Text Septuagint
Genesis 1:20, 21 (Tanakh) Genesis 1:20, 21 (NET) Genesis 1:20, 21 (NETS) Genesis 1:20, 21 (English Elpenor)
And G-d (אֱלֹהִ֔ים) said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven’. God (‘ĕlōhîm, אלהים) said, “Let the water swarm with swarms of living creatures and let birds fly above the earth across the expanse of the sky.” And God ( θεός) said, “Let the waters bring forth creeping things among living creatures and birds flying on the earth against the firmament of the sky.”  And it became so. And God ( Θεός) said, Let the waters bring forth reptiles having life, and winged creatures flying above the earth in the firmament of heaven, and it was so.
And G-d (אֱלֹהִ֔ים) created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and G-d (אֱלֹהִ֖ים) saw that it was good. God (‘ĕlōhîm, אלהים) created the great sea creatures and every living and moving thing with which the water swarmed, according to their kinds, and every winged bird according to its kind.  God (‘ĕlōhîm, אלהים) saw that it was good. And God ( θεὸς) made the great sea monsters and every creature among creeping animals, which the waters brought forth according to their kinds, and every winged bird according to kind.  And God ( θεὸς) saw that they were good. And God ( Θεὸς) made great whales, and every living reptile, which the waters brought forth according to their kinds, and every creature that flies with wings according to its kind, and God ( Θεός) saw that they were good.

This is another example of the truth of God’s word: He does what He says and makes it so.  And here again טֽוֹב (ṭôḇ), translated καλά (a form of καλός) in the Septuagint and good in English, serves in my opinion as an innate and self-imposed limit on God’s absolute power and authority.  It is worth a moment to consider the definitions of καλός in the Koine Greek Lexicon: “beautiful (in appearance), fair; good and pleasing in appearance, beautiful; good, useful; conducive to pleasure and enjoyment; advantageous, beneficial, desirable; free from defects, fine, precious; morally good, honest, noble, praiseworthy, contributing to salvation; blameless, excellent, unobjectionable; free from defects, fine, precious; pleasant, desirable, advantageous.”

Masoretic Text Septuagint
Genesis 1:22-23 (Tanakh) Genesis 1:22-23 (NET) Genesis 1:22-23 (NETS) Genesis 1:22-23 (English Elpenor)
And G-d (אֱלֹהִ֖ים) blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth’ [Table]. God (‘ĕlōhîm, אלהים) blessed them and said, “Be fruitful and multiply and fill the water in the seas, and let the birds multiply on the earth.” And God ( θεὸς) blessed them, saying, “Increase, and multiply and fill the waters in the seas, and let birds multiply on the earth [Table]. And God ( Θεός) blessed them saying, Increase and multiply and fill the waters in the seas, and let the creatures that fly be multiplied on the earth.
And there was evening and there was morning, a fifth day. There was evening, and there was morning, a fifth day. And it came to be evening, and it came to be morning, a fifth day. And there was evening and there was morning, the fifth day.

God blessed them.  The Hebrew word translated blessed was וַיְבָ֧רֶךְ (bāraḵ), which was translated ηὐλόγησεν and εὐλόγησεν (both forms of εὐλογέω) in the Septuagint.  God gives the gifts He deems appropriate to whomever He chooses to give them.  His word is gracious.

Masoretic Text Septuagint
Genesis 1:24, 25 (Tanakh) Genesis 1:24, 25 (NET) Genesis 1:24, 25 (NETS) Genesis 1:24, 25 (English Elpenor)
And G-d (אֱלֹהִ֗ים) said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind’ And it was so. God (‘ĕlōhîm, אלהים) said, “Let the land produce living creatures according to their kinds: cattle, creeping things, and wild animals, each according to its kind.”  It was so. And God ( θεός) said, “Let the earth bring forth the living creature according to kind: quadrapeds and creeping things and wild animals of the earth according to kind.”  And it became so. And God ( Θεός) said, Let the earth bring forth the living creature according to its kind, quadrupeds and reptiles and wild beasts of the earth according to their kind, and it was so.
And G-d (אֱלֹהִים֩) made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and G-d (אֱלֹהִ֖ים) saw that it was good. God (‘ĕlōhîm, אלהים) made the wild animals according to their kinds, the cattle according to their kinds, and all the creatures that creep along the ground according to their kinds.  God (‘ĕlōhîm, אלהים) saw that it was good. And God ( θεὸς) made the wild animals of the earth according to kind and the cattle according to kind and all the creeping things of the earth according to their kind.  And God ( θεὸς) saw that they were good. And God ( Θεὸς) made the wild beasts of the earth according to their kind, and cattle according to their kind, and all the reptiles of the earth according to their kind, and God ( Θεός) saw that they were good.

Here is yet another example of the truth of God’s word.  He does what He says and makes it so.  And again the qualifier טֽוֹב (ṭôḇ), translated καλά (a form of καλός) in the Septuagint and good in English occurs in the text.

Masoretic Text Septuagint
Genesis 1:26, 27 (Tanakh) Genesis 1:26, 27 (NET) Genesis 1:26, 27 (NETS) Genesis 1:26, 27 (English Elpenor)
And G-d (אֱלֹהִ֔ים) said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth’. Then God (‘ĕlōhîm, אלהים) said, “Let us make humankind in our image, after our likeness, so they may rule over the fish of the sea and the birds of the air, over the cattle, and over all the earth, and over all the creatures that move on the earth.” Then God ( θεός) said, “Let us make humankind according to our image and according to likeness, and let them rule over the fish of the sea and the birds of the sky and the cattle and all the earth and all the creeping things that creep upon the earth.” And God ( Θεός) said, Let us make man according to our image and likeness, and let them have dominion over the fish of the sea, and over the flying creatures of heaven, and over the cattle and all the earth, and over all the reptiles that creep on the earth.
And G-d (אֱלֹהִ֤ים) created man in His own image, in the image of G-d (אֱלֹהִ֖ים) created He him; male and female created He them [Table]. God (‘ĕlōhîm, אלהים) created humankind in his own image, in the image of God (‘ĕlōhîm, אלהים) he created them, male and female he created them. And God ( θεὸς) made humankind; according to divine (θεοῦ) image he made it; male and female he made them [Table]. And God ( Θεὸς) made man, according to the image of God (Θεοῦ) he made him, male and female he made them.

Here is another example of the truth of God’s word.  He does what He says and makes it so.  There were no occurrences of either יְהֹוָ֨ה (Yᵊhōvâ) or יֱהֹוִה֙ (yᵊhōvâ) in Genesis 1:20-27.  I’ll pick this up in another essay.

Tables comparing Isaiah 64:4; Genesis 1:20; 1:21; 1:23; 1:24; 1:25 and 1:26 in the Tanakh, KJV and NET; and tables comparing the Greek of Isaiah 64:4; Genesis 1:20; 1:21; 1:23; 1:24; 1:25 and 1:26 in the BLB and Elpenor versions of the Septuagint, and tables comparing 1 Corinthians 2:10, 11 and Romans 8:26 in the NET and KJV follow.

Isaiah 64:4 (Tanakh) Isaiah 64:4 (KJV) Isaiah 64:4 (NET)
For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him. For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him. Since ancient times no one has heard or perceived, no eye has seen any God besides you, who intervenes for those who wait for him.
Isaiah 64:4 (Septuagint BLB) Isaiah 64:4 (Septuagint Elpenor)
ἀπὸ τοῦ αἰῶνος οὐκ ἠκούσαμεν οὐδὲ οἱ ὀφθαλμοὶ ἡμῶν εἶδον θεὸν πλὴν σοῦ καὶ τὰ ἔργα σου ἃ ποιήσεις τοῗς ὑπομένουσιν ἔλεον ἀπὸ τοῦ αἰῶνος οὐκ ἠκούσαμεν, οὐδὲ οἱ ὀφθαλμοὶ ἡμῶν εἶδον Θεὸν πλὴν σοῦ καὶ τὰ ἔργα σου, ἃ ποιήσεις τοῖς ὑπομένουσιν ἔλεον
Isaiah 64:4 (NETS) Isaiah 64:4 (English Elpenor)
From ages past we have not heard, nor have our eyes seen any God besides you, and your works, which will do to those who wait for mercy. From of old we have not heard, neither have our eyes seen a God beside thee, and thy works which thou wilt perform to them that wait for mercy.
Genesis 1:20 (Tanakh) Genesis 1:20 (KJV) Genesis 1:20 (NET)
And G-d said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven’. And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. God said, “Let the water swarm with swarms of living creatures and let birds fly above the earth across the expanse of the sky.”
Genesis 1:20 (Septuagint BLB) Genesis 1:20 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν καὶ πετεινὰ πετόμενα ἐπὶ τῆς γῆς κατὰ τὸ στερέωμα τοῦ οὐρανοῦ καὶ ἐγένετο οὕτως Καὶ εἶπεν ὁ Θεός· ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν καὶ πετεινὰ πετόμενα ἐπὶ τῆς γῆς κατὰ τὸ στερέωμα τοῦ οὐρανοῦ. καὶ ἐγένετο οὕτως
Genesis 1:20 (NETS) Genesis 1:20 (English Elpenor)
And God said, “Let the waters bring forth creeping things among living creatures and birds flying on the earth against the firmament of the sky.”  And it became so. And God said, Let the waters bring forth reptiles having life, and winged creatures flying above the earth in the firmament of heaven, and it was so.
Genesis 1:21 (Tanakh) Genesis 1:21 (KJV) Genesis 1:21 (NET)
And G-d created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and G-d saw that it was good. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. God created the great sea creatures and every living and moving thing with which the water swarmed, according to their kinds, and every winged bird according to its kind.  God saw that it was good.
Genesis 1:21 (Septuagint BLB) Genesis 1:21 (Septuagint Elpenor)
καὶ ἐποίησεν ὁ θεὸς τὰ κήτη τὰ μεγάλα καὶ πᾶσαν ψυχὴν ζῴων ἑρπετῶν ἃ ἐξήγαγεν τὰ ὕδατα κατὰ γένη αὐτῶν καὶ πᾶν πετεινὸν πτερωτὸν κατὰ γένος καὶ εἶδεν ὁ θεὸς ὅτι καλά καὶ ἐποίησεν ὁ Θεὸς τὰ κήτη τὰ μεγάλα καὶ πᾶσαν ψυχὴν ζῴων ἑρπετῶν, ἃ ἐξήγαγε τὰ ὕδατα κατὰ γένη αὐτῶν, καὶ πᾶν πετεινὸν πτερωτὸν κατὰ γένος. καὶ εἶδεν ὁ Θεός, ὅτι καλά
Genesis 1:21 (NETS) Genesis 1:21 (English Elpenor)
And God made the great sea monsters and every creature among creeping animals, which the waters brought forth according to their kinds, and every winged bird according to kind.  And God saw that they were good. And God made great whales, and every living reptile, which the waters brought forth according to their kinds, and every creature that flies with wings according to its kind, and God saw that they were good.
Genesis 1:23 (Tanakh) Genesis 1:23 (KJV) Genesis 1:23 (NET)
And there was evening and there was morning, a fifth day. And the evening and the morning were the fifth day. There was evening, and there was morning, a fifth day.
Genesis 1:23 (Septuagint BLB) Genesis 1:23 (Septuagint Elpenor)
καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα πέμπτη καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα πέμπτη
Genesis 1:23 (NETS) Genesis 1:23 (English Elpenor)
And it came to be evening, and it came to be morning, a fifth day. And there was evening and there was morning, the fifth day.
Genesis 1:24 (Tanakh) Genesis 1:24 (KJV) Genesis 1:24 (NET)
And G-d said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind’ And it was so. And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. God said, “Let the land produce living creatures according to their kinds: cattle, creeping things, and wild animals, each according to its kind.”  It was so.
Genesis 1:24 (Septuagint BLB) Genesis 1:24 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός ἐξαγαγέτω ἡ γῆ ψυχὴν ζῶσαν κατὰ γένος τετράποδα καὶ ἑρπετὰ καὶ θηρία τῆς γῆς κατὰ γένος καὶ ἐγένετο οὕτως Καὶ εἶπεν ὁ Θεός· ἐξαγαγέτω ἡ γῆ ψυχὴν ζῶσαν κατὰ γένος, τετράποδα καὶ ἑρπετὰ καὶ θηρία τῆς γῆς κατὰ γένος. καὶ ἐγένετο οὕτως
Genesis 1:24 (NETS) Genesis 1:24 (English Elpenor)
And God said, “Let the earth bring forth the living creature according to kind: quadrapeds and creeping things and wild animals of the earth according to kind.”  And it became so. And God said, Let the earth bring forth the living creature according to its kind, quadrupeds and reptiles and wild beasts of the earth according to their kind, and it was so.
Genesis 1:25 (Tanakh) Genesis 1:25 (KJV) Genesis 1:25 (NET)
And G-d made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and G-d saw that it was good. And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. God made the wild animals according to their kinds, the cattle according to their kinds, and all the creatures that creep along the ground according to their kinds.  God saw that it was good.
Genesis 1:25 (Septuagint BLB) Genesis 1:25 (Septuagint Elpenor)
καὶ ἐποίησεν ὁ θεὸς τὰ θηρία τῆς γῆς κατὰ γένος καὶ τὰ κτήνη κατὰ γένος καὶ πάντα τὰ ἑρπετὰ τῆς γῆς κατὰ γένος αὐτῶν καὶ εἶδεν ὁ θεὸς ὅτι καλά καὶ ἐποίησεν ὁ Θεὸς τὰ θηρία τῆς γῆς κατὰ γένος, καὶ τὰ κτήνη κατὰ γένος αὐτῶν καὶ πάντα τὰ ἑρπετὰ τῆς γῆς κατὰ γένος αὐτῶν. καὶ εἶδεν ὁ Θεός, ὅτι καλά
Genesis 1:25 (NETS) Genesis 1:25 (English Elpenor)
And God made the wild animals of the earth according to kind and the cattle according to kind and all the creeping things of the earth according to their kind.  And God saw that they were good. And God made the wild beasts of the earth according to their kind, and cattle according to their kind, and all the reptiles of the earth according to their kind, and God saw that they were good.
Genesis 1:26 (Tanakh) Genesis 1:26 (KJV) Genesis 1:26 (NET)
And G-d said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth’. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. Then God said, “Let us make humankind in our image, after our likeness, so they may rule over the fish of the sea and the birds of the air, over the cattle, and over all the earth, and over all the creatures that move on the earth.”
Genesis 1:26 (Septuagint BLB) Genesis 1:26 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα ἡμετέραν καὶ καθ᾽ ὁμοίωσιν καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ τῶν κτηνῶν καὶ πάσης τῆς γῆς καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς καὶ εἶπεν ὁ Θεός· ποιήσωμεν ἄνθρωπον κατ᾿ εἰκόνα ἡμετέραν καὶ καθ᾿ ὁμοίωσιν, καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ τῶν κτηνῶν καὶ πάσης τῆς γῆς καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς
Genesis 1:26 (NETS) Genesis 1:26 (English Elpenor)
Then God said, “Let us make humankind according to our image and according to likeness, and let them rule over the fish of the sea and the birds of the sky and the cattle and all the earth and all the creeping things that creep upon the earth.” And God said, Let us make man according to our image and likeness, and let them have dominion over the fish of the sea, and over the flying creatures of heaven, and over the cattle and all the earth, and over all the reptiles that creep on the earth.
1 Corinthians 2:10, 11 (NET) 1 Corinthians 2:10, 11 (KJV)
God has revealed these to us by the Spirit.  For the Spirit searches all things, even the deep things of God. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἡμῖν |δὲ| ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος· τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ ημιν δε ο θεος απεκαλυψεν δια του πνευματος αυτου το γαρ πνευμα παντα ερευνα και τα βαθη του θεου ημιν δε ο θεος απεκαλυψεν δια του πνευματος αυτου το γαρ πνευμα παντα ερευνα και τα βαθη του θεου
For who among men knows the things of a man except the man’s spirit within him?  So too, no one knows the things of God except the Spirit of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ; οὕτως καὶ τὰ τοῦ θεοῦ οὐδεὶς ἔγνωκεν εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ τις γαρ οιδεν ανθρωπων τα του ανθρωπου ει μη το πνευμα του ανθρωπου το εν αυτω ουτως και τα του θεου ουδεις οιδεν ει μη το πνευμα του θεου τις γαρ οιδεν ανθρωπων τα του ανθρωπου ει μη το πνευμα του ανθρωπου το εν αυτω ουτως και τα του θεου ουδεις οιδεν ει μη το πνευμα του θεου
Romans 8:26 (NET) Romans 8:26 (KJV)
In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, but the Spirit himself intercedes for us with inexpressible groanings. Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ὡσαύτως δὲ καὶ τὸ πνεῦμα συναντιλαμβάνεται τῇ ἀσθενείᾳ ἡμῶν· τὸ γὰρ τί προσευξώμεθα καθὸ δεῖ οὐκ οἴδαμεν, ἀλλὰ αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις ωσαυτως δε και το πνευμα συναντιλαμβανεται ταις ασθενειαις ημων το γαρ τι προσευξωμεθα καθο δει ουκ οιδαμεν αλλ αυτο το πνευμα υπερεντυγχανει υπερ ημων στεναγμοις αλαλητοις ωσαυτως δε και το πνευμα συναντιλαμβανεται ταις ασθενειαις ημων το γαρ τι προσευξομεθα καθο δει ουκ οιδαμεν αλλ αυτο το πνευμα υπερεντυγχανει υπερ ημων στεναγμοις αλαλητοις

[1] Table: Genesis 1:1, 2; Table: Genesis 1:3-5; Table: Genesis 1:6-8; Table: Genesis 1:9-10; Table: Genesis 1:11-13; Table: Genesis 1:14-19

[2] Table: Genesis 1:1, 2

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

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

[5] The NET parallel Greek text and NA28 had ἔγνωκεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had οιδεν (KJV: knoweth).

[6] Isaiah 64:3 (Tanakh chabad.org)

[7] The NET parallel Greek text and NA28 had the singular τῇ ἀσθενείᾳ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural ταις ασθενειαις (KJV: infirmities).

[8] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had προσευξώμεθα here, where the Byzantine Majority Text had προσευξομεθα.

[9] The NET parallel Greek text had ἀλλὰ here, where the NA28, Stephanus Textus Receptus and Byzantine Majority Text had ἀλλ’.

[10] The Stephanus Textus Receptus and Byzantine Majority Text had υπερ ημων (KJV: for us) here.  The NET parallel Greek text and NA28 did not.

To Make Holy, Part 9

The next form of ἁγιάζω I want to consider is found in Jesus’ prayer to his Father: Set them apart (ἁγίασον, a form of ἁγιάζω) in the truth; your word is truth.[1]  But I’m making a slow pilgrimage through his prayer because I believe I can know his holiness here.  In another essay I considered your word (τὸν λόγον σου) from the continuation of Jesus’ prayer (John 17:14, 15 NET):

I have given them your word, and the world has hated them, because they do not belong to the world, just as I do not belong to the world.  I am not asking you to take them out of the world, but that you keep them safe from the evil one.

Here I want to begin to consider world (κόσμος).  Jesus told a parable (Matthew 13:24b-30 NET):

“The kingdom of heaven is like a person who sowed[2] good seed in his field.  But while everyone was sleeping, an enemy came and sowed[3] darnel among the wheat and went away.  When the plants sprouted and produced grain, then the darnel also appeared.  So the slaves of the landowner came and said to him, ‘Sir, didn’t you sow good seed in your field?  Then where did the darnel come from?’  He said, ‘An enemy has done this!’  So the slaves replied, ‘Do you want us to go and gather it?’ [Table]  But he said,[4] ‘No, since in gathering the darnel you may uproot the wheat along with it [Table].  Let both grow together until[5] the harvest.  At harvest time I will tell the reapers, “First collect the darnel and tie it in bundles to be burned, but then gather the wheat into my barn.”’”

Jesus explained the parable (Matthew 13:37b-39 NET):

The one who sowed the good seed is the Son of Man.  The field is the world (κόσμος) and the good seed are the people of the kingdom.  The poisonous weeds are the people of the evil one, and the enemy who sows them is the devil.  The harvest is the end of age, and the reapers are angels [Table].

This is probably not exactly what Jesus meant when He prayed καὶ κόσμος ἐμίσησεν αὐτούς (and the world has hated them).  It does provide a sense of his worldview as background: This world is populated currently (assuming the end of the age has not yet come) by the people of the kingdom and the people of the evil one.  This is probably just about what Jesus’ audience heard:

people of the kingdom

people of the evil one

The descendants of Israel in good standing more or less… Everyone else, with the possible exception of those Gentiles who made some move toward Israel’s religion and/or the law of Moses…

But is that what Jesus meant?  You people are from your father the devil, and you want to do what your father desires,[6] He said to his hearers in Israel.  It highlights the fact that the word translated people in people of the kingdom and people of the evil one is actually υἱοὶ (a plural form of υἱός) in Greek—children, sons.  So we tend to think:

children of the kingdom

children of the evil one

Those who believe in Jesus, good standing may or may not be essential… Everyone else, with the possible exception of children…

But who did Jesus address as children of the devilThen Jesus said to those Judeans who had believed him, “If you continue to follow my teaching, you are really my disciples and you will know the truth, and the truth will set you free.”[7]  Were the children of the kingdom (υἱοὶ τῆς βασιλείας) synonymous in Jesus’ mind with the sons of God (υἱοὶ θεοῦ)?  For all who are led by the Spirit of God are the sons of God.[8]

We tend to analyze Jesus’ sayings according to our own perceptions of the world.  Let’s add another perspective of his worldview: And I, when I am lifted up from the earth, will draw all people to myself.[9]  For the moment, it matters very little whether I believe this or not.  He does, and its his view of the world (κόσμος) I seek to understand.

Despite all He has taught me about being led by the Spirit, I am not 100% led by the Spirit 100% of the time.[10]  The slightest deviations from my routine can throw me out of kilter.  Other times it seems the monotony of my routine does it.  I appreciated the study on free will.[11]  It helped me realize how often I still have a knee-jerk reaction that God is punishing me or has forsaken or abandoned me when things aren’t going according to my will.  Recalling Jesus’ prayer—not what I will, but what you will[12]—has helped to alleviate some unnecessary concern.

Paul wrote (Ephesians 4:22-24 NET):

You were taught with reference to your former way of life to lay aside the old man who is being corrupted in accordance with deceitful desires, to be renewed in the spirit of your mind, and to put on the new man who has been created in God’s image—in righteousness and holiness that comes from truth.

I will ask the Father, Jesus said, and he will give you another Advocate to be with you forever—the Spirit of truth, whom the world (κόσμος) cannot accept because it does not see him or know himBut you know him because he resides with you and will be in you.[13]

This may be more like the world (κόσμος) that has hated Jesus’ disciples: the world (κόσμος) of the old man (τὸν παλαιὸν ἄνθρωπον) who is being corrupted in accordance with deceitful desires and cannot (οὐ δύναται, a form of δύναμαι) accept (λαβεῖν, a form of λαμβάνω) the Spirit of truthFor the flesh has desires that are opposed to the Spirit, Paul wrote, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.[14]

And this may be more like the opposition Jesus had in mind in the world (κόσμος) of his parable: that opposition of the old human and the new, the flesh and the Spirit, within everyone being drawn to Jesus.  I’m taking my clue from the landowner’s response to his slaves’ question: Do you want us to go and gather it?

No, since in gathering the darnel you may uproot the wheat along with it.  Let both grow together until the harvest.

It would be easy enough for Jews to kill Gentiles or Christians to kill those who refuse to confess Christ if that is what Jesus had in mind.  It is much more difficult to uproot the sin in one’s own flesh, not to mention someone else’s flesh, without doing damage to the good seed, the new man (τὸν καινὸν ἄνθρωπον), that Christ has sown.  Of course, at any given place at any given moment before all have been drawn to Jesus people somewhat to mostly led by the Holy Spirit might be confronted by people following their own flesh.

Jesus had elaborated some on this topic previously (John 15:18-27 NET):

“If the world (κόσμος) hates you, be aware that it hated me first.  If you belonged to the world (κόσμου, a form of κόσμος), the world (κόσμος) would love you as its own.  However, because you do not belong to the world (κόσμου, a form of κόσμος), but I chose you out of the world (κόσμου, a form of κόσμος), for this reason the world (κόσμος) hates you.  Remember what I told you, ‘A slave is not greater than his master.’  If they persecuted me, they will also persecute you. If they obeyed my word, they will obey yours too.  But they will do all these things to you[15] on account of my name because they do not know the one who sent me.  If I had not come and spoken to them, they would not be guilty[16] of sin.  But they no longer have any excuse for their sin.  The one who hates me hates my Father too.  If I had not performed among them the miraculous deeds that no one else did,[17] they would not be guilty[18] of sin.  But now they have seen the deeds and have hated both me and my Father.  Now this happened to fulfill the word that is written in their law, ‘They hated me without reason.’  When[19] the Advocate comes, whom I will send you from the Father—the Spirit of truth who goes out from the Father—he will testify about me, and you also will testify because you have been with me from the beginning.

This has me thinking a little differently about a very familiar passage: For God so loved the world (κόσμον, another form of κόσμος), that He left it exactly as it is, might be the silent hope of the old human following after the flesh.  It is not what the Holy Spirit said through the inspired apostle: For God so loved the world, that hated Him, hated Jesus and his apostles, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.[20]

Jesus elaborated how the old human following after the flesh will be separated from the new human led by the Holy Spirit at the end of the [KJV: this] age (Matthew 13:40-43 NET):

As the poisonous weeds are collected and burned with fire, so it will be at the end of the age [Table].  The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers.  They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth.  Then the righteous will shine like the sun in the kingdom of their Father.  The one who has ears[21] had better listen!

Paul wrote something similar to those who consider themselves God’s coworkers (συνεργοί, a form of συνεργός) in contrast to those who consider themselves God’s field (γεώργιον), God’s building (οἰκοδομή) (1 Corinthians 3:10-17 NET):

According to the grace of God given to me, like a skilled master-builder I laid[22] a foundation, but someone else builds on it.  And each one must be careful how he builds.  For no one can lay any foundation other than what is being laid, which is Jesus Christ.[23]  If anyone builds on the[24] foundation with gold, silver, precious stones, wood, hay, or straw, each builder’s work will be plainly seen, for the Day will make it clear, because it will be revealed by fire.  And the fire will test what kind of work each has done.  If what someone has built[25] survives, he will receive[26] a reward.  If someone’s work is burned up, he will suffer loss.  He himself will be saved, but only as through fire.

Do you not know that you are God’s temple and that God’s Spirit lives in you?  If someone destroys God’s temple, God will destroy him.  For God’s temple is holy, which is what you are.

If someone’s work, as a coworker with God building God’s temple, is burned up (κατακαήσεται, a form of κατακαίω), he will suffer loss (ζημιωθήσεται, a form of ζημιόω).  While ζημιωθήσεται might have been translated he will be punished, the argument in the note (16) in the NET seems sound to me:

The translation “[will] be punished” is given here by BDAG 428 s.v. ζημιόω 2. But the next clause says “he will be delivered” and so “suffering loss” is more likely to refer to the destruction of the “work” by fire or the loss of the reward that could have been gained.

This reasoning should be carried forward into an understanding of the “destruction” Paul reiterated thereafter.  I assume the coworkers building with wood, hay or straw worked in their own strength according to the flesh at cross-purposes with the Holy Spirit.  When their work is tested by fire and burns up, they suffer loss.  God will destroy (φθερεῖ, a form of φθείρω) the one who destroys (φθείρει, a form of φθείρω), ruins, spoils, ravages, disfigures, damages, disables, seduces, corrupts or cheats God’s field, God’s buiding, God’s temple: he will suffer loss.  He himself will be saved (σωθήσεται, a form of σώζω), but only as through fire.

Peter addressed God’s field, God’s building, God’s temple somewhat less ambiguously (2 Peter 3:10-13 NET):

But the day of the Lord will come like a thief; when it comes, the heavens will disappear with a horrific noise, and the celestial bodies will melt away in a blaze, and the earth and every deed done on it will be laid bare.  Since all these things are to melt away in this manner, what sort of people must you be, conducting your lives in holiness and godliness [Table], while waiting for and hastening the coming of the day of God?  Because of this day, the heavens will be burned up and dissolve, and the celestial bodies will melt away in a blaze!  But, according to his promise, we are waiting for new heavens and a new earth, in which righteousness truly resides.

I’ll pick this up in another essay.

Note 67 in the NET claimed that Jesus quoted Psalm 35:19.  A table comparing the Greek of Jesus’ quotation to the Septuagint follows.

John 15:25b (NET Parallel Greek) Psalm 35:19b (Septuagint BLB) Psalm 34:19b (Septuagint Elpenor)
ἐμίσησαν με δωρεάν οἱ μισοῦντές με δωρεὰν οἱ μισοῦντες με δωρεὰν
John 15:25b (NET) Psalm 34:19b (NETS) Psalm 34:19b (English Elpenor)
They hated me without reason those who hate me without cause who hate me for nothing

It is interesting to hear this as Jesus’ prayer:

Masoretic Text Septuagint
Psalm 35:19 (Tanakh) Psalm 35:19 (NET) Psalm 34:19 (NETS) Psalm 34:19 (English Elpenor)
Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause. Do not let those who are my enemies for no reason gloat over me.  Do not let those who hate me without cause carry out their wicked schemes. May those who unjustly are my enemies not be happy over me, those who hate me without cause and wink with the eyes, Let not them that are mine enemies without a cause rejoice against me; who hate me for nothing, and wink with their eyes.

Note 67 in the NET also claimed that Jesus quoted Psalm 69:4.  A table comparing the Greek of Jesus’ quotation to the Septuagint follows.

John 15:25b (NET Parallel Greek) Psalm 69:4b (Septuagint BLB) Psalm 68:5b (Septuagint Elpenor)
ἐμίσησαν με δωρεάν οἱ μισοῦντές με δωρεάν οἱ μισοῦντές με δωρεάν
John 15:25b (NET) Psalm 68:5b (NETS) Psalm 68:5b (English Elpenor)
They hated me without reason those who hate me without cause They that hate me without a cause

If He did quote the Septuagint I find it interesting that He changed the present tense μισοῦντές (a form of μισέω), which was certainly true, to the aorist tense ἐμίσησαν (another form of μισέω).  “The aorist is said to be ‘simple occurrence’ or ‘summary occurrence,’ without regard for the amount of time taken to accomplish the action.  This tense is also often referred to as the ‘punctiliar’ tense.  ‘Punctiliar’ in this sense means ‘viewed as a single, collective whole,’ a ‘one-point-in-time’ action, although it may actually take place over a period of time.”[27]  Has Jesus used Greek grammar to prophesy another point-in-time when this hatred will no longer be true?

Gary Gagliardi on Christ’s Words — The Mysteries of Jesus’s Greek Revealed online took a different tack.  He heard Jesus quoting from the Hebrew of Psalm 109:3.  The Greek verb is quite different.

John 15:25b (NET Parallel Greek) Psalm 109:3b (Septuagint BLB) Psalm 108:3b (Septuagint Elpenor)
ἐμίσησαν με δωρεάν καὶ ἐπολέμησάν με δωρεάν καὶ ἐπολέμησάν με δωρεάν
John 15:25b (NET) Psalm 108:3b (NETS) Psalm 108:3b (English Elpenor)
They hated me without reason and made war on me without cause and fought against me without a cause

Though ἐπολέμησάν (a form of πολεμέω) is different from ἐμίσησαν, it is in the aorist tense.  And I do take Mr. Gagliardi’s point to heart—“Jesus often seems much more light-hearted in the Greek.”  Jesus doesn’t seem as whiny about being hated or polemicized against as I have heard in my own mind reading any of these Psalms.

Note 64 in the NET claimed that Jesus quoted Daniel 3:6.  A table comparing the Greek of Jesus’ quotation to the Septuagint follows.

Matthew 13:42a (NET Parallel Greek) Daniel 3:6 (Septuagint BLB) Daniel 3:6 (Septuagint Elpenor)
βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην
Matthew 13:42a (NET) Daniel 3:6 (NETS) Daniel 3:6 (English Elpenor)
They will throw them into the fiery furnace will be thrown into the furnace blazing with fire he shall be cast into the burning fiery furnace

At first this seemed so startling I searched the Septuagint for another possibility.  But as I considered the entire story (Daniel 3:1-4:3) it began to seem like Jesus’ wink to those in the know.  Shadrach, Meshach, and Abednego (Daniel 3:12) refused to honor the king’s edict out of respect for the one true living God:

Masoretic Text Septuagint
Daniel 3:17, 18 (Tanakh) Daniel 3:17, 18 (NET) Daniel 3:17, 18 (NETS) Daniel 3:17, 18 (English Elpenor)
If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. If our God whom we are serving exists, he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well. for there is a god whom we serve, able to deliver us from the furnace blazing with fire, and out of your hands, O king, he will rescue us. For our God whom we serve is in the heavens, able to deliver us from the burning fiery furnace, and he will rescue us from thy hands, O king.
But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. But if he does not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.” And if not, let it be known to you, O king, that we will not serve your gods, and we will not do obeisance to the image, which you have set up.” But if not, be it known to thee, O king, that we will not serve thy gods, nor worship the image which thou hast set up.

Their insolence had the intended effect.  Enraged, the king ordered that the fire be made seven times hotter.  It was so hot it killed the men who threw Shadrach, Meshach, and Abednego into it, yet they were unharmed by its flames.

Masoretic Text Septuagint
Daniel 3:26, 27 (Tanakh) Daniel 3:26, 27 (NET) Daniel 3:93, 94 (NETS) Daniel 3:26, 27 (English Elpenor)
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither.  Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. Then Nebuchadnezzar approached the door of the furnace of blazing fire.  He called out, “Shadrach, Meshach, and Abednego, servants of the most high God, come out!  Come here!”  Then Shadrach, Meshach, and Abednego emerged from the fire. Then Nabouchodonosor approached the door of the furnace blazing with fire and said, “Sedrach, Misach, Abdenago, slaves of the Most High God, come out and come here!”  And Sedrach, Misach, Abdenago came out from the middle of the fire. Then Nabuchodonosor drew near to the door of the burning fiery furnace, and said, Sedrach, Misach, and Abdenago, ye servants of the most high God, proceed forth, and come hither.  So Sedrach, Misach, and Abdenago, came forth out of the midst of the fire.
And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically unharmed by the fire.  The hair of their heads was not singed, nor were their trousers damaged.  Not even the smell of fire was to be found on them! And the satraps and the generals and the local rulers and the dynasts of the king gathered together and looked at the men, that the fire had not had any power over their body; the hair of their heads was not singed, and their trousers were not changed, and a smell of fire was not on them. Then were assembled the satraps, and captains, and heads of provinces, and the royal princes; and they saw the men, and perceived that the fire had not had power against their bodies, and the hair of their head was not burnt, and their coats were not scorched, nor was the smell of fire upon them.

Note 65 in the NET claimed that Jesus alluded to Daniel 12:3.  A table comparing the Greek of Jesus’ allusion to the Septuagint follows.

Matthew 13:43a (NET Parallel Greek) Daniel 12:3 (Septuagint BLB) Daniel 12:3 (Septuagint Elpenor)
οἱ δίκαιοι ἐκλάμψουσιν ὡς ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν οἱ συνιέντες ἐκλάμψουσιν ὡς λαμπρότης τοῦ στερεώματος καὶ ἀπὸ τῶν δικαίων τῶν πολλῶν ὡς οἱ ἀστέρες εἰς τοὺς αἰῶνας καὶ ἔτι οἱ συνιέντες ἐκλάμψουσιν ὡς ἡ λαμπρότης τοῦ στερεώματος καὶ ἀπὸ τῶν δικαίων τῶν πολλῶν ὡς οἱ ἀστέρες εἰς τοὺς αἰῶνας καὶ ἔτι
Matthew 13:43a (NET) Daniel 12:3 (NETS) Daniel 12:3 (English Elpenor)
the righteous will shine like the sun in the kingdom of their Father those who are intelligent will shine like the splendor of the firmament, and some of the many righteous, like the stars forever and anon. the wise shall shine as the brightness of the firmament, and [some] of the many righteous as the stars for ever and ever.

Tables comparing Psalm 35:19; 69:4; 109:3; Daniel 3:6; 3:17; 3:18; 3:26; 3:27 and 12:3 in the Tanakh, KJV and NET, and tables comparing Psalm 35:19 (34:19); 69:4 (68:5); 109:3 (108:3); Daniel 3:6; 3:17; 3:18; 3:26 (3:93); 3:27 (3:94) and 12:3 the Greek of in the Septuagint (BLB and Elpenor), and tables comparing Matthew 13:24, 25; 13:30; 13:37; John 15:21, 22; 15:24; 15:26; Matthew 13:43; 1 Corinthians 3:10-12 and 3:14 in the NET and KJV follow.

Psalm 35:19 (Tanakh) Psalm 35:19 (KJV) Psalm 35:19 (NET)
Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause. Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause. Do not let those who are my enemies for no reason gloat over me.  Do not let those who hate me without cause carry out their wicked schemes.
Psalm 35:19 (Septuagint BLB) Psalm 34:19 (Septuagint Elpenor)
μὴ ἐπιχαρείησάν μοι οἱ ἐχθραίνοντές μοι ἀδίκως οἱ μισοῦντές με δωρεὰν καὶ διανεύοντες ὀφθαλμοῗς μὴ ἐπιχαρείησάν μοι οἱ ἐχθραίνοντές μοι ἀδίκως, οἱ μισοῦντες με δωρεὰν καὶ διανεύοντες ὀφθαλμοῖς
Psalm 34:19 (NETS) Psalm 34:19 (English Elpenor)
May those who unjustly are my enemies not be happy over me, those who hate me without cause and wink with the eyes, Let not them that are mine enemies without a cause rejoice against me; who hate me for nothing, and wink with their eyes.
Psalm 69:4 (Tanakh) Psalm 69:4 (KJV) Psalm 69:4 (NET)
They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away. They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away. Those who hate me without cause are more numerous than the hairs of my head.  Those who want to destroy me, my enemies for no reason, outnumber me.  They make me repay what I did not steal.
Psalm 69:4 (Septuagint BLB) Psalm 68:5 (Septuagint Elpenor)
ἐπληθύνθησαν ὑπὲρ τὰς τρίχας τῆς κεφαλῆς μου οἱ μισοῦντές με δωρεάν ἐκραταιώθησαν οἱ ἐχθροί μου οἱ ἐκδιώκοντές με ἀδίκως ἃ οὐχ ἥρπασα τότε ἀπετίννυον ἐπληθύνθησαν ὑπὲρ τὰς τρίχας τῆς κεφαλῆς μου οἱ μισοῦντές με δωρεάν, ἐκραταιώθησαν οἱ ἐχθροί μου οἱ ἐκδιώκοντές με ἀδίκως· ἃ οὐχ ἥρπαζον, τότε ἀπετίννυον
Psalm 68:5 (NETS) Psalm 68:5 (English Elpenor)
They multiplied beyond the hairs of my head, those who hate me without cause; my enemies who persecuted me unjustly became strong.  What I did not seize I would then repay. They that hate me without a cause are more than the hairs of my head: my enemies that persecute me unrighteously are strengthened: then I restored that which I took not away.
Psalm 109:3 (Tanakh) Psalm 109:3 (KJV) Psalm 109:3 (NET)
They compassed me about also with words of hatred; and fought against me without a cause. They compassed me about also with words of hatred; and fought against me without a cause. They surround me and say hateful things; they attack me for no reason.
Psalm 109:3 (Septuagint BLB) Psalm 108:3 (Septuagint Elpenor)
καὶ λόγοις μίσους ἐκύκλωσάν με καὶ ἐπολέμησάν με δωρεάν καὶ λόγοις μίσους ἐκύκλωσάν με καὶ ἐπολέμησάν με δωρεάν
Psalm 108:3 (NETS) Psalm 108:3 (English Elpenor)
And they surrounded me with words of hate and made war on me without cause. And they have compassed me with words of hatred; and fought against me without a cause.
Daniel 3:6 (Tanakh) Daniel 3:6 (KJV) Daniel 3:6 (NET)
And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. Whoever does not bow down and pay homage will immediately be thrown into the midst of a furnace of blazing fire!”
Daniel 3:6 (Septuagint BLB) Daniel 3:6 (Septuagint Elpenor)
καὶ ὃς ἂν μὴ πεσὼν προσκυνήσῃ αὐτῇ τῇ ὥρᾳ ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην καὶ ὃς ἂν μὴ πεσὼν προσκυνήσῃ, αὐτῇ τῇ ὥρᾳ ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην
Daniel 3:6 (NETS) Daniel 3:6 (English Elpenor)
And whoever does not fall down and do obeisance, at that very hour will be thrown into the furnace blazing with fire.” And whosoever shall not fall down and worship, in the same hour he shall be cast into the burning fiery furnace.
Daniel 3:17 (Tanakh) Daniel 3:17 (KJV) Daniel 3:17 (NET)
If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. If our God whom we are serving exists, he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well.
Daniel 3:17 (Septuagint BLB) Daniel 3:17 (Septuagint Elpenor)
ἔστιν γὰρ θεός ᾧ ἡμεῗς λατρεύομεν δυνατὸς ἐξελέσθαι ἡμᾶς ἐκ τῆς καμίνου τοῦ πυρὸς τῆς καιομένης καὶ ἐκ τῶν χειρῶν σου βασιλεῦ ῥύσεται ἡμᾶς ἔστι γὰρ Θεὸς ἡμῶν ἐν οὐρανοῖς, ᾧ ἡμεῖς λατρεύομεν, δυνατὸς ἐξελέσθαι ἡμᾶς ἐκ τῆς καμίνου τοῦ πυρὸς τῆς καιομένης, καὶ ἐκ τῶν χειρῶν σου, βασιλεῦ, ρύσεται ἡμᾶς
Daniel 3:17 (NETS) Daniel 3:17 (English Elpenor)
for there is a god whom we serve, able to deliver us from the furnace blazing with fire, and out of your hands, O king, he will rescue us. For our God whom we serve is in the heavens, able to deliver us from the burning fiery furnace, and he will rescue us from thy hands, O king.

Daniel 3:18 (Tanakh)

Daniel 3:18 (KJV)

Daniel 3:18 (NET)

But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. But if he does not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”

Daniel 3:18 (Septuagint BLB)

Daniel 3:18 (Septuagint Elpenor)

καὶ ἐὰν μή γνωστὸν ἔστω σοι βασιλεῦ ὅτι τοῗς θεοῗς σου οὐ λατρεύομεν καὶ τῇ εἰκόνι τῇ χρυσῇ ᾗ ἔστησας οὐ προσκυνοῦμεν καὶ ἐὰν μή, γνωστὸν ἔστω σοι, βασιλεῦ, ὅτι τοῖς θεοῖς σου οὐ λατρεύομεν καὶ τῇ εἰκόνι, ᾗ ἔστησας, οὐ προσκυνοῦμεν

Daniel 3:18 (NETS)

Daniel 3:18 (English Elpenor)

And if not, let it be known to you, O king, that we will not serve your gods, and we will not do obeisance to the image, which you have set up.” But if not, be it known to thee, O king, that we will not serve thy gods, nor worship the image which thou hast set up.
Daniel 3:26 (Tanakh) Daniel 3:26 (KJV) Daniel 3:26 (NET)
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither.  Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. Then Nebuchadnezzar approached the door of the furnace of blazing fire.  He called out, “Shadrach, Meshach, and Abednego, servants of the most high God, come out!  Come here!”  Then Shadrach, Meshach, and Abednego emerged from the fire.
Daniel 3:26 (Septuagint BLB) Daniel 3:26 (Septuagint Elpenor)
τότε προσῆλθεν Ναβουχοδονοσορ πρὸς τὴν θύραν τῆς καμίνου τοῦ πυρὸς τῆς καιομένης καὶ εἶπεν Σεδραχ Μισαχ Αβδεναγω οἱ δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου ἐξέλθετε καὶ δεῦτε καὶ ἐξῆλθον Σεδραχ Μισαχ Αβδεναγω ἐκ μέσου τοῦ πυρός τότε προσῆλθε Ναβουχοδονόσορ πρὸς τὴν θύραν τῆς καμίνου τοῦ πυρὸς τῆς καιομένης καὶ εἶπε· Σεδράχ, Μισάχ, ᾿Αβδεναγώ, οἱ δοῦλοι τοῦ Θεοῦ τοῦ ῾Υψίστου, ἐξέλθετε καὶ δεῦτε. καὶ ἐξῆλθον Σεδράχ, Μισάχ, ᾿Αβδεναγὼ ἐκ μέσου τοῦ πυρός
Daniel 3:93 (NETS) Daniel 3:26 (English Elpenor)
Then Nabouchodonosor approached the door of the furnace blazing with fire and said, “Sedrach, Misach, Abdenago, slaves of the Most High God, come out and come here!”  And Sedrach, Misach, Abdenago came out from the middle of the fire. Then Nabuchodonosor drew near to the door of the burning fiery furnace, and said, Sedrach, Misach, and Abdenago, ye servants of the most high God, proceed forth, and come hither.  So Sedrach, Misach, and Abdenago, came forth out of the midst of the fire.
Daniel 3:27 (Tanakh) Daniel 3:27 (KJV) Daniel 3:27 (NET)
And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically unharmed by the fire.  The hair of their heads was not singed, nor were their trousers damaged.  Not even the smell of fire was to be found on them!
Daniel 3:27 (Septuagint BLB) Daniel 3:27 (Septuagint Elpenor)
καὶ συνάγονται οἱ σατράπαι καὶ οἱ στρατηγοὶ καὶ οἱ τοπάρχαι καὶ οἱ δυνάσται τοῦ βασιλέως καὶ ἐθεώρουν τοὺς ἄνδρας ὅτι οὐκ ἐκυρίευσεν τὸ πῦρ τοῦ σώματος αὐτῶν καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτῶν οὐκ ἐφλογίσθη καὶ τὰ σαράβαρα αὐτῶν οὐκ ἠλλοιώθη καὶ ὀσμὴ πυρὸς οὐκ ἦν ἐν αὐτοῗς καὶ συνάγονται οἱ σατράπαι καὶ οἱ στρατηγοὶ καὶ οἱ τοπάρχαι καὶ οἱ δυνάσται τοῦ βασιλέως καὶ ἐθεώρουν τοὺς ἄνδρας ὅτι οὐκ ἐκυρίευσε τὸ πῦρ τοῦ σώματος αὐτῶν, καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτῶν οὐκ ἐφλογίσθη, καὶ τὰ σαράβαρα αὐτῶν οὐκ ἠλλοιώθη, καὶ ὀσμὴ πυρὸς οὐκ ἦν ἐν αὐτοῖς
Daniel 3:94 (NETS) Daniel 3:27 (English Elpenor)
And the satraps and the generals and the local rulers and the dynasts of the king gathered together and looked at the men, that the fire had not had any power over their body; the hair of their heads was not singed, and their trousers were not changed, and a smell of fire was not on them. Then were assembled the satraps, and captains, and heads of provinces, and the royal princes; and they saw the men, and perceived that the fire had not had power against their bodies, and the hair of their head was not burnt, and their coats were not scorched, nor was the smell of fire upon them.
Daniel 12:3 (Tanakh) Daniel 12:3 (KJV) Daniel 12:3 (NET)
And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But the wise will shine like the brightness of the heavenly expanse.  And those bringing many to righteousness will be like the stars forever and ever.
Daniel 12:3 (Septuagint BLB) Daniel 12:3 (Septuagint Elpenor)
καὶ οἱ συνιέντες ἐκλάμψουσιν ὡς ἡ λαμπρότης τοῦ στερεώματος καὶ ἀπὸ τῶν δικαίων τῶν πολλῶν ὡς οἱ ἀστέρες εἰς τοὺς αἰῶνας καὶ ἔτι καὶ οἱ συνιέντες ἐκλάμψουσιν ὡς ἡ λαμπρότης τοῦ στερεώματος καὶ ἀπὸ τῶν δικαίων τῶν πολλῶν ὡς οἱ ἀστέρες εἰς τοὺς αἰῶνας καὶ ἔτι
Daniel 12:3 (NETS) Daniel 12:3 (English Elpenor)
And those who are intelligent will shine like the splendor of the firmament, and some of the many righteous, like the stars forever and anon. And the wise shall shine as the brightness of the firmament, and [some] of the many righteous as the stars for ever and ever.
Matthew 13:24, 25 (NET) Matthew 13:24, 25 (KJV)
He presented them with another parable: “The kingdom of heaven is like a person who sowed good seed in his field. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
῎Αλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων· ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ αλλην παραβολην παρεθηκεν αυτοις λεγων ωμοιωθη η βασιλεια των ουρανων ανθρωπω σπειροντι καλον σπερμα εν τω αγρω αυτου αλλην παραβολην παρεθηκεν αυτοις λεγων ωμοιωθη η βασιλεια των ουρανων ανθρωπω σπειροντι καλον σπερμα εν τω αγρω αυτου
But while everyone was sleeping, an enemy came and sowed darnel among the wheat and went away. But while men slept, his enemy came and sowed tares among the wheat, and went his way.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἐπέσπειρεν ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν εν δε τω καθευδειν τους ανθρωπους ηλθεν αυτου ο εχθρος και εσπειρεν ζιζανια ανα μεσον του σιτου και απηλθεν εν δε τω καθευδειν τους ανθρωπους ηλθεν αυτου ο εχθρος και εσπειρεν ζιζανια ανα μεσον του σιτου και απηλθεν
Matthew 13:30 (NET) Matthew 13:30 (KJV)
Let both grow together until the harvest.  At harvest time I will tell the reapers, “First collect the darnel and tie it in bundles to be burned, but then gather the wheat into my barn.”’” Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἄφετε συναυξάνεσθαι ἀμφότερα ἕως τοῦ θερισμοῦ, καὶ ἐν καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς· συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ |εἰς| δέσμας πρὸς τὸ κατακαῦσαι αὐτά, τὸν δὲ σῖτον |συναγάγετε| εἰς τὴν ἀποθήκην μου αφετε συναυξανεσθαι αμφοτερα μεχρι του θερισμου και εν τω καιρω του θερισμου ερω τοις θερισταις συλλεξατε πρωτον τα ζιζανια και δησατε αυτα εις δεσμας προς το κατακαυσαι αυτα τον δε σιτον συναγαγετε εις την αποθηκην μου αφετε συναυξανεσθαι αμφοτερα μεχρι του θερισμου και εν καιρω του θερισμου ερω τοις θερισταις συλλεξατε πρωτον τα ζιζανια και δησατε αυτα εις δεσμας προς το κατακαυσαι αυτα τον δε σιτον συναγαγετε εις την αποθηκην μου
Matthew 13:37 (NET) Matthew 13:37 (KJV)
He answered, “The one who sowed the good seed is the Son of Man. He answered and said unto them, He that soweth the good seed is the Son of man;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ δὲ ἀποκριθεὶς εἶπεν· ὁ σπείρων τὸ καλὸν σπέρμα ἐστὶν ὁ υἱὸς τοῦ ἀνθρώπου ο δε αποκριθεις ειπεν αυτοις ο σπειρων το καλον σπερμα εστιν ο υιος του ανθρωπου ο δε αποκριθεις ειπεν αυτοις ο σπειρων το καλον σπερμα εστιν ο υιος του ανθρωπου
John 15:21, 22 (NET) John 15:21, 22 (KJV)
But they will do all these things to you on account of my name because they do not know the one who sent me. But all these things will they do unto you for my name’s sake, because they know not him that sent me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀλλὰ ταῦτα πάντα ποιήσουσιν εἰς ὑμᾶς διὰ τὸ ὄνομα μου, ὅτι οὐκ οἴδασιν τὸν πέμψαντα με αλλα ταυτα παντα ποιησουσιν υμιν δια το ονομα μου οτι ουκ οιδασιν τον πεμψαντα με αλλα ταυτα παντα ποιησουσιν υμιν δια το ονομα μου οτι ουκ οιδασιν τον πεμψαντα με
If I had not come and spoken to them, they would not be guilty of sin.  But they no longer have any excuse for their sin. If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰ μὴ ἦλθον καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἴχοσαν· νῦν δὲ πρόφασιν οὐκ ἔχουσιν περὶ τῆς ἁμαρτίας αὐτῶν ει μη ηλθον και ελαλησα αυτοις αμαρτιαν ουκ ειχον νυν δε προφασιν ουκ εχουσιν περι της αμαρτιας αυτων ει μη ηλθον και ελαλησα αυτοις αμαρτιαν ουκ ειχον νυν δε προφασιν ουκ εχουσιν περι της αμαρτιας αυτων
John 15:24 (NET) John 15:24 (KJV)
If I had not performed among them the miraculous deeds that no one else did, they would not be guilty of sin.  But now they have seen the deeds and have hated both me and my Father. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰ τὰ ἔργα μὴ ἐποίησα ἐν αὐτοῖς ἃ οὐδεὶς ἄλλος ἐποίησεν, ἁμαρτίαν οὐκ εἴχοσαν· νῦν δὲ καὶ ἑωράκασιν καὶ μεμισήκασιν καὶ ἐμὲ καὶ τὸν πατέρα μου. ει τα εργα μη εποιησα εν αυτοις α ουδεις αλλος πεποιηκεν αμαρτιαν ουκ ειχον νυν δε και εωρακασιν και μεμισηκασιν και εμε και τον πατερα μου ει τα εργα μη εποιησα εν αυτοις α ουδεις αλλος πεποιηκεν αμαρτιαν ουκ ειχον νυν δε και εωρακασιν και μεμισηκασιν και εμε και τον πατερα μου
John 15:26 (NET) John 15:26 (KJV)
When the Advocate comes, whom I will send you from the Father—the Spirit of truth who goes out from the Father—he will testify about me, But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ οταν δε ελθη ο παρακλητος ον εγω πεμψω υμιν παρα του πατρος το πνευμα της αληθειας ο παρα του πατρος εκπορευεται εκεινος μαρτυρησει περι εμου οταν δε ελθη ο παρακλητος ον εγω πεμψω υμιν παρα του πατρος το πνευμα της αληθειας ο παρα του πατρος εκπορευεται εκεινος μαρτυρησει περι εμου

Matthew 13:43 (NET)

Matthew 13:43 (KJV)

Then the righteous will shine like the sun in the kingdom of their Father.  The one who has ears had better listen! Then shall the righteous shine forth as the sun in the kingdom of their Father.  Who hath ears to hear, let him hear.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. ὁ ἔχων ὦτα ἀκουέτω τοτε οι δικαιοι εκλαμψουσιν ως ο ηλιος εν τη βασιλεια του πατρος αυτων ο εχων ωτα ακουειν ακουετω τοτε οι δικαιοι εκλαμψουσιν ως ο ηλιος εν τη βασιλεια του πατρος αυτων ο εχων ωτα ακουειν ακουετω
1 Corinthians 3:10-12 (NET) 1 Corinthians 3:10-12 (KJV)
According to the grace of God given to me, like a skilled master-builder I laid a foundation, but someone else builds on it.  And each one must be careful how he builds. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon.  But let every man take heed how he buildeth thereupon.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Κατὰ τὴν χάριν τοῦ θεοῦ τὴν δοθεῖσαν μοι ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα, ἄλλος δὲ ἐποικοδομεῖ. ἕκαστος δὲ βλεπέτω πῶς ἐποικοδομεῖ κατα την χαριν του θεου την δοθεισαν μοι ως σοφος αρχιτεκτων θεμελιον τεθεικα αλλος δε εποικοδομει εκαστος δε βλεπετω πως εποικοδομει κατα την χαριν του θεου την δοθεισαν μοι ως σοφος αρχιτεκτων θεμελιον τεθεικα αλλος δε εποικοδομει εκαστος δε βλεπετω πως εποικοδομει
For no one can lay any foundation other than what is being laid, which is Jesus Christ. For other foundation can no man lay than that is laid, which is Jesus Christ.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός θεμελιον γαρ αλλον ουδεις δυναται θειναι παρα τον κειμενον ος εστιν ιησους ο χριστος θεμελιον γαρ αλλον ουδεις δυναται θειναι παρα τον κειμενον ος εστιν ιησους χριστος
If anyone builds on the foundation with gold, silver, precious stones, wood, hay, or straw, Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον |χρυσόν, ἄργυρον|, λίθους τιμίους, ξύλα, χόρτον, καλάμην, ει δε τις εποικοδομει επι τον θεμελιον τουτον χρυσον αργυρον λιθους τιμιους ξυλα χορτον καλαμην ει δε τις εποικοδομει επι τον θεμελιον τουτον χρυσον αργυρον λιθους τιμιους ξυλα χορτον καλαμην
1 Corinthians 3:14 (NET) 1 Corinthians 3:14 (KJV)
If what someone has built survives, he will receive a reward. If any man’s work abide which he hath built thereupon, he shall receive a reward.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἴ τινος τὸ ἔργον μενεῖ ὃ ἐποικοδόμησεν, μισθὸν λήμψεται ει τινος το εργον μενει ο επωκοδομησεν μισθον ληψεται ει τινος το εργον μενει ο εποικοδομησεν μισθον ληψεται

 

[1] John 17:17 (NET)

[2] The NET parallel Greek text and NA28 had σπείραντι here, where the Stephanus Textus Receptus and Byzantine Majority Text had σπειροντι (KJV: which sowed).

[3] The NET parallel Greek text and NA28 had ἐπέσπειρεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εσπειρεν.

[4] The NET parallel Greek text and NA28 had φησιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εφη.

[5] The NET parallel Greek text and NA28 had ἕως here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεχρι.

[6] John 8:44a (NET) Table

[7] John 8:31, 32 (NET)

[8] Romans 8:14 (NET)

[9] John 12:32 (NET)

[10] I’m thinking here of live by the Spirit and you will not carry out (τελέσητε, a form of τελέω) the desires of the flesh (Galatians 5:16).  Apart from my petty outbursts of anger, I recall a more troubling lapse.  It began as a thought, then I spoke it aloud: “It may be time to take out Antifa and BLM while they’re still bringing ball bats to a gunfight.”  They were idle words.  I didn’t follow through to carry out the desire to shoot members of Antifa and BLM with a gun I don’t even have.  And if that’s the best I can hope for this side of the fire, I’ll take it!  But I still want to be more loving, joyful, peaceful, patient, kind, good, faithful, gentle and self-controlled than that.

[11] Who Am I? Part 11 ; Who Am I? Part 12 ; Who Am I? Part 13

[12] Matthew 26:39b (NET)

[13] John 14:16, 17 (NET) Table

[14] Galatians 5:17 (NET) Table

[15] The NET parallel Geek text and NA28 had εἰς ὑμᾶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had υμιν (KJV: unto them).

[16] The NET parallel Geek text and NA28 had εἴχοσαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειχον (KJV: they hadhad).

[17] The NET parallel Geek text and NA28 had ἐποίησεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had πεποιηκεν.

[18] The NET parallel Geek text and NA28 had εἴχοσαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειχον (KJV: had).

[19] The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: But) here.  The NET parallel Geek text and NA28 did not.

[20] John 3:16 (KJV) Table

[21] The Stephanus Textus Receptus and Byzantine Majority Text had ακουειν (KJV: to hear) following ears.  The NET parallel Greek text and NA28 did not.

[22] The NET parallel Greek text and NA28 had ἔθηκα here, where the Stephanus Textus Receptus and Byzantine Majority Text had τεθεικα (KJV: I have laid).

[23] The Stephanus Textus Receptus had the article ο preceding Christ.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

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

[25] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἐποικοδόμησεν here, where the Stephanus Textus Receptus had επωκοδομησεν (KJV: he hath built).

[26] The NET parallel Greek text and NA28 had λήμψεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ληψεται (KJV: he shall receive).

[27] Verb Tenses, Greek Verbs (Shorter Definitions), Resources for Learning New Testament Greek