Patterns of Evidence: Exodus

Patterns of Evidence: Exodus, A Filmmaker’s Journey by Timothy P. Mahoney was Mom’s coffee table book this Thanksgiving.  I have a bit of history with my mother’s coffee table books.  This time I even asked her if she leaves them out for my benefit.  (She said, “No.”)

I can relate to the need to pursue this kind of project.  If there is something dissuading you from believing the Bible it’s best to take Jesus by the hand and hit it head on.  With a history background I’m a little more inured apparently to the historical dabbling of archaeologists than Mr. Mahoney was.  My bias toward historical documents has afforded me a measure of protection here.

Mr. Mahoney’s book is the companion to a film of the same name.  It’s a good film.  He described it in an interview: “Is there a pattern of evidence at any time in the archaeology of Egypt and Israel that matches the events of the Exodus and the Conquest as recorded in the Bible?”[1]  I won’t steal his thunder.  He and his investors deserve to make their money back.  The companion book was more detailed and much more troubling to me.

The confessions he elicited from Jews (on camera) without torture or duress of any kind disturbed me.  Had you asked me I would have said yes, not all those who are descended from Israel are truly Israel, nor are all the children Abraham’s true descendants.[2]  But I was clearly not prepared to have my nose rubbed in it, like some naughty puppy that has peed the carpet.

Mr. Mahoney interviewed a Jewish anthropologist in his museum workroom:

Anthropologist: I always have been Jewish, I always will be Jewish, and I believe in the tradition of Judaism.  Do I think of the Bible as the word of God?  No (Luke 24:25-27), I don’t….[3]

Mahoney: Do you believe that the Exodus occurred as it is written in the Old Testament—do you believe it was a miraculous event with God intervening?

Anthropologist: No, I don’t.  Do I believe the event may have happened?  Yep.  Sure I do.  But do I believe that there was a miraculous event with God intervening?  I don’t believe it… (Exodus 3:1-22)  But I’m willing to be shown.[4]

He interviewed a Jewish archaeologist in the hill country of Israel.

Mahoney: So was there an Exodus?

Archaeologist1: My easy answer to you, as an archaeologist, it didn’t happen.  Not in the way its written down in the Bible…If we didn’t have the Bible, we would never, as archaeologists or as Egyptologists, be able to say this happened….[5]

I’m Jewish, and I like to sit down at a Seder meal and enjoy recounting the Exodus.  But that’s a tradition.  That makes me who I am culturally.  As an archaeologist, we do not see this happening as a one-off event….[6]

Thus you nullify the word of God by your tradition that you have handed down, Jesus said to the Pharisees and the experts in the law.  And you do many things like this.[7]  Jesus’ actual point here was some specific legal wrangling about corban (κορβᾶν).  And you do many things like this, opens it up in my mind to the kind of mental gymnastics cited above.

Mr. Mahoney interviewed another Jewish archaeologist in his workroom.

Archaeologist2: Exodus did not happen in the way it is described in the text of the Bible on the background of the 13th century BC….[8]

This same pattern of traditional thinking informed his view of the Hebrew Bible.

Archaeologist2: We are dealing with traditions (2 Timothy 3:16, 17).  Let’s say that the author of this or that part of the Hebrew Bible sits in Jerusalem.  And people have traditions.  Grandpa says this and Grandma says another story, and there is one tradition of this village and another tradition of that family, that clan and this tribe and so on and so forth…They collected all sorts of stories, memories, myths, tales, you know.  And they put them together in such a way that transmits an idea….[9]

Mahoney: Do you believe in celebrating Passover?

Archaeologist2: When I sit at a Passover meal and we read the Haggadah with the family, that evening, it’s all history from A to Z.  Perfect history…about all those many generations of my forefathers who were sitting to the same table at Passover at the same time and reciting the Haggadah….

Mahoney: What would you say to those people who are concerned with the idea that these stories didn’t happen as they are written?

Archaeologist2: I would tell them that it is not important…I think that it is more important to understand the meaning of Exodus, the moral of Exodus, for our civilization, for humanity, for mankind, for understanding the biblical text and the authors….[10]

“As I have mentioned before,” Mr. Mahoney wrote, this particular archaeologist’s “work and ideas greatly influenced” a Jewish Rabbi “to write his controversial Passover sermon.”[11]  Michael Medved asked this Rabbi about that sermon:

Rabbi: I said that the Exodus certainly didn’t happen the way the Bible depicts it, assuming that it was a historical event in any description….

Medved: Why did you say that?

Rabbi: I said it for two reasons.  One was because I knew that these students and others would go off to college and hear people talk about biblical archaeology and comparative religion, and I wanted them to know that that was not a frightening topic….[12]

This Rabbi regarded the Exodus as fiction:

Rabbi: The extent to which the Exodus story has a historical core is very hard to say, but my deeper conviction about it is that it’s a story that whether it was true, it is true.  And those are two different things…there are things that aren’t facts that can be truths….[13]

Medved: What did you want people to feel, not to think, but to feel about the Exodus?

Rabbi: I wanted them to feel that their faith was unshakable, that it didn’t matter what the conclusions were of archaeologists, scientists and historians….[14]

Medved: What does [Passover] mean if we weren’t delivered from Egypt?

Rabbi: Whether or not people were delivered then, does that affect my ability to empathize with what slavery is like now?[15]

Mr. Mahoney interviewed a Jewish politician in the Knesset who seemed to echo the Rabbi’s emphasis on slavery:

Moses was the greatest revolutionary of all time.  Remember that in antiquity there were grand empires that were based on one principal: slavery (Deuteronomy 15:12-18).  Moses challenged that twice.  He challenged it by taking his people, who were slaves in bondage in Egypt, freeing them, and taking them to their promised land.  But Moses also challenged the empires of the world by providing a moral code for mankind that said it is not the king or the emperor who decides the law.  There is a higher law (Deuteronomy 17:18-20).  These were absolutely revolutionary ideas.[16]

If the reason given for celebrating the Passover was: for in this selfsame day have I brought your hosts out of the land of Egypt,[17] a feast to HaShem,[18] then staying home to celebrate it “to empathize with what slavery is like now” is almost as disobedient as going out and doing something else instead.

Masoretic Text

Septuagint
Exodus 12:14, 17 (Tanakh) Exodus 12:14, 17 (NET) Exodus 12:14, 17 (NETS)

Exodus 12:14, 17 (Elpenor English)

And this day shall be unto you for a memorial, and ye shall keep it a feast to HaShem; throughout your generations ye shall keep it a feast by an ordinance for ever. “‘This day will become a memorial for you, and you will celebrate it as a festival to the Lord—you will celebrate it perpetually as a lasting ordinance. And this day shall be a memorial for you, and you shall celebrate it as a feast to the Lord throughout your generations.  You shall celebrate it as a perpetual precept. And this day shall be to you a memorial, and ye shall keep it a feast to the Lord through all your generations; ye shall keep it a feast for a perpetual ordinance.
And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your hosts out of the land of Egypt; therefore shall ye observe this day throughout your generations by an ordinance for ever. So you will keep the Feast of Unleavened Bread, because on this very day I brought your regiments out from the land of Egypt, and so you must keep this day perpetually as a lasting ordinance. And you shall keep this commandment.  For on this day I will bring your host out of the land of Egypt, and you shall make this day throughout your generations a perpetual precept. And ye shall keep this commandment, for on this day will I bring out your force out of the land of Egypt; and ye shall make this day a perpetual ordinance for you throughout your generations.

Mr. Mahoney interviewed another Jewish archaeologist in his teaching lab.

Archaeologist3: …as I used to tell my students, archaeology is about 10 percent data and 90 percent interpretation.  And this is why I’d say it is controversial in many aspects and open to different opinions….[19]

This confession proved to be more important than it appeared at first.  Mr. Mahoney, a filmmaker, did an admirable job of demonstrating from archaeological data and a few documentary fragments where the events of Exodus in the Bible fit sequentially into that archaeological data.  He went on to demonstrate that Jewish archaeologists (among others) reject this correlation in favor of their own interpretations of the data.  In other words, they reject the Hebrew scriptures to cling to their faith in their own works, their own interpretations as archaeologists.  You can’t make this stuff up.

The interview continued:

Mahoney: You believe the Exodus and the Conquest are legendary stories?  You don’t see them in the archaeology, is that right?

Archaeologist3: No, we don’t see them at all.  We see something different.  Many times people tell us absence of evidence is not evidence of absence, but the point is, as I used to say, paradoxically, the more information we have on biblical matters, the more contradictions we’ve found…we have hundreds of sites now of different periods and millions of objects which indicate an archaeological reality.  And this reality says the Israelites did not come from outside the land of Canaan.  They did not conquer the land.  They simply evolved from within the local community to a new phase of economic and social organization, which later developed into the state of Israel.  So, the process was entirely different than described in the Bible….[20]

The Exodus story is a very important and interesting legend about the people of Israel, but it has no real historical basis….[21]

So Israelites are merely Canaanites with delusions of grandeur?  Why do I, a natural born Gentile Christian turned atheist, have more confidence in the Hebrew scriptures than a Jewish anthropologist, Jewish archaeologists, a Rabbi or a Jewish politician?  Jesus.

Jesus is dragging me out of my Gentile-Christian-turned-atheist-ness to Himself (John 12:32).  His own confidence in the Hebrew scriptures directed his actions toward their fulfillment: How then would the scriptures that say it must happen this way be fulfilled?[22] He asked Peter.  Does this mean that I am inspired to faith by Jesus’ faith?

Well, okay, sure.  But I’m also inspired to courage, determination and some faith at the climax of Avengers: Endgame when Captain America (Chris Evans), bruised, fallen, all but defeated, tightens the strap of his broken shield on his arm and stands again to face Thanos (Josh Brolin) and his armies, alone if necessary.  The trouble with this kind of inspiration is that it can only awaken the courage, determination or faith already latent within me.

In Jesus I am born from above and filled with his own Holy Spirit just as He promised.  My faith is not my faith[23] but his (it is no longer I who live, but Christ lives in me[24]), the same faith that flowed into and through Him from the same Spirit when He asked: How then would the scriptures that say it must happen this way be fulfilled?  Jesus also said, Do not be afraid[25] of those who kill[26] the body but cannot kill the soul.[27]

Archaeologists cannot kill the body.  This is not to say that an individual archaeologist is incapable of murderer, just that archaeologists as archaeologists have no authority beyond the grades handed down in their classrooms.  The entire field of archaeology, that interpretive work of archaeologists, is a “finite province of meaning” relative to the “paramount reality” of most people’s everyday lives.  Most people are unlikely to hear, in fact most people do not hear, about most of the interpretations of data uncovered by archaeologists, unless those interpretations prove useful to Satan, who deceives the whole world.

Given the limited authority archaeologists actually have over others it may seem like overkill to apply Jesus’ prohibition to them: Do not be afraid of archaeologists.  But I actually agree with the Rabbi that archaeology is “not a frightening topic.”  When I understand Jesus’ prohibition as a negation of the definition I gleaned from Deuteronomy of the the fear of the Lord—Do not have a heart to hear and do whatsoever archaeologists shall speak—I am free to choose what I will hear with what measure of faith.

Anyone interested in archaeology should take the Jewish archaeologist’s instruction to his students to heart: “archaeology is about 10 percent data and 90 percent interpretation.”  Every student is free to distinguish that germ of data from the mass of interpretation and judge that interpretation accordingly, based on all that student’s knowledge, including the Bible as the word of God.

Answers to test questions in school are not assertions of truth a student must believe.  They are simply a measure of a student’s proficiency taking notes and repeating what a teacher has said.  A student is not forsworn by recalling what a teacher has said and writing it down accurately on a test.  All rights to one’s own thoughts and beliefs are fully retained, even after an archaeology test.

Archaeology, archaeologists’ interpretations of archaeological data, is no reason to let Satan rob you of your opportunity to knowthe only true God, and Jesus Christ, whom [He] sent,[28] to be born from above (John 3:5-7), to receive his Holy Spirit, to be bouyed up and carried along by a continuous stream of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control[29] here and now.

Jesus said: No one can come to me unless the Father who sent me draws him….[30]  And I, when I am lifted up from the earth, He promised, will draw allto myself.[31]  Paul wrote: So then, it does not depend on human desire or exertion, but on God who shows mercy.[32]  For God has consigned allto disobedience so that he may show mercy toall.[33]

When I hear these things I tighten the strap of the shield of faith on my arm.  Do you?  Or are you hurting yourself by kicking against the goads?[34]

Tables comparing Exodus 12:17 and 12:14 in the Tanakh, KJV and NET, and tables comparing Exodus 12:17 and 12:14 in the Septuagint (BLB and Elpenor) follow.  A Table comparing Matthew 10:28 in the NET and KJV follows those.

Exodus 12:17 (Tanakh)

Exodus 12:17 (KJV)

Exodus 12:17 (NET)

And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your hosts out of the land of Egypt; therefore shall ye observe this day throughout your generations by an ordinance for ever. And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever. So you will keep the Feast of Unleavened Bread, because on this very day I brought your regiments out from the land of Egypt, and so you must keep this day perpetually as a lasting ordinance.

Exodus 12:17 (Septuagint BLB)

Exodus 12:17 (Septuagint Elpenor)

καὶ φυλάξεσθε τὴν ἐντολὴν ταύτην ἐν γὰρ τῇ ἡμέρᾳ ταύτῃ ἐξάξω τὴν δύναμιν ὑμῶν ἐκ γῆς Αἰγύπτου καὶ ποιήσετε τὴν ἡμέραν ταύτην εἰς γενεὰς ὑμῶν νόμιμον αἰώνιον καὶ φυλάξετε τὴν ἐντολὴν ταύτην· ἐν γὰρ τῇ ἡμέρᾳ ταύτῃ ἐξάξω τὴν δύναμιν ὑμῶν ἐκ γῆς Αἰγύπτου, καὶ ποιήσετε τὴν ἡμέραν ταύτην εἰς γενεὰς ὑμῶν νόμιμον αἰώνιον

Exodus 12:17 (NETS)

Exodus 12:17 (English Elpenor)

And you shall keep this commandment.  For on this day I will bring your host out of the land of Egypt, and you shall make this day throughout your generations a perpetual precept. And ye shall keep this commandment, for on this day will I bring out your force out of the land of Egypt; and ye shall make this day a perpetual ordinance for you throughout your generations.

Exodus 12:14 (Tanakh)

Exodus 12:14 (KJV)

Exodus 12:14 (NET)

And this day shall be unto you for a memorial, and ye shall keep it a feast to HaShem; throughout your generations ye shall keep it a feast by an ordinance for ever. And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever. “‘This day will become a memorial for you, and you will celebrate it as a festival to the Lord—you will celebrate it perpetually as a lasting ordinance.

Exodus 12:14 (Septuagint BLB)

Exodus 12:14 (Septuagint Elpenor)

καὶ ἔσται ἡ ἡμέρα ὑμῗν αὕτη μνημόσυνον καὶ ἑορτάσετε αὐτὴν ἑορτὴν κυρίῳ εἰς πάσας τὰς γενεὰς ὑμῶν νόμιμον αἰώνιον ἑορτάσετε αὐτήν καὶ ἔσται ἡ ἡμέρα ὑμῖν αὕτη μνημόσυνον· καὶ ἑορτάσετε αὐτὴν ἑορτὴν Κυρίῳ εἰς πάσας τὰς γενεὰς ὑμῶν· νόμιμον αἰώνιον ἑορτάσετε αὐτήν

Exodus 12:14 (NETS)

Exodus 12:14 (English Elpenor)

And this day shall be a memorial for you, and you shall celebrate it as a feast to the Lord throughout your generations.  You shall celebrate it as a perpetual precept. And this day shall be to you a memorial, and ye shall keep it a feast to the Lord through all your generations; ye shall keep it a feast for a perpetual ordinance.

Matthew 10:28 (NET)

Matthew 10:28 (KJV)

Do not be afraid of those who kill the body but cannot kill the soul.  Instead, fear the one who is able to destroy both soul and body in hell. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ μὴ |φοβεῖσθε| ἀπὸ τῶν |ἀποκτεννόντων| τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι· φοβεῖσθε δὲ μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ και μη φοβηθητε απο των αποκτεινοντων το σωμα την δε ψυχην μη δυναμενων αποκτειναι φοβηθητε δε μαλλον τον δυναμενον και ψυχην και σωμα απολεσαι εν γεεννη και μη φοβεισθε απο των αποκτενοντων το σωμα την δε ψυχην μη δυναμενων αποκτειναι φοβηθητε δε μαλλον τον δυναμενον και την ψυχην και το σωμα απολεσαι εν γεεννη

 

[1]Timothy Mahoney Interview on Patterns of Evidence,” July 21, 2015, TheBestSchools

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

[3] “Patterns of Evidence: Exodus, A Filmmaker’s Journey,” by Timothy P. Mahoney; with Steven Law; St. Louis Park: MN, Thinking Man Media, 2015, p. 38

[4] ibid, pp. 38-39

[5] ibid, p. 51

[6] ibid, p. 52

[7] Mark 7:13 (NET)

[8] “Patterns of Evidence: Exodus, A Filmmaker’s Journey,” by Timothy P. Mahoney; with Steven Law; St. Louis Park: MN, Thinking Man Media, 2015, p. 55

[9] ibid, pp. 56-57

[10] ibid, p. 173

[11] ibid, p. 173

[12] ibid, p. 42

[13] ibid, p. 43

[14] ibid, pp. 173, 174

[15] ibid, p. 174

[16] ibid, p. 66

[17] Exodus 12:17b (Tanakh)

[18] Exodus 12:14 (Tanakh) The Hebrew word translated Hashem was לַֽיהֹוָ֑ה (Yehovah).

[19] “Patterns of Evidence: Exodus, A Filmmaker’s Journey,” by Timothy P. Mahoney; with Steven Law; St. Louis Park: MN, Thinking Man Media, 2015, pp. 59, 60

[20] ibid, pp. 60, 61

[21] ibid, p. 61

[22] Matthew 26:54 (NET)

[23] The Greek word translated faithfulness in Galatians 5:22 (NET) was πίστις.

[24] Galatians 2:20b (NET)

[25] The NET parallel Greek text, NA28 and Byzantine Majority Text had φοβεῖσθε here, where the Stephanus Textus Receptus had φοβηθητε (KJV: fear).

[26] The NET parallel Greek text and NA28 had ἀποκτεννόντων here, where the Stephanus Textus Receptus had αποκτεινοντων and the Byzantine Majority Text had αποκτενοντων.

[27] Matthew 10:28a (NET)

[28] John 17:3 (NET)

[29] Galatians 5:22b-23a (NET) Table

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

[31] John 12:32 (NET) NET note (67): Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).  I removed people for accuracy: καγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν.  There is no word limiting this drawing to people in the Greek text.

[32] Romans 9:16 (NET) Table

[33] Romans 11:32 (NET) NET note (24): Grk “to all”; “them” has been supplied for stylistic reasons. Here again I removed people and them: συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν, ἵνα τοὺς πάντας ἐλεήσῃ.  I wrote about τοὺς πάντας in another essayFor God was pleased to have all (πᾶν) his fullness dwell in the Son and through him to reconcile all things (τὰ πάντα) to himself by making peace through the blood of his cross—through him, whether things on earth or things in heaven (Colossians 1:19, 20 NET).

[34] Acts 26:14b (NET) Table

Fear – Deuteronomy, Part 16

Moses recalled what the people of Israel had said to him as well as what יְהֹוָה֙ (Yehovah) said about what the people had said:

Masoretic Text

Septuagint
Deuteronomy 5:24-27 (Tanakh) Deuteronomy 5:27-29 (NET) Deuteronomy 5:27-29 (NETS)

Deuteronomy 5:27-29 (Elpenor English)

Go thou near, and hear all that HaShem our G-d may say; and thou shalt speak unto us all that HaShem our G-d may speak unto thee; and we will hear it and do it.’ You go near so that you can hear everything the Lord our God is saying and then you can tell us whatever he says to you; then we will pay attention and do it.” You go near so that you can hear everything the Lord our God is saying and then you can tell us whatever he says to you; then we will pay attention and do it.” Do thou draw near, and hear all that the Lord our God shall say, and thou shalt speak to us all things whatsoever the Lord our God shall speak to thee, and we will hear, and do.
And HaShem heard the voice of your words, when ye spoke unto me; and HaShem said unto me: ‘I have heard the voice of the words of this people, which they have spoken unto thee; they have well said all that they have spoken. When the Lord heard you speaking to me, he said to me, “I have heard what these people have said to you—they have spoken well. And the Lord heard the sound of your words when you were speaking to me: “I have heard the sound of the words of this people, what they have spoken to you; all that they have spoken they have spoken correctly. And the Lord heard the voice of your words as ye spoke to me; and the Lord said to me, I have heard the voice of the words of this people, even all things that they have said to thee.  [They have] well [said] all that they have spoken.
Oh that they had such a heart as this alway, to fear Me, and keep all My commandments, that it might be well with them, and with their children for ever! If only it would really be their desire to fear me and obey all my commandments in the future, so that it may go well with them and their descendants forever. Who shall grant that their heart be in them in such a way that they fear me and keep my commandments in all their days so that it might go well with them and their sons forever! O that there were such a heart in them, that they should fear me and keep my commands always, that it might be well with them and with their sons for ever.

Here is a very accessible definition of the fear (yare’, לְיִרְאָ֥ה; Septugaint: φοβεῖσθαί, a form of φοβέω) of the Lord: a heart to hear and do whatsoever the Lord our God shall speak.

Masoretic Text

Septuagint
Deuteronomy 6:1-3 (Tanakh) Deuteronomy 6:1-3 (NET) Deuteronomy 6:1-3 (NETS)

Deuteronomy 6:1-3 (Elpenor English)

Now this is the commandment, the statutes, and the ordinances, which HaShem your G-d commanded to teach you, that ye might do them in the land whither ye go over to possess it– Now these are the commandments, statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed And these are the commandments and the statutes and the ordinances that the Lord your God commanded to teach you to do so in the land which you are entering there to inherit And these [are] the commands, and the ordinances, and the judgments, as many as the Lord our God gave commandment to teach you to do so in the land on which ye enter to inherit it.
that thou mightest fear HaShem thy G-d, to keep all His statutes and His commandments, which I command thee, thou, and thy son, and thy son’s son, all the days of thy life; and that thy days may be prolonged. and that you may so revere the Lord your God that you will keep all his statutes and commandments that I am giving you—you, your children, and your grandchildren—all your lives, to prolong your days. so that you may fear the Lord your God, to keep all his statutes and his commandments that I command you today, you and your sons and your sons’ sons, all the days of your life so that you may be long-lived. That ye may fear the Lord your God, keep ye all his ordinances, and his commandments, which I command thee to-day, thou, and thy sons, and thy sons’ sons, all the days of thy life, that ye may live many days.
Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as HaShem, the G-d of thy fathers, hath promised unto thee–a land flowing with milk and honey. Pay attention, Israel, and be careful to do this so that it may go well with you and that you may increase greatly in number—as the Lord, the God of your ancestors, said to you, you will have a land flowing with milk and honey. Now hear, O Israel, and be watchful to perform so that it may be well with you and that you may multiply greatly, just as the Lord, the God of your fathers, has spoken, to give you a land flowing with milk and honey. Hear, therefore, O Israel, and observe to do them, that it may be well with thee, and that ye may be greatly multiplied, as the Lord God of thy fathers said that he would give thee a land flowing with milk and honey: and these [are] the ordinances, and the judgments, which the Lord commanded the children of Israel in the wilderness, when they had gone forth from the land of Egypt.

Here, too, fear was תִּירָ֜א (yare’; Septuagint: φοβῆσθε, a form of φοβέω).  It seems important to hold on to this definition of fear as it relates to the Lord: a heart to hear and do whatsoever the Lord our God shall speak.  This is the first moment I think I have understood the psalmist: The fear[1] of the Lord is pure, enduring for ever and ever.[2]

Since I have read the Bible before and know that most in Israel did not have a heart to hear and do whatsoever the Lord our God shall speak, my religious mind can fall from this definition of fear of the Lord all too easily.  It begins to substitute fear of the kind of things that happened to Israel in the power of darkness when they did not have the fear of the Lord: a heart to hear and do whatsoever the Lord our God shall speak.  To make such a substitution is similar to the thinking of those who exchanged the truth of God for a lie and worshiped and served the creation rather than the Creator, who is blessed forever![3]

And as I consider Paul’s loving (Romans 9:1-5) diagnosis of Israel’s history, faith is clearly an aspect of the fear of the Lord (Romans 9:30-32a NET):

What shall we say then?—that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith, but Israel even though pursuing a law of righteousness did not attain it [Table].  Why not?  Because they pursued it not by faith but (as if it were possible) by works [Table].

Paul didn’t eliminate the concept of service from the Gospel of Jesus Christ: God, whom I serve (λατρεύω) in my spirit in the gospel of his Son,[4] he wrote.

Masoretic Text

Septuagint
Deuteronomy 6:13-15 (Tanakh) Deuteronomy 6:13-15 (NET) Deuteronomy 6:13-15 (NETS)

Deuteronomy 6:13-15 (Elpenor English)

Thou shalt fear HaShem thy G-d; and Him shalt thou serve, and by His name shalt thou swear [Table]. You must revere the Lord your God, serve him, and take oaths using only his name. The Lord your God you shall fear, and him you shall serve, and to him you shall cling, and by his name you shall swear. Thou shalt fear the Lord thy God, and him only shalt thou serve; and thou shalt cleave to him, and by his name thou shalt swear.
Ye shall not go after other gods, of the gods of the peoples that are round about you; You must not go after other gods, those of the surrounding peoples, Do not go after other gods from the gods of the nations around you, Go ye not after other gods of the gods of the nations round about you;
for a jealous G-d, even HaShem thy G-d, is in the midst of thee; lest the anger of HaShem thy G-d be kindled against thee, and He destroy thee from off the face of the earth. for the Lord your God, who is present among you, is a jealous God—his anger will erupt against you and remove you from the land. because the Lord your God, who is present with you, is a jealous god.  Lest the Lord your God, being angered with wrath against you, destroy you utterly from the face of the earth. for the Lord thy God in the midst of thee [is] a jealous God, lest the Lord thy God be very angry with thee, and destroy thee from off the face of the earth.

Here fear was תִּירָ֖א (yare’; Septuagint: φοβηθήσῃ, a form of φοβέω).  The fear of יְהֹוָ֧ה (Yehovah)—a heart to hear and do whatsoever the Lord our God shall speak[5]—is associated with and Him shalt thou serve (Tanakh), and him only shalt thou serve (English Elpenor).

The Hebrew word translated and Him shalt thou serve was תַֽעֲבֹ֑ד (`abad).  It was translated καὶ αὐτῷ λατρεύσεις (NETS: and him you shall serve) or καὶ αὐτῷ μόνῳ λατρεύσεις (Elpenor; English: and him only shalt thou serve) in the Septuagint.  Whether μόνῳ (only) was deleted from the Masoretic text or added to the Elpenor Septuagint, Jesus quoted μόνῳ to SatanBut now we have been released from the law, Paul described one result of the Gospel, because we have died to what controlled us, so that we may serve (δουλεύειν, a form of δουλεύω) in the new life of the Spirit and not under the old written code.[6]

The fear of יְהֹוָ֧ה (Yehovah)—a heart to hear and do whatsoever the Lord our God shall speak—is also associated with καὶ πρὸς αὐτὸν κολληθήσῃ (NETS: and to him you shall cling) in the Septuagint.  This is missing from the Masoretic text.

The fear of יְהֹוָ֧ה (Yehovah)—a heart to hear and do whatsoever the Lord our God shall speak—is also associated with וּבִשְׁמ֖וֹ (shem; Tanakh: and by His name) תִּשָּׁבֵֽעַ (shaba`, Tanakh: shalt thou swear).  The Greek of the Septuagint was καὶ τῷ ὀνόματι αὐτοῦ ὀμῇ (BLB) or καὶ ἐπὶ τῷ ὀνόματι αὐτοῦ ὀμῇ (Elpenor).  The Greek word ὀμῇ is a form of ὄμνυμι.  Other forms of ὄμνυμι occur in Jesus’ revision of oath taking (Matthew 5:33-37 NET):

“Again, you have heard that it was said to an older generation, ‘Do not break an oath, but fulfill your vows (ὅρκους, a form of ὅρκος) to the Lord.’  But I say to you, do not take oaths (ὀμόσαι, another form of ὄμνυμι) at all—not by heaven, because it is the throne of God, not by earth because it is his footstool, and not by Jerusalem, because it is the city of the great King.  Do not take an oath (ὀμόσῃς, another form of ὄμνυμι) by your head because you are not able to make one hair white or black.  Let your word be ‘Yes, yes’ or ‘No, no.’  More than this is from the evil one.

But even Jesus’ revision of oath taking and presumably its relationship to the fear of יְהֹוָ֧ה (Yehovah)—a heart to hear and do whatsoever the Lord our God shall speak—doesn’t justify incorporating God’s anger stirred up against going after other gods into the definition of the fear of the Lord, despite my religious mind’s struggle to revise the text: Thou shalt fear the Lord thy Godlest the Lord thy God be very angry with thee, and destroy thee from off the face of the earth.[7]

Masoretic Text

Septuagint
Deuteronomy 6:24 (Tanakh) Deuteronomy 6:24 (NET) Deuteronomy 6:24 (NETS)

Deuteronomy 6:24 (Elpenor English)

And HaShem commanded us to do all these statutes, to fear HaShem our G-d, for our good always, that He might preserve us alive, as it is at this day. The Lord commanded us to obey all these statutes and to revere him so that it may always go well for us and he may preserve us, as he has to this day. And the Lord commanded us to perform all these statutes, to fear the Lord our God, so that it may be well for us all our days so that we may live, as it is today. And the Lord charged us to observe all these ordinances; to fear the Lord our God, that it may be well with us for ever, that we may live, as even today.

Here, too, fear was לְיִרְאָ֖ה (yare’) in Hebrew, and φοβεῖσθαι (a form of φοβέω) in Greek in the Septuagint.  It was associated again with לַֽעֲשׂוֹת֙ (`asah), to do all these statutes (Tanakh), and ποιεῖν (a form of ποιέω) in Greek, to observe all these ordinances (English Elpenor).  This fear of יְהֹוָ֗ה (Yehovah)—a heart to hear and do whatsoever the Lord our God shall speak—is for our good always (Tanakh).

Masoretic Text

Septuagint
Deuteronomy 7:17-19 (Tanakh) Deuteronomy 7:17-19 (NET) Deuteronomy 7:17-19 (NETS)

Deuteronomy 7:17-19 (Elpenor English)

If thou shalt say in thy heart: ‘These nations are more than I; how can I dispossess them?’ If you think, “These nations are more numerous than I—how can I dispossess them?” But if you say in your mind, “This nation is more numerous than I; how will I be able to destroy them utterly?” But if thou shouldest say in thine heart, This nation [is] greater than I, how shall I be able to destroy them utterly?
thou shalt not be afraid of them; thou shalt well remember what HaShem thy G-d did unto Pharaoh, and unto all Egypt: you must not fear them.  You must carefully recall what the Lord your God did to Pharaoh and all Egypt, you shall not be afraid of them.  With remembrance you shall remember what the Lord your God did to Pharao and to all the Egyptians, thou shalt not fear them; thou shalt surely remember all that the Lord thy God did to Pharao and to all the Egyptians:
the great trials which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the outstretched arm, whereby HaShem thy G-d brought thee out; so shall HaShem thy G-d do unto all the peoples of whom thou art afraid. the great judgments you saw, the signs and wonders, the strength and power by which he brought you out—thus the Lord your God will do to all the people you fear. the great trials that your eyes saw, the signs and those great wonders, the strong hand and the high arm as the Lord your God brought you out.  The Lord our God will do thus to all the nations of whose faces you are afraid. the great temptations which thine eyes have seen, those signs and great wonders, the strong hand, and the high arm; how the Lord thy God brought thee forth: so the Lord your God will do to all the nations, whom thou fearest in their presence.

The Hebrew word translated art afraid (Tanakh) and fear (NET) in verse 19 was ירא (yare’).  It was translated φοβῇ (a form of φοβέω), you are afraid (NETS) and thou fearest (English Elpenor), in the Septuagint.  I’m reasonably convinced that this is a more natural use of the word fear (though even here it may be respect).  I’m much less sure of the usage in verse 18.

Did Moses caution Israel, thou shalt not be afraid of them (Tanakh), because he assumed that they were afraid (yare’, תִירָ֖א) to engage an enemy that was more numerous (NET), רַבִּ֛ים (rab)?  Or did he command Israel, thou shalt not fear them (English Elpenor), φοβηθήσῃ (a form of φοβέω)—that is, not have a heart to hear and do whatsoever the enemy shall speak—because the people of Israel might think this enemy nation [was] greater than Israel (English Elpenor), πολὺ (a form of πολύς)?

It’s important here to consider the command the people of Israel were to have a heart to hear and do:

Masoretic Text

Septuagint
Deuteronomy 7:16 (Tanakh) Deuteronomy 7:16 (NET) Deuteronomy 7:16 (NETS)

Deuteronomy 7:16 (Elpenor English)

And thou shalt eat all the spoils of the nations which the Lord thy God gives thee; thine eye shall not spare them, and thou shalt not serve their gods; for this is an offence to thee. You must destroy all the people whom the Lord your God is about to deliver over to you; you must not pity them or worship their gods, for that will be a snare to you. And you shall eat all the spoils of the nations that the Lord your God is giving to you; your eye shall not be sparing to them, and you shall not serve their gods, for this is a stumbling block to you. And thou shalt eat all the spoils of the nations which the Lord thy God gives thee; thine eye shall not spare them, and thou shalt not serve their gods; for this is an offence to thee.

Holy genocide with extreme prejudice sounds strange to anyone being rooted and grounded in love (Ephesians 3:14-21), but Yehovah/Jesus had not yet made peace through the blood of his cross.  He had not yet revised the law (Matthew 5:38-45 NET):

“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’  But I say to you, do not resist the evildoer.  But whoever strikes you on the right cheek, turn the other to him as well [Table].  And if someone wants to sue you and take your tunic, let him have your coat also.  And if anyone forces you to go one mile, go with him two.  Give to the one who asks you, and do not reject the one who wants to borrow from you [Table].

“You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’  But I say to you, love your enemy and pray for those who persecute you [Table], so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous [Table].

As Paul wrote to Timothy, we have set our hope on the living God, who is the Savior of all people, especially of believers.[8]  I‘ll continue this in another essay.

A note (44) in the NET claimed that Jesus quoted Leviticus 19:12.  Frankly, I don’t see it.  A table comparing Jesus’ supposed quotation with the Septuagint follows.

Matthew 5:33b (NET Parallel Greek)

Leviticus 19:12 (Septuagint BLB)

Leviticus 19:12 (Septuagint Elpenor)

οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου καὶ οὐκ ὀμεῗσθε τῷ ὀνόματί μου ἐπ᾽ ἀδίκῳ καὶ οὐ βεβηλώσετε τὸ ὄνομα τοῦ θεοῦ ὑμῶν ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν καὶ οὐκ ὀμεῖσθε τῷ ὀνόματί μου ἐπ᾿ ἀδίκῳ καὶ οὐ βεβηλώσετε τὸ ὄνομα τὸ ἅγιον τοῦ Θεοῦ ὑμῶν· ἐγώ εἰμι Κύριος ὁ Θεὸς ὑμῶν

Matthew 5:33b (NET)

Leviticus 19:12 (NETS)

Leviticus 19:12 (English Elpenor)

Do not break an oath, but fulfill your vows to the Lord. And you shall not swear by my name in an unjust matter, and you shall not profane the name of your God; it is J wha am the Lord your God. And ye shall not swear unjustly by my name, and ye shall not profane the holy name of your God: I am the Lord your God.

A table comparing the occurrences of forms of שָׁמַע (shama`) above, translated with forms of ἀκούω in the Septuagint, follow.

Reference Chabad.org Tanakh NET BLB Elpenor
Deuteronomy 5:27 (5:24) וְשָׁמַ֥עְנוּ and we will hear it then we will pay attention καὶ ἀκουσόμεθα καὶ ἀκουσόμεθα
Deuteronomy 6:3 וְשָֽׁמַעְתָּ֤ Hear therefore Pay attention καὶ ἄκουσον καὶ ἄκουσον

A table comparing the occurrences of forms of עָשָׂה (`asah) above, translated with forms of ποιέω in the Septuagint, follow.

Reference Chabad.org Tanakh NET BLB Elpenor
Deuteronomy 5:27 (5:24) וְעָשִֽׂינוּ and do it and do it καὶ ποιήσομεν καὶ ποιήσομεν
Deuteronomy 6:1 לַֽעֲשׂ֣וֹת that ye might do them so that you may carry them out ποιεῗν οὕτως ποιεῖν οὕτως
Deuteronomy 6:3 לַֽעֲשׂ֔וֹת to do it to do this ποιεῗν ποιεῖν
Deuteronomy 6:24 לַֽעֲשׂוֹת֙ to do to obey ποιεῗν ποιεῖν

Tables comparing Deuteronomy 5:27 (5:24); 5:28 (5:25); 5:29 (5:26); 6:1; 6:2; 6:3; Psalm 19:9; Deuteronomy 6:14; 6:15; 6:24; 7:17; 7:18; 7:19; 7:16 and Leviticus 19:12 in the Tanakh, KJV and NET, and tables comparing Deuteronomy 5:27; 5:28; 5:29; 6:1; 6:2; 6:3; Psalm 19:9 (18:10); Deuteronomy 6:14; 6:15; 6:24; 7:17; 7:18; 7:19; 7:16 and Leviticus 19:12 in the Septuagint (BLB and Elpenor) follow.  Tables comparing Colossians 1:20 and 1 Timothy 4:10 in the NET and KJV follows those.

Deuteronomy 5:24 (Tanakh)

Deuteronomy 5:27 (KJV)

Deuteronomy 5:27 (NET)

Go thou near, and hear all that HaShem our G-d may say; and thou shalt speak unto us all that HaShem our G-d may speak unto thee; and we will hear it and do it.’ Go thou near, and hear all that the LORD our God shall say: and speak thou unto us all that the LORD our God shall speak unto thee; and we will hear it, and do it. You go near so that you can hear everything the Lord our God is saying and then you can tell us whatever he says to you; then we will pay attention and do it.”

Deuteronomy 5:27 (Septuagint BLB)

Deuteronomy 5:27 (Septuagint Elpenor)

πρόσελθε σὺ καὶ ἄκουσον ὅσα ἐὰν εἴπῃ κύριος ὁ θεὸς ἡμῶν καὶ σὺ λαλήσεις πρὸς ἡμᾶς πάντα ὅσα ἂν λαλήσῃ κύριος ὁ θεὸς ἡμῶν πρὸς σέ καὶ ἀκουσόμεθα καὶ ποιήσομεν πρόσελθε σὺ καὶ ἄκουσον πάντα, ὅσα ἂν εἴπῃ Κύριος ὁ Θεὸς ἡμῶν, καὶ σὺ λαλήσεις πρὸς ἡμᾶς πάντα, ὅσα ἂν λαλήσῃ Κύριος ὁ Θεὸς ἡμῶν πρὸς σέ, καὶ ἀκουσόμεθα καὶ ποιήσομεν

Deuteronomy 5:27 (NETS)

Deuteronomy 5:27 (English Elpenor)

Go you near, and hear whatever the Lord our God may say. And you shall speak to us all things, whatever the Lord our God may speak to you, and we will hear it and do it.” Do thou draw near, and hear all that the Lord our God shall say, and thou shalt speak to us all things whatsoever the Lord our God shall speak to thee, and we will hear, and do.

Deuteronomy 5:25 (Tanakh)

Deuteronomy 5:28 (KJV)

Deuteronomy 5:28 (NET)

And HaShem heard the voice of your words, when ye spoke unto me; and HaShem said unto me: ‘I have heard the voice of the words of this people, which they have spoken unto thee; they have well said all that they have spoken. And the LORD heard the voice of your words, when ye spake unto me; and the LORD said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken. When the Lord heard you speaking to me, he said to me, “I have heard what these people have said to you—they have spoken well.

Deuteronomy 5:28 (Septuagint BLB)

Deuteronomy 5:28 (Septuagint Elpenor)

καὶ ἤκουσεν κύριος τὴν φωνὴν τῶν λόγων ὑμῶν λαλούντων πρός με καὶ εἶπεν κύριος πρός με ἤκουσα τὴν φωνὴν τῶν λόγων τοῦ λαοῦ τούτου ὅσα ἐλάλησαν πρὸς σέ ὀρθῶς πάντα ὅσα ἐλάλησαν καὶ ἤκουσε Κύριος τὴν φωνὴν τῶν λόγων ὑμῶν λαλούντων πρός με, καὶ εἶπε Κύριος πρός με· ἤκουσα τὴν φωνὴν τῶν λόγων τοῦ λαοῦ τούτου, ὅσα ἐλάλησαν πρός σε· ὀρθῶς πάντα, ὅσα ἐλάλησαν

Deuteronomy 5:28 (NETS)

Deuteronomy 5:28 (English Elpenor)

And the Lord heard the sound of your words when you were speaking to me: “I have heard the sound of the words of this people, what they have spoken to you; all that they have spoken they have spoken correctly. And the Lord heard the voice of your words as ye spoke to me; and the Lord said to me, I have heard the voice of the words of this people, even all things that they have said to thee.  [They have] well [said] all that they have spoken.

Deuteronomy 5:26 (Tanakh)

Deuteronomy 5:29 (KJV)

Deuteronomy 5:29 (NET)

Oh that they had such a heart as this alway, to fear Me, and keep all My commandments, that it might be well with them, and with their children for ever! O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever! If only it would really be their desire to fear me and obey all my commandments in the future, so that it may go well with them and their descendants forever.

Deuteronomy 5:29 (Septuagint BLB)

Deuteronomy 5:29 (Septuagint Elpenor)

τίς δώσει οὕτως εἶναι τὴν καρδίαν αὐτῶν ἐν αὐτοῗς ὥστε φοβεῗσθαί με καὶ φυλάσσεσθαι τὰς ἐντολάς μου πάσας τὰς ἡμέρας ἵνα εὖ ᾖ αὐτοῗς καὶ τοῗς υἱοῗς αὐτῶν δι᾽ αἰῶνος τίς δώσει εἶναι οὕτω τὴν καρδίαν αὐτῶν ἐν αὐτοῖς, ὥστε φοβεῖσθαί με καὶ φυλάσσεσθαι τὰς ἐντολάς μου πάσας τὰς ἡμέρας, ἵνα εὖ ᾖ αὐτοῖς καὶ τοῖς υἱοῖς αὐτῶν δι᾿ αἰῶνος

Deuteronomy 5:29 (NETS)

Deuteronomy 5:29 (English Elpenor)

Who shall grant that their heart be in them in such a way that they fear me and keep my commandments in all their days so that it might go well with them and their sons forever! O that there were such a heart in them, that they should fear me and keep my commands always, that it might be well with them and with their sons for ever.

Deuteronomy 6:1 (Tanakh)

Deuteronomy 6:1 (KJV)

Deuteronomy 6:1 (NET)

Now this is the commandment, the statutes, and the ordinances, which HaShem your G-d commanded to teach you, that ye might do them in the land whither ye go over to possess it– Now these are the commandments, the statutes, and the judgments, which the LORD your God commanded to teach you, that ye might do them in the land whither ye go to possess it: Now these are the commandments, statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed

Deuteronomy 6:1 (Septuagint BLB)

Deuteronomy 6:1 (Septuagint Elpenor)

καὶ αὗται αἱ ἐντολαὶ καὶ τὰ δικαιώματα καὶ τὰ κρίματα ὅσα ἐνετείλατο κύριος ὁ θεὸς ἡμῶν διδάξαι ὑμᾶς ποιεῗν οὕτως ἐν τῇ γῇ εἰς ἣν ὑμεῗς εἰσπορεύεσθε ἐκεῗ κληρονομῆσαι αὐτήν ΚΑΙ αὗται αἱ ἐντολαὶ καὶ τὰ δικαιώματα καὶ τὰ κρίματα, ὅσα ἐνετείλατο Κύριος ὁ Θεὸς ἡμῶν διδάξαι ὑμᾶς ποιεῖν οὕτως ἐν τῇ γῇ, εἰς ἣν ὑμεῖς εἰσπορεύεσθε ἐκεῖ κληρονομῆσαι αὐτήν

Deuteronomy 6:1 (NETS)

Deuteronomy 6:1 (English Elpenor)

And these are the commandments and the statutes and the ordinances that the Lord your God commanded to teach you to do so in the land which you are entering there to inherit And these [are] the commands, and the ordinances, and the judgments, as many as the Lord our God gave commandment to teach you to do so in the land on which ye enter to inherit it.

Deuteronomy 6:2 (Tanakh)

Deuteronomy 6:2 (KJV)

Deuteronomy 6:2 (NET)

that thou mightest fear HaShem thy G-d, to keep all His statutes and His commandments, which I command thee, thou, and thy son, and thy son’s son, all the days of thy life; and that thy days may be prolonged. That thou mightest fear the LORD thy God, to keep all his statutes and his commandments, which I command thee, thou, and thy son, and thy son’s son, all the days of thy life; and that thy days may be prolonged. and that you may so revere the Lord your God that you will keep all his statutes and commandments that I am giving you—you, your children, and your grandchildren—all your lives, to prolong your days.

Deuteronomy 6:2 (Septuagint BLB)

Deuteronomy 6:2 (Septuagint Elpenor)

ἵνα φοβῆσθε κύριον τὸν θεὸν ὑμῶν φυλάσσεσθαι πάντα τὰ δικαιώματα αὐτοῦ καὶ τὰς ἐντολὰς αὐτοῦ ὅσας ἐγὼ ἐντέλλομαί σοι σήμερον σὺ καὶ οἱ υἱοί σου καὶ οἱ υἱοὶ τῶν υἱῶν σου πάσας τὰς ἡμέρας τῆς ζωῆς σου ἵνα μακροημερεύσητε ἵνα φοβῆσθε Κύριον τὸν Θεὸν ὑμῶν, φυλάσσεσθαι πάντα τὰ δικαιώματα αὐτοῦ καὶ τὰς ἐντολὰς αὐτοῦ, ὅσας ἐγὼ ἐντέλλομαί σοι σήμερον, σὺ καὶ οἱ υἱοί σου καὶ οἱ υἱοὶ τῶν υἱῶν σου πάσας τὰς ἡμέρας τῆς ζωῆς σου, ἵνα μακροημερεύσητε

Deuteronomy 6:2 (NETS)

Deuteronomy 6:2 (English Elpenor)

so that you may fear the Lord your God, to keep all his statutes and his commandments that I command you today, you and your sons and your sons’ sons, all the days of your life so that you may be long-lived. That ye may fear the Lord your God, keep ye all his ordinances, and his commandments, which I command thee to-day, thou, and thy sons, and thy sons’ sons, all the days of thy life, that ye may live many days.

Deuteronomy 6:3 (Tanakh)

Deuteronomy 6:3 (KJV)

Deuteronomy 6:3 (NET)

Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as HaShem, the G-d of thy fathers, hath promised unto thee–a land flowing with milk and honey. Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as the LORD God of thy fathers hath promised thee, in the land that floweth with milk and honey. Pay attention, Israel, and be careful to do this so that it may go well with you and that you may increase greatly in number—as the Lord, the God of your ancestors, said to you, you will have a land flowing with milk and honey.

Deuteronomy 6:3 (Septuagint BLB)

Deuteronomy 6:3 (Septuagint Elpenor)

καὶ ἄκουσον Ισραηλ καὶ φύλαξαι ποιεῗν ὅπως εὖ σοι ᾖ καὶ ἵνα πληθυνθῆτε σφόδρα καθάπερ ἐλάλησεν κύριος ὁ θεὸς τῶν πατέρων σου δοῦναί σοι γῆν ῥέουσαν γάλα καὶ μέλι καὶ ἄκουσον, ᾿Ισραήλ, καὶ φύλαξον ποιεῖν, ὅπως εὖ σοι ᾖ καὶ ἵνα πληθυνθῆτε σφόδρα, καθάπερ ἐλάλησε Κύριος ὁ Θεὸς τῶν πατέρων σου δοῦναί σοι γῆν ῥέουσαν γάλα καὶ μέλι. καὶ ταῦτα τὰ δικαιώματα καὶ τὰ κρίματα, ὅσα ἐνετείλατο Κύριος τοῖς υἱοῖς ᾿Ισραὴλ ἐν τῇ ἐρήμῳ, ἐξελθόντων αὐτῶν ἐκ γῆς Αἰγύπτου.

Deuteronomy 6:3 (NETS)

Deuteronomy 6:3 (English Elpenor)

Now hear, O Israel, and be watchful to perform so that it may be well with you and that you may multiply greatly, just as the Lord, the God of your fathers, has spoken, to give you a land flowing with milk and honey. Hear, therefore, O Israel, and observe to do them, that it may be well with thee, and that ye may be greatly multiplied, as the Lord God of thy fathers said that he would give thee a land flowing with milk and honey: and these [are] the ordinances, and the judgments, which the Lord commanded the children of Israel in the wilderness, when they had gone forth from the land of Egypt.

Psalm 19:9 (Tanakh)

Psalm 19:9 (KJV)

Psalm 19:9 (NET)

The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether. The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether. The commands to fear the Lord are right and endure forever.  The judgments given by the Lord are trustworthy and absolutely just.

Psalm 19:9 (Septuagint BLB)

Psalm 18:10 (Septuagint Elpenor)

ὁ φόβος κυρίου ἁγνός διαμένων εἰς αἰῶνα αἰῶνος τὰ κρίματα κυρίου ἀληθινά δεδικαιωμένα ἐπὶ τὸ αὐτό ὁ φόβος Κυρίου ἁγνός, διαμένων εἰς αἰῶνα αἰῶνος· τὰ κρίματα Κυρίου ἀληθινά, δεδικαιωμένα ἐπὶ τὸ αὐτό

Psalm 18:10 (NETS)

Psalm 18:10 (English Elpenor)

The fear of the Lord is pure, enduring forever and ever; the judgments of the Lord are valid, justified altogether, The fear of the Lord is pure, enduring for ever and ever: the judgments of the Lord are true, [and] justified altogether.

Deuteronomy 6:14 (Tanakh)

Deuteronomy 6:14 (KJV)

Deuteronomy 6:14 (NET)

Ye shall not go after other gods, of the gods of the peoples that are round about you; Ye shall not go after other gods, of the gods of the people which are round about you; You must not go after other gods, those of the surrounding peoples,

Deuteronomy 6:14 (Septuagint BLB)

Deuteronomy 6:14 (Septuagint Elpenor)

οὐ πορεύσεσθε ὀπίσω θεῶν ἑτέρων ἀπὸ τῶν θεῶν τῶν ἐθνῶν τῶν περικύκλῳ ὑμῶν οὐ πορεύεσθε ὀπίσω θεῶν ἑτέρων ἀπὸ τῶν θεῶν τῶν ἐθνῶν τῶν περικύκλῳ ὑμῶν,

Deuteronomy 6:14 (NETS)

Deuteronomy 6:14 (English Elpenor)

Do not go after other gods from the gods of the nations around you, Go ye not after other gods of the gods of the nations round about you;

Deuteronomy 6:15 (Tanakh)

Deuteronomy 6:15 (KJV)

Deuteronomy 6:15 (NET)

for a jealous G-d, even HaShem thy G-d, is in the midst of thee; lest the anger of HaShem thy G-d be kindled against thee, and He destroy thee from off the face of the earth. (For the LORD thy God is a jealous God among you) lest the anger of the LORD thy God be kindled against thee, and destroy thee from off the face of the earth. for the Lord your God, who is present among you, is a jealous God—his anger will erupt against you and remove you from the land.

Deuteronomy 6:15 (Septuagint BLB)

Deuteronomy 6:15 (Septuagint Elpenor)

ὅτι θεὸς ζηλωτὴς κύριος ὁ θεός σου ἐν σοί μὴ ὀργισθεὶς θυμωθῇ κύριος ὁ θεός σου ἐν σοὶ καὶ ἐξολεθρεύσῃ σε ἀπὸ προσώπου τῆς γῆς ὅτι Θεὸς ζηλωτὴς Κύριος ὁ Θεός σου ἐν σοί, μὴ ὀργισθεὶς θυμῷ Κύριος ὁ Θεός σού σοι ἐξολοθρεύσῃ σε ἀπὸ προσώπου τῆς γῆς

Deuteronomy 6:15 (NETS)

Deuteronomy 6:15 (English Elpenor)

because the Lord your God, who is present with you, is a jealous god.  Lest the Lord your God, being angered with wrath against you, destroy you utterly from the face of the earth. for the Lord thy God in the midst of thee [is] a jealous God, lest the Lord thy God be very angry with thee, and destroy thee from off the face of the earth.

Deuteronomy 6:24 (Tanakh)

Deuteronomy 6:24 (KJV)

Deuteronomy 6:24 (NET)

And HaShem commanded us to do all these statutes, to fear HaShem our G-d, for our good always, that He might preserve us alive, as it is at this day. And the LORD commanded us to do all these statutes, to fear the LORD our God, for our good always, that he might preserve us alive, as it is at this day. The Lord commanded us to obey all these statutes and to revere him so that it may always go well for us and he may preserve us, as he has to this day.

Deuteronomy 6:24 (Septuagint BLB)

Deuteronomy 6:24 (Septuagint Elpenor)

καὶ ἐνετείλατο ἡμῗν κύριος ποιεῗν πάντα τὰ δικαιώματα ταῦτα φοβεῗσθαι κύριον τὸν θεὸν ἡμῶν ἵνα εὖ ᾖ ἡμῗν πάσας τὰς ἡμέρας ἵνα ζῶμεν ὥσπερ καὶ σήμερον καὶ ἐνετείλατο ἡμῖν Κύριος ποιεῖν πάντα τὰ δικαιώματα ταῦτα φοβεῖσθαι Κύριον τὸν Θεὸν ἡμῶν, ἵνα εὖ ᾖ ἡμῖν πάσας τὰς ἡμέρας, ἵνα ζῶμεν ὥσπερ καὶ σήμερον

Deuteronomy 6:24 (NETS)

Deuteronomy 6:24 (English Elpenor)

And the Lord commanded us to perform all these statutes, to fear the Lord our God, so that it may be well for us all our days so that we may live, as it is today. And the Lord charged us to observe all these ordinances; to fear the Lord our God, that it may be well with us for ever, that we may live, as even today.

Deuteronomy 7:17 (Tanakh)

Deuteronomy 7:17 (KJV)

Deuteronomy 7:17 (NET)

If thou shalt say in thy heart: ‘These nations are more than I; how can I dispossess them?’ If thou shalt say in thine heart, These nations are more than I; how can I dispossess them? If you think, “These nations are more numerous than I—how can I dispossess them?”

Deuteronomy 7:17 (Septuagint BLB)

Deuteronomy 7:17 (Septuagint Elpenor)

ἐὰν δὲ λέγῃς ἐν τῇ διανοίᾳ σου ὅτι πολὺ τὸ ἔθνος τοῦτο ἢ ἐγώ πῶς δυνήσομαι ἐξολεθρεῦσαι αὐτούς ἐὰν δὲ λέγῃς ἐν τῇ διανοίᾳ σου, ὅτι πολὺ τὸ ἔθνος τοῦτο ἢ ἐγώ, πῶς δυνήσομαι ἐξολοθρεῦσαι αὐτούς

Deuteronomy 7:17 (NETS)

Deuteronomy 7:17 (English Elpenor)

But if you say in your mind, “This nation is more numerous than I; how will I be able to destroy them utterly?” But if thou shouldest say in thine heart, This nation [is] greater than I, how shall I be able to destroy them utterly?

Deuteronomy 7:18 (Tanakh)

Deuteronomy 7:18 (KJV)

Deuteronomy 7:18 (NET)

thou shalt not be afraid of them; thou shalt well remember what HaShem thy G-d did unto Pharaoh, and unto all Egypt: Thou shalt not be afraid of them: but shalt well remember what the LORD thy God did unto Pharaoh, and unto all Egypt; you must not fear them.  You must carefully recall what the Lord your God did to Pharaoh and all Egypt,

Deuteronomy 7:18 (Septuagint BLB)

Deuteronomy 7:18 (Septuagint Elpenor)

οὐ φοβηθήσῃ αὐτούς μνείᾳ μνησθήσῃ ὅσα ἐποίησεν κύριος ὁ θεός σου τῷ Φαραω καὶ πᾶσι τοῗς Αἰγυπτίοις οὐ φοβηθήσῃ αὐτούς· μνείᾳ μνησθήσῃ ὅσα ἐποίησε Κύριος ὁ Θεός σου τῷ Φαραὼ καὶ πᾶσι τοῖς Αἰγυπτίοις

Deuteronomy 7:18 (NETS)

Deuteronomy 7:18 (English Elpenor)

you shall not be afraid of them.  With remembrance you shall remember what the Lord your God did to Pharao and to all the Egyptians, thou shalt not fear them; thou shalt surely remember all that the Lord thy God did to Pharao and to all the Egyptians:

Deuteronomy 7:19 (Tanakh)

Deuteronomy 7:19 (KJV)

Deuteronomy 7:19 (NET)

the great trials which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the outstretched arm, whereby HaShem thy G-d brought thee out; so shall HaShem thy G-d do unto all the peoples of whom thou art afraid. The great temptations which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the stretched out arm, whereby the LORD thy God brought thee out: so shall the LORD thy God do unto all the people of whom thou art afraid. the great judgments you saw, the signs and wonders, the strength and power by which he brought you out—thus the Lord your God will do to all the people you fear.

Deuteronomy 7:19 (Septuagint BLB)

Deuteronomy 7:19 (Septuagint Elpenor)

τοὺς πειρασμοὺς τοὺς μεγάλους οὓς εἴδοσαν οἱ ὀφθαλμοί σου τὰ σημεῗα καὶ τὰ τέρατα τὰ μεγάλα ἐκεῗνα τὴν χεῗρα τὴν κραταιὰν καὶ τὸν βραχίονα τὸν ὑψηλόν ὡς ἐξήγαγέν σε κύριος ὁ θεός σου οὕτως ποιήσει κύριος ὁ θεὸς ἡμῶν πᾶσιν τοῗς ἔθνεσιν οὓς σὺ φοβῇ ἀπὸ προσώπου αὐτῶν τοὺς πειρασμοὺς τοὺς μεγάλους, οὓς εἴδοσαν οἱ ὀφθαλμοί σου, τὰ σημεῖα καὶ τὰ τέρατα τὰ μεγάλα ἐκεῖνα, τὴν χεῖρα τὴν κραταιὰν καὶ τὸν βραχίονα τὸν ὑψηλόν, ὡς ἐξήγαγέ σε Κύριος ὁ Θεός σου, οὕτω ποιήσει Κύριος ὁ Θεὸς ὑμῶν πᾶσι τοῖς ἔθνεσιν, οὓς σὺ φοβῇ ἀπὸ προσώπου αὐτῶν

Deuteronomy 7:19 (NETS)

Deuteronomy 7:19 (English Elpenor)

the great trials that your eyes saw, the signs and those great wonders, the strong hand and the high arm as the Lord your God brought you out.  The Lord our God will do thus to all the nations of whose faces you are afraid. the great temptations which thine eyes have seen, those signs and great wonders, the strong hand, and the high arm; how the Lord thy God brought thee forth: so the Lord your God will do to all the nations, whom thou fearest in their presence.

Deuteronomy 7:16 (Tanakh)

Deuteronomy 7:16 (KJV)

Deuteronomy 7:16 (NET)

And thou shalt eat all the spoils of the nations which the Lord thy God gives thee; thine eye shall not spare them, and thou shalt not serve their gods; for this is an offence to thee. And thou shalt consume all the people which the LORD thy God shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods; for that will be a snare unto thee. You must destroy all the people whom the Lord your God is about to deliver over to you; you must not pity them or worship their gods, for that will be a snare to you.

Deuteronomy 7:16 (Septuagint BLB)

Deuteronomy 7:16 (Septuagint Elpenor)

καὶ φάγῃ πάντα τὰ σκῦλα τῶν ἐθνῶν ἃ κύριος ὁ θεός σου δίδωσίν σοι οὐ φείσεται ὁ ὀφθαλμός σου ἐπ᾽ αὐτοῗς καὶ οὐ λατρεύσεις τοῗς θεοῗς αὐτῶν ὅτι σκῶλον τοῦτό ἐστίν σοι καὶ φαγῇ πάντα τὰ σκῦλα τῶν ἐθνῶν, ἃ Κύριος ὁ Θεός σου δίδωσί σοι· οὐ φείσεται ὁ ὀφθαλμός σου ἐπ᾿ αὐτοῖς, καὶ οὐ μὴ λατρεύσῃς[9] τοῖς θεοῖς αὐτῶν, ὅτι σκῶλον τοῦτό ἐστί σοι

Deuteronomy 7:16 (NETS)

Deuteronomy 7:16 (English Elpenor)

And you shall eat all the spoils of the nations that the Lord your God is giving to you; your eye shall not be sparing to them, and you shall not serve their gods, for this is a stumbling block to you. And thou shalt eat all the spoils of the nations which the Lord thy God gives thee; thine eye shall not spare them, and thou shalt not serve their gods; for this is an offence to thee.

Leviticus 19:12 (Tanakh)

Leviticus 19:12 (KJV)

Leviticus 19:12 (NET)

And ye shall not swear by My name falsely, so that thou profane the name of thy G-d: I am HaShem. And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD. You must not swear falsely in my name, so that you do not profane the name of your God.  I am the Lord.

Leviticus 19:12 (Septuagint BLB)

Leviticus 19:12 (Septuagint Elpenor)

καὶ οὐκ ὀμεῗσθε τῷ ὀνόματί μου ἐπ᾽ ἀδίκῳ καὶ οὐ βεβηλώσετε τὸ ὄνομα τοῦ θεοῦ ὑμῶν ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν καὶ οὐκ ὀμεῖσθε τῷ ὀνόματί μου ἐπ᾿ ἀδίκῳ καὶ οὐ βεβηλώσετε τὸ ὄνομα τὸ ἅγιον τοῦ Θεοῦ ὑμῶν· ἐγώ εἰμι Κύριος ὁ Θεὸς ὑμῶν

Leviticus 19:12 (NETS)

Leviticus 19:12 (English Elpenor)

And you shall not swear by my name in an unjust matter, and you shall not profane the name of your God; it is J wha am the Lord your God. And ye shall not swear unjustly by my name, and ye shall not profane the holy name of your God: I am the Lord your God.

Colossians 1:20 (NET)

Colossians 1:20 (KJV)

and through him to reconcile all things to himself by making peace through the blood of his cross—through him, whether things on earth or things in heaven. And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ δι᾿ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, [δι᾿ αὐτοῦ] εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς και δι αυτου αποκαταλλαξαι τα παντα εις αυτον ειρηνοποιησας δια του αιματος του σταυρου αυτου δι αυτου ειτε τα επι της γης ειτε τα εν τοις ουρανοις και δι αυτου αποκαταλλαξαι τα παντα εις αυτον ειρηνοποιησας δια του αιματος του σταυρου αυτου δι αυτου ειτε τα επι της γης ειτε τα επι τοις ουρανοις

1 Timothy 4:10 (NET)

1 Timothy 4:10 (KJV)

In fact this is why we work hard and struggle, because we have set our hope on the living God, who is the Savior of all people, especially of believers. For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

εἰς τοῦτο γὰρ κοπιῶμεν καὶ ἀγωνιζόμεθα, ὅτι ἠλπίκαμεν ἐπὶ θεῷ ζῶντι, ὅς ἐστιν σωτὴρ πάντων ἀνθρώπων μάλιστα πιστῶν εις τουτο γαρ και κοπιωμεν και ονειδιζομεθα οτι ηλπικαμεν επι θεω ζωντι ος εστιν σωτηρ παντων ανθρωπων μαλιστα πιστων εις τουτο γαρ και κοπιωμεν και ονειδιζομεθα οτι ηλπικαμεν επι θεω ζωντι ος εστιν σωτηρ παντων ανθρωπων μαλιστα πιστων

[1] The Hebrew word was יִרְאַ֚ת (yir’ah) rather than יָרֵא (yare’) but I think their relationship is that of a noun to its verb.  It was translated with the Greek noun φόβος in the Septuagint.

[2] Psalm 18:10a (19:9a) English Elpenor

[3] Romans 1:25 (NET)

[4] Romans 1:9a (NET)

[5] Jesus was apparently willing to call fear (φοβηθήσῃ, a form of φοβέω) worship (προσκυνήσεις, a form of προσκυνέω) here.

[6] Romans 7:6 (NET)

[7] Deuteronomy 6:13a, 15b (English Elpenor)

[8] 1 Timothy 4:10b (NET)

[9] The double negative οὐ μὴ with a verb λατρεύσῃς in the subjunctive mood is a Subjunctive of Emphatic Negation. The people of Israel ultimately proved this statement—and thou shalt not serve their gods—false in the flesh. It reminds me however that it only becomes true of those led by Spirit.

Fear – Deuteronomy, Part 15

I am disgruntled every time I must go out to accomplish anything during this pandemic.  Still, I sense the Holy Spirit pumping God’s love, joy, peace, patience, kindness and goodness into me like a racing heart.  And my God will supply your every need, Paul wrote believers in Philippi, according to his glorious riches in Christ Jesus.[1]  As I look around me, waiting in line, it’s hard to imagine that others aren’t feeling something of the same frustration inwardly, yet outwardly they are as placid and pleasant as I am.

I’ve been considering yehôvâh’s (יהוה) fearful pronouncement: I punish (pâqadפקדthe sons, grandsons, and great-grandsons for the sin of the fathers who reject me[2]  There is a fairly succinct review in another essay.  I hope to wrap up this side excursion with what seems to me like the single most irrelevant law in Leviticus.

Masoretic Text

Septuagint
Leviticus 20:19, 20 (Tanakh) Leviticus 20:19, 20 (NET) Leviticus 20:19, 20 (NETS)

Leviticus 20:19, 20 (Elpenor English)

And thou shalt not uncover the nakedness (וְעֶרְוַ֨ת) of thy mother’s sister, nor of thy father’s sister; for he hath made naked his near kin; they shall bear (יִשָּֽׂאוּ) their iniquity (עֲו‍ֹנָ֥ם). You must not expose the nakedness (ʽervâh, וערות) of your mother’s sister or your father’s sister, for such a person has exposed his own close relative.  They must bear (nâśâʼ, ישׁאו) their punishment for iniquity (ʽâvôn, עונם). And you shall not uncover the shame (ἀσχημοσύνην) of your father’s sister or of your mother’s sister, for one has laid bare one’s own blood family; they shall carry (ἀποίσονται) guilt (ἁμαρτίαν). And thou shalt not uncover the nakedness (ἀσχημοσύνην) of thy father’s sister, or of the sister of thy mother; for that man has uncovered the nakedness of one near akin: they shall bear (ἀποίσονται) their iniquity (ἁμαρτίαν).
And if a man shall lie with his uncle’s wife—he hath uncovered his uncle’s nakedness (עֶרְוַ֥ת)—they shall bear (יִשָּׂ֖אוּ) their sin;[3] they shall die childless. If a man goes to bed with his aunt, he has exposed his uncle’s nakedness (ʽervâh, ערות); they must bear (nâśâʼ, ישׁאו) responsibility for their sin, they will die childless. He who lies with one who is his relative—he has uncovered the shame (ἀσχημοσύνην) of his kinship; they shall die childless. Whosoever shall lie with his near kinswoman, has uncovered the nakedness (ἀσχημοσύνην) of one near akin to him: they shall die childless.

For all of my ἀσέβειαν (ἀσεβείας? NET: ungodliness) and all my many sins it never entered my mind to even want to see any of my aunts naked, much less to uncover their nakedness, have sex with them or children by them.  Granted, none of my ten uncles or three great uncles had married women anywhere near my age.  If they had, well, who knows?

The Hebrew words translated nakedness were וְעֶרְוַ֨ת (ʽervâh) and עֶרְוַ֥ת (ʽervâh).  The rabbis chose ἀσχημοσύνην (a form of ἀσχημοσύνη).  This is not the naked of Genesis.

Masoretic Text

Septuagint
Genesis 2:25 (Tanakh) Genesis 2:25 (NET) Genesis 2:25 (NETS)

Genesis 2:25 (Elpenor English)

And they were both naked (עֲרוּמִּ֔ים), the man and his wife, and were not ashamed. The man and his wife were both naked (ʽârôm, ערומים), but they were not ashamed. And the two were naked (γυμνοί), both Adam and his wife, and were not ashamed. And the two were naked (γυμνοί), both Adam and his wife, and were not ashamed.

There is a table below listing all occurrences of forms of עָרוֹם (ʽârôm) in the Old Testament along with their translations in the Septuagint (all forms of γυμνὸς).   Here is the first occurrence of עֶרְוַ֣ת (ʽervâh) in the Masoretic text.

Masoretic Text

Septuagint
Genesis 9:22, 23 (Tanakh) Genesis 9:22, 23 (NET) Genesis 9:22, 23 (NETS)

Genesis 9:22, 23 (Elpenor English)

And Ham, the father of Canaan, saw the nakedness (עֶרְוַ֣ת) of his father, and told his two brethren without. Ham, the father of Canaan, saw his father’s nakedness (ʽervâh, ערות) and told his two brothers who were outside. And Cham, the father of Channan, saw the nakedness (γύμνωσιν) of his father, and after he had gone out he told his two brothers outside. And Cham the father of Chanaan saw the nakedness (γύμνωσιν) of his father, and he went out and told his two brothers without.
And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness (עֶרְוַ֣ת) of their father; and their faces were backward, and they saw not their father’s nakedness (וְעֶרְוַ֥ת). Shem and Japheth took the garment and placed it on their shoulders.  Then they walked in backwards and covered up their father’s nakedness (ʽervâh, ערות).  Their faces were turned the other way so they did not see their father’s nakedness (ʽervâh, וערות). And Sem and Iapheth, when they had taken the garment, laid it on their two backs and walked backward and covered the nakedness (γύμνωσιν) of their father, and their face was looking backward, and they did not see their father’s nakedness (γύμνωσιν). And Sem and Japheth having taken a garment, put it on both their backs and went backwards, and covered the nakedness (γύμνωσιν) of their father; and their face [was] backward, and they saw not the nakedness (γύμνωσιν) of their father.

The rabbis who translated the Septuagint chose γύμνωσιν (a form of γύμνωσις).  They didn’t begin to use forms of ἀσχημοσύνη until Exodus (Table below).  Christopher Fisher in his essay “was Canaan the child of Ham and Noah’s wife” quoted Leviticus 20:11 to make his point.

Masoretic Text

Septuagint
Leviticus 20:11 (Tanakh) Leviticus 20:11 (NET) Table Leviticus 20:11 (NETS)

Leviticus 20:11 (Elpenor English)

And the man that lieth with his father’s wife–he hath uncovered (גִּלָּ֑ה) his father’s nakedness–both of them shall surely be put to death; their blood shall be upon them. If a man goes to bed with his father’s wife, he has exposed (galah, גלה) his father’s nakedness.  Both of them must be put to death; their blood guilt is on themselves. And if anyone lies with his father’s wife, he has uncovered (ἀπεκάλυψεν) his father’s shame; let both of them by death be put to death; they are liable. And if any one should lie with his father’s wife, he has uncovered (ἀπεκάλυψε) his father’s nakedness: let them both die the death, they are guilty.

By equating Hamsaw (râʼâh, וַיַּ֗רְא; Septuagint: εἶδε(ν), a form of ὁράω) the nakedness of his father with he hath uncovered (galah, גִּלָּ֑ה; Septuagint: ἀπεκάλυψε(ν), a form of ἀποκαλύπτω) his father’s nakedness, Mr. Fisher argued that the former was a euphemism for Ham’s seduction/rape of his mother.

Gen 9:22 Ham (father of Canaan is highlighted) seeing that his father is incapacitated makes advances on his mother. After all, sex is pleasurable, men tend to desire multiple partners, not many women are available after a global flood, and his mother is probably still attractive due to pre-flood aging conditions. He gloats of his conquest to his brothers.
Gen 9:23 The brothers try damage control. They cover up their mother (is she drunk also?). The Bible tends to omit relevant facts about woman in Genesis (what was her name?).[4]

If I wanted to convict Ham anachronistically of violating Leviticus 20:11, I would say that he uncovered or exposed his father’s nakedness when he told his brothers about it rather than simply covering his father and going on about his day.

Dr. Rabbi David Frankel in his essay “Noah, Ham and the Curse of Canaan: Who Did What to Whom in the Tent? A new solution to why Canaan (not Ham) was cursed” argued that “Leviticus 20:17 shows that ‘seeing nakedness’ is a euphemism for sex.”

Masoretic Text

Septuagint
Leviticus 20:17 (Tanakh) Leviticus 20:17 (NET) Table Leviticus 20:17 (NETS)

Leviticus 20:17 (Elpenor English)

And if a man shall take (יִקַּ֣ח) his sister, his father’s daughter, or his mother’s daughter, and see (וְרָאָ֨ה) her nakedness, and she see (תִרְאֶ֤ה) his nakedness: it is a shameful thing; and they shall be cut off in the sight of the children of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity. If a man has marital relations (lâqach, יקח) with his sister, whether the daughter of his father or of his mother, so that he sees (râʼâh, וראה) her nakedness and she sees (râʼâh, תראה) his nakedness, it is a disgrace.  They must be cut off in the sight of the children of their people.  He has exposed his sister’s nakedness; he will bear his punishment for iniquity. He who takes (λάβῃ) his sister, from his father or from his mother, and sees (ἴδῃ) her shame, and she sees (ἴδῃ) his shame; it is a disgrace; they shall be exterminated before the sons of their race; he has uncovered his sister’s shame; he shall bear guilt. Whosoever shall take (λάβῃ) his sister by his father or by his mother, and shall see (ἴδῃ) her nakedness, and she see (ἴδῃ) his nakedness, it is a reproach: they shall be destroyed before the children of their family; he has uncovered his sister’s nakedness, they shall bear their sin.

I agree with the NET translators here that יִקַּ֣ח (lâqach; Tanakh: shall take) is the “euphemism for sex.”  More to the point marital relations is a possible meaning for both יִקַּ֣ח (lâqach) and λάβῃ (a form of λαμβάνω).  The clauses—and see her nakedness, and she see his nakedness—clarified which meaning of shall take God intended.  Without any indication that Ham “took” Noah, Dr. Frankel imagined “an earlier version” of the story:

As already anticipated by the Rabbis,[1] and suggested by some modern scholars, an earlier version of our story probably related a much more severe crime – the homosexual rape of his father when he was inebriated. This indeed is the kind of offense that would most naturally provoke the severe reaction depicted in the text.[5]

Why is it so difficult for us (for I’ve done it, too) to acknowledge the obvious truth that seeing his father’s nakedness and telling his brothers about it does not merit Noah’s angry curse?  Not for Ham, certainly not for Canaan.  I want to approach an answer a little differently this time (Ezekiel 33:10-20 NET).

“And you, son of man, say to the house of Israel, ‘This is what you have said: “Our rebellious acts and our sins have caught up with us, and we are wasting away because of them.  How then can we live? [Table]”’  Say to them, ‘As surely as I live, declares the Sovereign Lord, I take no pleasure in the death of the wicked, but prefer that the wicked change his behavior and live.  Turn back, turn back from your evil deeds!  Why should you die, O house of Israel? [Table]’
“And you, son of man, say to your people, ‘The righteousness of the righteous will not deliver him if he rebels.  As for the wicked, his wickedness will not make him stumble if he turns from it.  The righteous will not be able to live by his righteousness if he sins [Table].’  Suppose I tell the righteous that he will certainly live, but he becomes confident in his righteousness and commits iniquity.  None of his righteous deeds will be remembered; because of the iniquity he has committed he will die.  Suppose I say to the wicked, ‘You must certainly die,’ but he turns from his sin and does what is just and right.  He returns what was taken in pledge, pays back what he has stolen, and follows the statutes that give life, committing no iniquity.  He will certainly live—he will not die.  None of the sins he has committed will be counted against him.  He has done what is just and right; he will certainly live.
“Yet your people say, ‘The behavior of the Lord is not right,’ when it is their behavior that is not right.  When a righteous man turns from his godliness and commits iniquity, he will die for it.  When the wicked turns from his sin and does what is just and right, he will live because of it.  Yet you say, ‘The behavior of the Lord is not right.’  House of Israel, I will judge each of you according to his behavior.”

This is God’s own description of his criteria for judgment after the law was given, and before Christ died for our sins according to the scriptures.[6]  The Hebrew word translated righteous in, Suppose I tell the righteous that he will certainly live, was לַצַּדִּיק֙ (tsaddı̂yq).  The rabbis chose δικαίῳ, a form of δίκαιος in the Septuagint.  Moses described Noah as follows:

Masoretic Text

Septuagint
Genesis 6:9 (Tanakh) Genesis 6:9 (NET) Table Genesis 6:9 (NETS)

Genesis 6:9 (Elpenor English)

These are the generations of Noah.  Noah was in his generations a man righteous (צַדִּ֛יק) and wholehearted; Noah walked with G-d. This is the account of Noah.  Noah was a godly (tsaddı̂yq, צדיק) man; he was blameless among his contemporaries.  He walked with God. Now these are the generations of Noe.   Noe was a righteous (δίκαιος) man, being perfect in his era; Noe was well-pleasing to God. And these [are] the generations of Noe.  Noe was a just (δίκαιος) man; being perfect in his generation, Noe was well-pleasing to God.

Before I fear too much for his soul I’m reminded of Paul’s description of Noah’s time: for before the law was given, sin was in the world, but there is no accounting for sin when there is no law.[7]  Noah had a bad morning after a drunken night.  The effect over time of his angry outburst was so horrific we want to blame it on God rather than sin.  We’re not told how Canaan reacted to Noah’s curse, only how the Canaanites turned out vis-à-vis Noah’s God (Leviticus 20:22, 23).

Masoretic Text

Septuagint
Leviticus 20:22, 23 (Tanakh) Leviticus 20:22, 23 (NET) Leviticus 20:22, 23 (NETS)

Leviticus 20:22, 23 (Elpenor English)

Ye shall therefore keep (וּשְׁמַרְתֶּ֤ם) all My statutes, and all Mine ordinances, and do (וַֽעֲשִׂיתֶ֖ם) them, that the land, whither I bring you to dwell therein, vomit you not out. “‘You must be sure (shâmar, ושמרתם) to obey (ʽâśâh, ועשׁיתם) all my statutes and regulations, so that the land to which I am about to bring you to take up residence does not vomit you out. And you shall keep (φυλάξασθε) all my ordinances and all my judgments and do (ποιήσετε) them, and the land to which I bring you there to settle in it will never be angry with you. And keep (φυλάξασθε) ye all my ordinances, and my judgments; and ye shall do (ποιήσετε) them, and the land shall not be aggrieved with you, into which I bring you to dwell upon it.
And ye shall not walk in the customs of the nation, which I am casting out before you; for they did (עָשׂ֔וּ) all these things, and therefore I abhorred them. You must not walk in the statutes of the nations which I am about to drive out before you, because they have done (ʽâśâh, עשׁו) all these things and I am filled with disgust against them. And you shall not walk by the precepts of the nations that I am sending out away from you.  Because they did (ἐποίησαν) all these things, I also abhorred them. And walk ye not in the customs of the nations which I drive out from before you; for they have done (ἐποίησαν) all these things, and I have abhorred them:

Though Jesus said, I have not come to call the righteous (δικαίους, another form of δίκαιος), but sinners to repentance,[8] Noah’s bad example highlights the same take home message for the righteous as it does for sinners: Do not be amazed that I said to you, ‘You must all be born from above.’[9]  So what does this have to do with I punish the sons, grandsons, and great-grandsons for the sin of the fathers who reject me?

Meditating on a law I’ve never thought to break seems clearer somehow than those that tempt me.  This is law; they shall die childless is a penalty for violating a law, a punishment.  I thought that God’s raison d’etre was to punish me for sin.[10]  Mr. Fisher was offended by “literalists.”  Dr. Frankel must understand the Old Testament without Jesus’ confidence or guidance.  We’ve all come to the Bible and to God with personal issues to work through and erroneous beliefs in need of correction.

There was a time when I regarded children as God’s punishment[11] for sex.  What if I had meditated on Leviticus 20:19 and 20 fifty years ago?  Would I have discovered the errors in my thinking?  Or would I have found my aunts a whole lot sexier?

Banging my head against a wall hurts and causes bruises, bumps and bleeding.  Given my history, thinking of pain, bruises, bumps and bleeding as God’s punishment for banging my head against a wall seems too much like serving under the old written code rather than in the new life of the Spirit.[12]  Of course, God could have made me in such a way that banging my head against a wall didn’t cause me any pain, bruises, bumps or bleeding.  So I suppose some may think of pain, bruises, bumps or bleeding as punishment.  The point—whether I think of it as punishment or not—is to stop banging my head against a wall.

A table of occurrences of all the forms of עָרוֹם (ʽârôm) and their translations in two versions of the Septuagint follows.

Reference Tanakh (Chabad.org)  NET Parallel Greek BLB Septuagint Elpenor Septuagint
Genesis 2:25 עֲרוּמִּ֔ים ʽârôm, ערומים γυμνοί γυμνοί
1 Samuel (1 Kings) 19:24 עָרֹ֔ם ʽârôm, ערם γυμνὸς γυμνὸς
Job 1:21 עָרֹ֨ם ʽârôm, ערם γυμνὸς γυμνὸς
וְעָרֹם֙ ʽârôm, וערם γυμνὸς γυμνὸς
Job 22:6 עֲרוּמִּ֣ים ʽârôm, ערומים γυμνῶν γυμνῶν
Job 24:7 עָר֣וֹם ʽârôm, ערום γυμνοὺς γυμνοὺς
Job 24:10 עָר֣וֹם ʽârôm, ערום γυμνοὺς γυμνοὺς
Job 26:6 עָר֣וֹם ʽârôm, ערום γυμνὸς γυμνὸς
Ecclesiastes 5:15 (5:14) עָר֛וֹם ʽârôm, ערום γυμνός γυμνός
Isaiah 20:2 עָר֥וֹם ʽârôm, ערום γυμνὸς γυμνὸς
Isaiah 20:3 עָר֣וֹם ʽârôm, ערום γυμνὸς γυμνὸς
Isaiah 20:4 עָר֣וֹם ʽârôm, ערום γυμνοὺς γυμνοὺς
Isaiah 58:7[13] עָרֹם֙ ʽârôm, ערם γυμνόν γυμνόν
Hosea 2:3 (2:5) עֲרֻמָּ֔ה ʽârôm, ערמה γυμνὴν γυμνὴν
Amos 2:16 עָר֛וֹם ʽârôm, ערום γυμνὸς γυμνὸς
Micah 1:8 וְעָר֑וֹם ʽârôm, וערום γυμνή γυμνή

A table of occurrences of forms of עֶרְוָה (ʽervâh) in Genesis through Leviticus and their translations in two versions of the Septuagint follows.

Reference Tanakh (Chabad.org)  NET Parallel Greek BLB Septuagint Elpenor Septuagint
Genesis 9:22 עֶרְוַ֣ת ʽervâh, ערות γύμνωσιν γύμνωσιν
Genesis 9:23 עֶרְוַ֣ת ʽervâh, ערות γύμνωσιν γύμνωσιν
וְעֶרְוַ֥ת ʽervâh, וערות γύμνωσιν γύμνωσιν
Genesis 42:9 עֶרְוַ֥ת ʽervâh, ערות ἴχνη ἴχνη
Genesis 42:12 עֶרְוַ֥ת ʽervâh, ערות ἴχνη ἴχνη
Exodus 20:26 (20:23) עֶרְוָֽתְךָ֖ ʽervâh, ערותך ἀσχημοσύνην ἀσχημοσύνην
Exodus 28:42 (28:38) עֶרְוָ֑ה ʽervâh, ערוה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:6 עֶרְוָ֑ה ʽervâh, ערוה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:7 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
וְעֶרְוַ֥ת ʽervâh, וערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָתָֽהּ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:8 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνη ἀσχημοσύνη
Leviticus 18:9 עֶרְוַ֨ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָתָֽן ʽervâh, ערותן ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:10 עֶרְוַ֤ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָתָ֑ן ʽervâh, ערותן ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָֽתְךָ֖ ʽervâh, ערותך ἀσχημοσύνη ἀσχημοσύνη
Leviticus 18:11 עֶרְוַ֨ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָתָֽהּ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:12 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:13 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:14 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:15 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָתָֽהּ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:16 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνη ἀσχημοσύνη
Leviticus 18:17 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָתָ֔הּ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:18 עֶרְוָתָ֛הּ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:19 עֶרְוָתָֽהּ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 20:11 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
Levitiscus 20:17 עֶרְוָתָ֜הּ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָתוֹ֙ ʽervâh, ערותו ἀσχημοσύνην ἀσχημοσύνην
עֶרְוַ֧ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
Leviticus 20:18 עֶרְוָתָהּ֙ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 20:19 וְעֶרְוַ֨ת ʽervâh, וערות ἀσχημοσύνην ἀσχημοσύνην
Leviticus 20:20 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
Leviticus 20:21 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην

Tables comparing Leviticus 20:19; 20:20; Genesis 2:25; 9:22; 9:23; Leviticus 20:11; 20:17; Ezekiel 33:13; 33:14; 33:15; 33:16; 33:17; 33:18; 33:19; 33:20; Genesis 6:9; Leviticus 20:22 and 20:23 in the Tanakh, KJV and NET, and tables comparing Leviticus 20:19; 20:20; Genesis 2:25; 9:22; 9:23; Leviticus 20:11; 20:17; Ezekiel 33:13; 33:14; 33:15; 33:16; 33:17; 33:18; 33:19; 33:20; Genesis 6:9; Leviticus 20:22 and 20:23 in the Septuagint (BLB and Elpenor) follow.

Leviticus 20:19 (Tanakh)

Leviticus 20:19 (KJV)

Leviticus 20:19 (NET)

And thou shalt not uncover the nakedness of thy mother’s sister, nor of thy father’s sister; for he hath made naked his near kin; they shall bear their iniquity. And thou shalt not uncover the nakedness of thy mother’s sister, nor of thy father’s sister: for he uncovereth his near kin: they shall bear their iniquity. You must not expose the nakedness of your mother’s sister or your father’s sister, for such a person has exposed his own close relative.  They must bear their punishment for iniquity.

Leviticus 20:19 (Septuagint BLB)

Leviticus 20:19 (Septuagint Elpenor)

καὶ ἀσχημοσύνην ἀδελφῆς πατρός σου καὶ ἀδελφῆς μητρός σου οὐκ ἀποκαλύψεις τὴν γὰρ οἰκειότητα ἀπεκάλυψεν ἁμαρτίαν ἀποίσονται καὶ ἀσχημοσύνην ἀδελφῆς πατρός σου καὶ ἀδελφῆς μητρός σου οὐκ ἀποκαλύψεις· τὴν γὰρ οἰκειότητα ἀπεκάλυψεν, ἁμαρτίαν ἀποίσονται

Leviticus 20:19 (NETS)

Leviticus 20:19 (English Elpenor)

And you shall not uncover the shame of your father’s sister or of your mother’s sister, for one has laid bare one’s own blood family; they shall carry guilt. And thou shalt not uncover the nakedness of thy father’s sister, or of the sister of thy mother; for that man has uncovered the nakedness of one near akin: they shall bear their iniquity.

Leviticus 20:20 (Tanakh)

Leviticus 20:20 (KJV)

Leviticus 20:20 (NET)

And if a man shall lie with his uncle’s wife–he hath uncovered his uncle’s nakedness–they shall bear their sin; they shall die childless. And if a man shall lie with his uncle’s wife, he hath uncovered his uncle’s nakedness: they shall bear their sin; they shall die childless. If a man goes to bed with his aunt, he has exposed his uncle’s nakedness; they must bear responsibility for their sin, they will die childless.

Leviticus 20:20 (Septuagint BLB)

Leviticus 20:20 (Septuagint Elpenor)

ὃς ἂν κοιμηθῇ μετὰ τῆς συγγενοῦς αὐτοῦ ἀσχημοσύνην τῆς συγγενείας αὐτοῦ ἀπεκάλυψεν ἄτεκνοι ἀποθανοῦνται ὃς ἂν κοιμηθῇ μετὰ τῆς συγγενοῦς αὐτοῦ, ἀσχημοσύνην τῆς συγγενείας αὐτοῦ ἀπεκάλυψεν, ἄτεκνοι ἀποθανοῦνται

Leviticus 20:20 (NETS)

Leviticus 20:20 (English Elpenor)

He who lies with one who is his relative—he has uncovered the shame of his kinship; they shall die childless. Whosoever shall lie with his near kinswoman, has uncovered the nakedness of one near akin to him: they shall die childless.

Genesis 2:25 (Tanakh)

Genesis 2:25 (KJV)

Genesis 2:25 (NET)

And they were both naked, the man and his wife, and were not ashamed. And they were both naked, the man and his wife, and were not ashamed. The man and his wife were both naked, but they were not ashamed.

Genesis 2:25 (Septuagint BLB)

Genesis 2:25 (Septuagint Elpenor)

καὶ ἦσαν οἱ δύο γυμνοί ὅ τε Αδαμ καὶ ἡ γυνὴ αὐτοῦ καὶ οὐκ ᾐσχύνοντο καὶ ἦσαν οἱ δύο γυμνοί, ὅ τε ᾿Αδὰμ καὶ ἡ γυνὴ αὐτοῦ, καὶ οὐκ ᾐσχύνοντο

Genesis 2:25 (NETS)

Genesis 2:25 (English Elpenor)

And the two were naked, both Adam and his wife, and were not ashamed. And the two were naked, both Adam and his wife, and were not ashamed.

Genesis 9:22 (Tanakh)

Genesis 9:22 (KJV)

Genesis 9:22 (NET)

And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. Ham, the father of Canaan, saw his father’s nakedness and told his two brothers who were outside.

Genesis 9:22 (Septuagint BLB)

Genesis 9:22 (Septuagint Elpenor)

καὶ εἶδεν Χαμ ὁ πατὴρ Χανααν τὴν γύμνωσιν τοῦ πατρὸς αὐτοῦ καὶ ἐξελθὼν ἀνήγγειλεν τοῗς δυσὶν ἀδελφοῗς αὐτοῦ ἔξω καὶ εἶδε Χὰμ ὁ πατὴρ Χαναὰν τὴν γύμνωσιν τοῦ πατρὸς αὐτοῦ καὶ ἐξελθὼν ἀνήγγειλε τοῖς δυσὶν ἀδελφοῖς αὐτοῦ ἔξω

Genesis 9:22 (NETS)

Genesis 9:22 (English Elpenor)

And Cham, the father of Channan, saw the nakedness of his father, and after he had gone out he told his two brothers outside. And Cham the father of Chanaan saw the nakedness of his father, and he went out and told his two brothers without.

Genesis 9:23 (Tanakh)

Genesis 9:23 (KJV)

Genesis 9:23 (NET)

And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness. And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness. Shem and Japheth took the garment and placed it on their shoulders.  Then they walked in backwards and covered up their father’s nakedness.  Their faces were turned the other way so they did not see their father’s nakedness.

Genesis 9:23 (Septuagint BLB)

Genesis 9:23 (Septuagint Elpenor)

καὶ λαβόντες Σημ καὶ Ιαφεθ τὸ ἱμάτιον ἐπέθεντο ἐπὶ τὰ δύο νῶτα αὐτῶν καὶ ἐπορεύθησαν ὀπισθοφανῶς καὶ συνεκάλυψαν τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν καὶ τὸ πρόσωπον αὐτῶν ὀπισθοφανές καὶ τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν οὐκ εἶδον καὶ λαβόντες Σὴμ καὶ ᾿Ιάφεθ τὸ ἱμάτιον ἐπέθεντο ἐπὶ τὰ δύο νῶτα αὐτῶν καὶ ἐπορεύθησαν ὀπισθοφανῶς καὶ συνεκάλυψαν τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν, καὶ τὸ πρόσωπον αὐτῶν ὀπισθοφανῶς, καὶ τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν οὐκ εἶδον

Genesis 9:23 (NETS)

Genesis 9:23 (English Elpenor)

And Sem and Iapheth, when they had taken the garment, laid it on their two backs and walked backward and covered the nakedness of their father, and their face was looking backward, and they did not see their father’s nakedness. And Sem and Japheth having taken a garment, put it on both their backs and went backwards, and covered the nakedness of their father; and their face [was] backward, and they saw not the nakedness of their father.

Leviticus 20:11 (Tanakh)

Leviticus 20:11 (KJV)

Leviticus 20:11 (NET)

And the man that lieth with his father’s wife–he hath uncovered his father’s nakedness–both of them shall surely be put to death; their blood shall be upon them. And the man that lieth with his father’s wife hath uncovered his father’s nakedness: both of them shall surely be put to death; their blood shall be upon them. If a man goes to bed with his father’s wife, he has exposed his father’s nakedness.  Both of them must be put to death; their blood guilt is on themselves.

Leviticus 20:11 (Septuagint BLB)

Leviticus 20:11 (Septuagint Elpenor)

ἐάν τις κοιμηθῇ μετὰ γυναικὸς τοῦ πατρὸς αὐτοῦ ἀσχημοσύνην τοῦ πατρὸς αὐτοῦ ἀπεκάλυψεν θανάτῳ θανατούσθωσαν ἀμφότεροι ἔνοχοί εἰσιν καὶ ἐάν τις κοιμηθῇ μετὰ γυναικὸς τοῦ πατρὸς αὐτοῦ, ἀσχημοσύνην τοῦ πατρὸς αὐτοῦ ἀπεκάλυψε, θανάτῳ θανατούσθωσαν, ἀμφότεροι ἔνοχοί εἰσι

Leviticus 20:11 (NETS)

Leviticus 20:11 (English Elpenor)

And if anyone lies with his father’s wife, he has uncovered his father’s shame; let both of them by death be put to death; they are liable. And if any one should lie with his father’s wife, he has uncovered his father’s nakedness: let them both die the death, they are guilty.

Leviticus 20:17 (Tanakh)

Leviticus 20:17 (KJV)

Leviticus 20:17 (NET)

And if a man shall take his sister, his father’s daughter, or his mother’s daughter, and see her nakedness, and she see his nakedness: it is a shameful thing; and they shall be cut off in the sight of the children of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity. And if a man shall take his sister, his father’s daughter, or his mother’s daughter, and see her nakedness, and she see his nakedness; it is a wicked thing; and they shall be cut off in the sight of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity. If a man has marital relations with his sister, whether the daughter of his father or of his mother, so that he sees her nakedness and she sees his nakedness, it is a disgrace.  They must be cut off in the sight of the children of their people.  He has exposed his sister’s nakedness; he will bear his punishment for iniquity.

Leviticus 20:17 (Septuagint BLB)

Leviticus 20:17 (Septuagint Elpenor)

ὃς ἐὰν λάβῃ τὴν ἀδελφὴν αὐτοῦ ἐκ πατρὸς αὐτοῦ ἢ ἐκ μητρὸς αὐτοῦ καὶ ἴδῃ τὴν ἀσχημοσύνην αὐτῆς καὶ αὕτη ἴδῃ τὴν ἀσχημοσύνην αὐτοῦ ὄνειδός ἐστιν ἐξολεθρευθήσονται ἐνώπιον υἱῶν γένους αὐτῶν ἀσχημοσύνην ἀδελφῆς αὐτοῦ ἀπεκάλυψεν ἁμαρτίαν κομιοῦνται ὃς ἂν λάβῃ τὴν ἀδελφὴν αὐτοῦ ἐκ πατρὸς αὐτοῦ ἢ ἐκ μητρὸς αὐτοῦ καὶ ἴδῃ τὴν ἀσχημοσύνην αὐτῆς καὶ αὕτη ἴδῃ τὴν ἀσχημοσύνην αὐτοῦ, ὄνειδός ἐστιν, ἐξολοθρευθήσονται ἐνώπιον υἱῶν γένους αὐτῶν· ἀσχημοσύνην ἀδελφῆς αὐτοῦ ἀπεκάλυψεν, ἁμαρτίαν κομιοῦνται

Leviticus 20:17 (NETS)

Leviticus 20:17 (English Elpenor)

He who takes his sister, from his father or from his mother, and sees her shame, and she sees his shame; it is a disgrace; they shall be exterminated before the sons of their race; he has uncovered his sister’s shame; he shall bear guilt. Whosoever shall take his sister by his father or by his mother, and shall see her nakedness, and she see his nakedness, it is a reproach: they shall be destroyed before the children of their family; he has uncovered his sister’s nakedness, they shall bear their sin.

Ezekiel 33:13 (Tanakh)

Ezekiel 33:13 (KJV)

Ezekiel 33:13 (NET)

When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it. When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it. Suppose I tell the righteous that he will certainly live, but he becomes confident in his righteousness and commits iniquity.  None of his righteous deeds will be remembered; because of the iniquity he has committed he will die.

Ezekiel 33:13 (Septuagint BLB)

Ezekiel 33:13 (Septuagint Elpenor)

ἐν τῷ εἶπαί με τῷ δικαίῳ οὗτος πέποιθεν ἐπὶ τῇ δικαιοσύνῃ αὐτοῦ καὶ ποιήσῃ ἀνομίαν πᾶσαι αἱ δικαιοσύναι αὐτοῦ οὐ μὴ ἀναμνησθῶσιν ἐν τῇ ἀδικίᾳ αὐτοῦ ᾗ ἐποίησεν ἐν αὐτῇ ἀποθανεῗται ἐν τῷ εἰπεῖν με τῷ δικαίῳ· οὗτος πέποιθεν ἐπὶ τῇ δικαιοσύνῃ αὐτοῦ, καὶ ποιήσει ἀνομίαν, πᾶσαι αἱ δικαιοσύναι αὐτοῦ οὐ μὴ ἀναμνησθῶσιν· ἐν τῇ ἀδικίᾳ αὐτοῦ, ᾗ ἐποίησεν, ἐν αὐτῇ ἀποθανεῖται

Ezekiel 33:13 (NETS)

Ezekiel 33:13 (English Elpenor)

When I say to the righteous, “He trusts in his righteousness,” and should he commit lawlessness, none of his righteous acts shall be recalled in his injustice that he has committed; in it he shall die. When I say to the righteous, [Thou shalt live; and] he trusts in his righteousness, and shall commit iniquity, none of his righteousnesses shall be remembered; in his unrighteousness which he has wrought, in it shall he die.

Ezekiel 33:14 (Tanakh)

Ezekiel 33:14 (KJV)

Ezekiel 33:14 (NET)

Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right; Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right; Suppose I say to the wicked, ‘You must certainly die,’ but he turns from his sin and does what is just and right.

Ezekiel 33:14 (Septuagint BLB)

Ezekiel 33:14 (Septuagint Elpenor)

καὶ ἐν τῷ εἶπαί με τῷ ἀσεβεῗ θανάτῳ θανατωθήσῃ καὶ ἀποστρέψῃ ἀπὸ τῆς ἁμαρτίας αὐτοῦ καὶ ποιήσῃ κρίμα καὶ δικαιοσύνην καὶ ἐν τῷ εἰπεῖν με τῷ ἀσεβεῖ· θανάτῳ θανατωθήσῃ, καὶ ἀποστρέψει ἀπὸ τῆς ἁμαρτίας αὐτοῦ καὶ ποιήσει κρίμα καὶ δικαιοσύνην

Ezekiel 33:14 (NETS)

Ezekiel 33:14 (English Elpenor)

And when I say to the impious, “By death you shall be put to death, and you shall turn back from your sin,” and should he perform judgment and righteousness And when I say to the ungodly, Thou shalt surely die; and he shall turn from his sin, and do judgment and justice,

Ezekiel 33:15 (Tanakh)

Ezekiel 33:15 (KJV)

Ezekiel 33:15 (NET)

If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die. If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die. He returns what was taken in pledge, pays back what he has stolen, and follows the statutes that give life, committing no iniquity.  He will certainly live—he will not die.

Ezekiel 33:15 (Septuagint BLB)

Ezekiel 33:15 (Septuagint Elpenor)

καὶ ἐνεχύρασμα ἀποδῷ καὶ ἅρπαγμα ἀποτείσῃ ἐν προστάγμασιν ζωῆς διαπορεύηται τοῦ μὴ ποιῆσαι ἄδικον ζωῇ ζήσεται καὶ οὐ μὴ ἀποθάνῃ καὶ ἐνεχύρασμα ἀποδῷ καὶ ἅρπαγμα ἀποτίσει, ἐν προστάγμασι ζωῆς διαπορεύηται τοῦ μὴ ποιῆσαι ἄδικον, ζωῇ ζήσεται καὶ οὐ μὴ ἀποθάνῃ

Ezekiel 33:15 (NETS)

Ezekiel 33:15 (English Elpenor)

and restore a pledge and give back robbery, walk in the ordinances of life so as not to do what is wrong, by life he shall live, and he shall not die; and return the pledge, and repay that which he has robbed, [and] walk in the ordinances of life, so as to do no wrong; he shall surely live, and shall not die.

Ezekiel 33:16 (Tanakh)

Ezekiel 33:16 (KJV)

Ezekiel 33:16 (NET)

None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right; he shall surely live. None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right; he shall surely live. None of the sins he has committed will be counted against him.  He has done what is just and right; he will certainly live.

Ezekiel 33:16 (Septuagint BLB)

Ezekiel 33:16 (Septuagint Elpenor)

πᾶσαι αἱ ἁμαρτίαι αὐτοῦ ἃς ἥμαρτεν οὐ μὴ ἀναμνησθῶσιν ὅτι κρίμα καὶ δικαιοσύνην ἐποίησεν ἐν αὐτοῗς ζήσεται πᾶσαι αἱ ἁμαρτίαι αὐτοῦ, ἃς ἥμαρτεν, οὐ μὴ ἀναμνησθῶσιν, ὅτι κρίμα καὶ δικαιοσύνην ἐποίησεν, ἐν αὐτοῖς ζήσεται

Ezekiel 33:16 (NETS)

Ezekiel 33:16 (English Elpenor)

none of his sins that he has committed shall be recalled, for he has performed judgment and righteousness; in them he shall live. None of his sins which he has committed shall be remembered: because he has wrought judgment and righteousness; by them shall he live.

Ezekiel 33:17 (Tanakh)

Ezekiel 33:17 (KJV)

Ezekiel 33:17 (NET)

Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal. Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal. “Yet your people say, ‘The behavior of the Lord is not right,’ when it is their behavior that is not right.

Ezekiel 33:17 (Septuagint BLB)

Ezekiel 33:17 (Septuagint Elpenor)

καὶ ἐροῦσιν οἱ υἱοὶ τοῦ λαοῦ σου οὐκ εὐθεῗα ἡ ὁδὸς τοῦ κυρίου καὶ αὕτη ἡ ὁδὸς αὐτῶν οὐκ εὐθεῗα καὶ ἐροῦσιν οἱ υἱοὶ τοῦ λαοῦ σου· οὐκ εὐθεῖα ἡ ὁδὸς τοῦ Κυρίου· καὶ αὕτη ἡ ὁδὸς αὐτῶν οὐκ εὐθεῖα

Ezekiel 33:17 (NETS)

Ezekiel 33:17 (English Elpenor)

And the sons of your people shall say, “The way of the Lord is not right,” and this way of theirs is not right. Yet the children of thy people will say, The way of the Lord is not straight: whereas this their way is not straight.

Ezekiel 33:18 (Tanakh)

Ezekiel 33:18 (KJV)

Ezekiel 33:18 (NET)

When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby. When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby. When a righteous man turns from his godliness and commits iniquity, he will die for it.

Ezekiel 33:18 (Septuagint BLB)

Ezekiel 33:18 (Septuagint Elpenor)

ἐν τῷ ἀποστρέψαι δίκαιον ἀπὸ τῆς δικαιοσύνης αὐτοῦ καὶ ποιήσῃ ἀνομίας καὶ ἀποθανεῗται ἐν αὐταῗς ἐν τῷ ἀποστρέψαι δίκαιον ἀπὸ τῆς δικαιοσύνης αὐτοῦ καὶ ποιήσει ἀνομίας, καὶ ἀποθανεῖται ἐν αὐταῖς

Ezekiel 33:18 (NETS)

Ezekiel 33:18 (English Elpenor)

When a righteous one has turned back from his righteousness and should he commit acts of lawlessness, he shall die in them. When the righteous turns away from his righteousness, and shall commit iniquities, then shall he die in them.

Ezekiel 33:19 (Tanakh)

Ezekiel 33:19 (KJV)

Ezekiel 33:19 (NET)

But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby. But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby. When the wicked turns from his sin and does what is just and right, he will live because of it.

Ezekiel 33:19 (Septuagint BLB)

Ezekiel 33:19 (Septuagint Elpenor)

καὶ ἐν τῷ ἀποστρέψαι τὸν ἁμαρτωλὸν ἀπὸ τῆς ἀνομίας αὐτοῦ καὶ ποιήσῃ κρίμα καὶ δικαιοσύνην ἐν αὐτοῗς αὐτὸς ζήσεται καὶ ἐν τῷ ἀποστρέψαι τὸν ἁμαρτωλὸν ἀπὸ τῆς ἀνομίας αὐτοῦ καὶ ποιήσει κρίμα καὶ δικαιοσύνην, ἐν αὐτοῖς αὐτὸς ζήσεται

Ezekiel 33:19 (NETS)

Ezekiel 33:19 (English Elpenor)

And when the sinner turns back from his lawlessness and performs judgment and righteousness, in them he shall live. And when the sinner turns from his iniquity, and shall do judgment and righteousness, he shall live by them.

Ezekiel 33:20 (Tanakh)

Ezekiel 33:20 (KJV)

Ezekiel 33:20 (NET)

Yet ye say, The way of the Lord is not equal.  O ye house of Israel, I will judge you every one after his ways. Yet ye say, The way of the Lord is not equal.  O ye house of Israel, I will judge you every one after his ways. Yet you say, ‘The behavior of the Lord is not right.’  House of Israel, I will judge each of you according to his behavior.”

Ezekiel 33:20 (Septuagint BLB)

Ezekiel 33:20 (Septuagint Elpenor)

καὶ τοῦτό ἐστιν ὃ εἴπατε οὐκ εὐθεῗα ἡ ὁδὸς κυρίου ἕκαστον ἐν ταῗς ὁδοῗς αὐτοῦ κρινῶ ὑμᾶς οἶκος Ισραηλ καὶ τοῦτό ἐστιν, ὃ εἴπατε· οὐκ εὐθεῖα ἡ ὁδὸς Κυρίου· ἕκαστον ἐν ταῖς ὁδοῖς αὐτοῦ κρινῶ ὑμᾶς, οἶκος ᾿Ισραήλ

Ezekiel 33:20 (NETS)

Ezekiel 33:20 (English Elpenor)

And this is what you said, “The way of the Lord is not right”; I will judge each of you by his ways, O house of Israel. And this is that which ye said, The way of the Lord is [not] straight.  I will judge you, O house of Israel, every one for his ways.

Genesis 6:9 (Tanakh)

Genesis 6:9 (KJV)

Genesis 6:9 (NET)

These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with G-d. These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God. This is the account of Noah.  Noah was a godly man; he was blameless among his contemporaries.  He walked with God.

Genesis 6:9 (Septuagint BLB)

Genesis 6:9 (Septuagint Elpenor)

αὗται δὲ αἱ γενέσεις Νωε Νωε ἄνθρωπος δίκαιος τέλειος ὢν ἐν τῇ γενεᾷ αὐτοῦ τῷ θεῷ εὐηρέστησεν Νωε Αὗται δὲ αἱ γενέσεις Νῶε· Νῶε ἄνθρωπος δίκαιος, τέλειος ὢν ἐν τῇ γενεᾷ αὐτοῦ· τῷ Θεῷ εὐηρέστησε Νῶε

Genesis 6:9 (NETS)

Genesis 6:9 (English Elpenor)

Now these are the generations of Noe.  Noe was a righteous man, being perfect in his era; Noe was well-pleasing to God. And these [are] the generations of Noe.  Noe was a just man; being perfect in his generation, Noe was well-pleasing to God.

Leviticus 20:22 (Tanakh)

Leviticus 20:22 (KJV)

Leviticus 20:22 (NET)

Ye shall therefore keep all My statutes, and all Mine ordinances, and do them, that the land, whither I bring you to dwell therein, vomit you not out. Ye shall therefore keep all my statutes, and all my judgments, and do them: that the land, whither I bring you to dwell therein, spue you not out. “‘You must be sure to obey all my statutes and regulations, so that the land to which I am about to bring you to take up residence does not vomit you out.

Leviticus 20:22 (Septuagint BLB)

Leviticus 20:22 (Septuagint Elpenor)

καὶ φυλάξασθε πάντα τὰ προστάγματά μου καὶ τὰ κρίματά μου καὶ ποιήσετε αὐτά καὶ οὐ μὴ προσοχθίσῃ ὑμῗν ἡ γῆ εἰς ἣν ἐγὼ εἰσάγω ὑμᾶς ἐκεῗ κατοικεῗν ἐπ᾽ αὐτῆς Καὶ φυλάξασθε πάντα τὰ προστάγματά μου, καὶ τὰ κρίματά μου καὶ ποιήσετε αὐτά, καὶ οὐ μὴ προσοχθίσῃ ὑμῖν ἡ γῆ, εἰς ἣν ἐγὼ εἰσάγω ὑμᾶς ἐκεῖ κατοικεῖν ἐπ᾿ αὐτῆς

Leviticus 20:22 (NETS)

Leviticus 20:22 (English Elpenor)

And you shall keep all my ordinances and all my judgments and do them, and the land to which I bring you there to settle in it will never be angry with you. And keep ye all my ordinances, and my judgments; and ye shall do them, and the land shall not be aggrieved with you, into which I bring you to dwell upon it.

Leviticus 20:23 (Tanakh)

Leviticus 20:23 (KJV)

Leviticus 20:23 (NET)

And ye shall not walk in the customs of the nation, which I am casting out before you; for they did all these things, and therefore I abhorred them. And ye shall not walk in the manners of the nation, which I cast out before you: for they committed all these things, and therefore I abhorred them. You must not walk in the statutes of the nations which I am about to drive out before you, because they have done all these things and I am filled with disgust against them.

Leviticus 20:23 (Septuagint BLB)

Leviticus 20:23 (Septuagint Elpenor)

καὶ οὐχὶ πορεύεσθε τοῗς νομίμοις τῶν ἐθνῶν οὓς ἐξαποστέλλω ἀφ᾽ ὑμῶν ὅτι ταῦτα πάντα ἐποίησαν καὶ ἐβδελυξάμην αὐτούς καὶ οὐχὶ πορεύεσθε τοῖς νομίμοις τῶν ἐθνῶν, οὓς ἐξαποστέλλω ἀφ᾿ ὑμῶν· ὅτι ταῦτα πάντα ἐποίησαν, καὶ ἐβδελυξάμην αὐτούς.

Leviticus 20:23 (NETS)

Leviticus 20:23 (English Elpenor)

And you shall not walk by the precepts of the nations that I am sending out away from you.  Because they did all these things, I also abhorred them. And walk ye not in the customs of the nations which I drive out from before you; for they have done all these things, and I have abhorred them:

[1] Philippians 4:19 (NET) Table

[2] Deuteronomy 5:9b (NET) Table

[3] This clause translated from the Masoretic text was ignored by the rabbis who translated the Septuagint or absent from the Hebrew source they translated.

[4] Christopher Fisher, “was Canaan the child of Ham and Noah’s wife

[5] Dr. Rabbi David Frankel, “Noah, Ham and the Curse of Canaan: Who Did What to Whom in the Tent? A new solution to why Canaan (not Ham) was cursed

[6] 1 Corinthians 15:3b (NET)

[7] Romans 5:13 (NET)

[8] Luke 5:32 (NET)

[9] John 3:7 (NET)

[10] Who Am I? Part 2; Who Am I? Part 3; Torture, Part 4

[11] David’s Forgiveness, Part 2; Torture, Part 4; Romans, Part 2

[12] Romans 7:6b (NET)

[13] It is extremely interesting to compare Isaiah 58:6-11 with Matthew 25:31-46.

Fear – Deuteronomy, Part 14

I’ve been considering yehôvâh’s fearful pronouncement: I punish (pâqadפקthe sons, grandsons, and great-grandsons for the sin of the fathers who reject me[1]  By way of review, I didn’t find anything about the Hebrew word itself that would compel anyone to translate פקד (pâqad) I punish.  While I don’t have any particular quarrel with calling the plague of Exodus 32:35 a punishment, I’m not convinced it justifies translating pâqad I punish (פקדי) and I will indeed punish (ופקדתי) beyond this limited context.[2]

After a kind of thought experiment I concluded that the translation of פקד (pâqad) as I punish in Deuteronomy 5:9 was a perpetuation of an erroneous popular notion of religious minds that was clearly corrected in Ezekiel 18.[3]  Though the fixation on punishment in Leviticus 18:25 was difficult for me to unravel, it hasn’t really dissuaded me from the idea that yehôvâh visits iniquity itself upon descendants to consign all to disobedience so that he may show mercy to them all.[4]

In another essay I began to consider the story of Joseph’s brothers (Genesis 42-45) as a narrative example of bearing iniquity.  Here I’ll continue in that light with the peace-offering (shelem, שלמיו) sacrifice.

Masoretic Text Septuagint
Leviticus 7:18 (Tanakh) Leviticus 7:18 (NET) Leviticus 7:8 (NETS) Leviticus 7:18 (Elpenor English)
And if any of the flesh of the sacrifice of his peace-offerings (שְׁלָמָ֜יו) be at all eaten on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it; it shall be an abhorred thing, and the soul that eateth of it shall bear (תִּשָּֽׂא) his iniquity (עֲו‍ֹנָ֥הּ). If some of the meat of his peace-offering (שלמיו) sacrifice is ever eaten on the third day it will not be accepted; it will not be accounted to the one who presented it since it is spoiled, and the person who eats from it will bear (nâśâʼ, תשׁא) his punishment for iniquity (ʽâvôn, עונה). But if when eating, he should eat some of the meat on the third day, it will not be accepted for him who offers it, nor shall it be credited to him.  It is a defilement, and the soul who eats any of it shall assume (λήμψεται [Table4 below]) the guilt (ἁμαρτίαν). And if he do at all eat of the flesh on the third day, it shall not be accepted for him that offers: it shall not be reckoned to him, it is pollution; and whatsoever soul shall eat of it, shall bear (λήψεται) his iniquity (ἁμαρτίαν).

The NET translators’ interpretation is most familiar and congenial to the social construction of my reality growing up.  Without refrigeration meat would spoil.  So the punishment for the iniquity of eating meat on the third day would be diarrhea, vomiting or worse.  By this interpretation יהוה (yehôvâh) seems considerably more permissive than the USDA:

Last night I left cooked roast beef on the counter to cool before refrigerating, but fell asleep and discovered it this morning. I immediately put it in the refrigerator. Since the meat is cooked, shouldn’t it be safe to eat?

The U.S. Department of Agriculture’s Meat and Poultry Hotline receives similar calls every day from consumers who are confused about how to keep their food safe. The answer to this caller’s question is that the roast beef should be thrown out. Why? Because leaving food out too long at room temperature can cause bacteria (such as Staphylococcus aureus, Salmonella Enteritidis, Escherichia coli O157:H7, and Campylobacter) to grow to dangerous levels that can cause illness.

I’ve learned, when confronted with contrasts such as this, to resist my native reasoning: “God believed thus and such but now we know better.”  USDA guidelines are written with the contemporary physiology of citizens of the USA in mind.  I think I have good reasons to suspect that the ancient descendants of Jacob were heartier souls than we.  At least they hadn’t waged indiscriminate warfare against their own digestive and immune systems with antibiotics.  It’s entirely possible the bacteria that harm us would have been handled by their immune systems.  The people of ancient Israel may have suffered no digestive distress from eating unrefrigerated meat, even on the third day.

The iniquity of eating the meat of the peace-offering (shelem, שלמים) on the third day was explained later in Leviticus.

Masoretic Text Septuagint
Leviticus 19:8a (Tanakh) Leviticus 19:8a (NET) Leviticus 19:8a (NETS) Leviticus 19:8a (Elpenor English)
But every one that eateth it shall bear (יִשָּׂ֔א) his iniquity (עֲו‍ֹנ֣וֹ), because he hath profaned the holy thing (קֹ֥דֶשׁ) of HaShem… and the one who eats it will bear (nâśâʼ, ישׁא) his punishment for iniquity (ʽâvôn, עונו) because he has profaned what is holy (qôdesh, קדש) to the Lord. And he who eats it shall assume (λήμψεται) guilt (ἁμαρτίαν) because he has profaned what is holy (ἅγια) to the Lord… And he that eats it shall bear (λήψεται) his iniquity (ἁμαρτίαν), because he has profaned the holy things (ἅγια) of the Lord…

In other words, יהוה (yehôvâh) declared that the meat of the peace-offering was not to be eaten on the third day.  Anyone, therefore, who ate the meat of the peace-offering on the third day had profaned what is holy to the Lord (e.g., his own word declaring that the meat should not be eaten on the third day) and shall bear his iniquity.  The one who disobeys יהוה (yehôvâh) is subject to misunderstanding and confusion similar to that experienced by Joseph’s brothers.  The sinner’s thoughts stray from faith—The LORD (יְהֹוָ֥ה) is my shepherd; I shall not want[5]—into mistrust—“God will get me if I don’t watch out.”

I didn’t bear my iniquity with anything like the aplomb of Joseph’s brothers.  I felt obligated to become an atheist when God didn’t “get me” even though I had failed to “watch out.”  Those who profaned what is holy to the Lord were told precisely how to bear their iniquity with aplomb (Leviticus 5:14-16).  And I don’t see any reason to burden factual information regarding what transpires within the soul that profanes God’s holy word with the concept punishment.  What seemed like diarrhea or vomiting in the NET translation of Leviticus 7 becomes a very different “punishment” in Leviticus 19.

Masoretic Text Septuagint
Leviticus 19:8 (Tanakh) Leviticus 19:8 (NET) Leviticus 19:8 (NETS) Leviticus 19:8 (Elpenor English)
But every one that eateth it shall bear (יִשָּׂ֔א) his iniquity (עֲו‍ֹנ֣וֹ), because he hath profaned the holy thing (קֹ֥דֶשׁ) of HaShem; and that soul shall be cut off from his people. and the one who eats it will bear (nâśâʼ, ישׁא) his punishment for iniquity (ʽâvôn, עונו) because he has profaned what is holy (qôdesh, קדש) to the Lord.  That person will be cut off from his people. And he who eats it shall assume (λήμψεται) guilt (ἁμαρτίαν) because he has profaned what is holy (ἅγια) to the Lord, and the souls who eat it shall be exterminated from their people. And he that eats it shall bear (λήψεται) his iniquity (ἁμαρτίαν), because he has profaned the holy things (ἅγια) of the Lord; and the souls that eat it shall be destroyed from among their people.

Rather than gastric distress the “punishment” for profaning what is holy to the Lord is, That person will be cut off (exterminateddestroyed) from (among) his people.  In Leviticus 7 this was true of him who ate having his uncleanness upon him.

Masoretic Text Septuagint
Leviticus 7:20 (Tanakh) Leviticus 7:20 (NET) Leviticus 7:10 (NETS) Leviticus 7:20 (Elpenor English)
But the soul that eateth of the flesh of the sacrifice of peace-offerings (הַשְּׁלָמִים֙), that pertain unto HaShem, having his uncleanness upon him, that soul shall be cut off from his people. The person who eats meat from the peace-offering (shelem, השלמים) sacrifice which belongs to the Lord while that person’s uncleanness persists will be cut off from his people. But the soul who should eat any of the sacrifice of deliverance, which belongs to the Lord, and his uncleanness is on him—that soul shall be utterly destroyed from his people. And whatsoever soul shall eat of the flesh of the sacrifice of the peace-offering which is the Lord’s, and his uncleanness be upon him, that soul shall perish from his people.

The Hebrew word translated cut off was ונכרתה (kârath).  A note (29) in the NET explained:

The exact meaning of this penalty clause is not certain. It could mean that he will be executed, whether by God or by man, he will be excommunicated from sanctuary worship and/or community benefits (cf. TEV, CEV), or his line will be terminated by God (i.e., extirpation), etc. See J. E. Hartley, Leviticus (WBC), 100; J. Milgrom, Leviticus (AB), 1:457-60; and B. A. Levine, Leviticus (JPSTC), 241-42 for further discussion.

In an article titled, “Karet or Being ‘Cut Off’ in Torah,” Derek Lemen[6] (following Jacob Milgrom) added “a denial of afterlife” to this list:

As Milgrom points out, karet may very well be both denial of afterlife and a decree from God that a person’s family line will come to an end.

Frankly, I’m not buying it in this context.  Mr. Leman noted the lack of proportionality:

Jacob Milgrom categorizes and lists all the crimes in Torah that result in being cut off. The list is surprising. Offenses range from those which seem relatively minor (eating leaven during Passover week) to major (sacrificing children to Molech).

It didn’t dissuade him from titling the foregoing paragraph “Causes of the Karet Penalty.”  I noted the lack of specificity when considered as a penalty.  In Leviticus 7:18-20 “being cut off” reads like the additional penalty of an aggravated offence, while in Leviticus 19:8 it was simply tacked on to eating meat the third day.  The lack of specificity and proportionality doesn’t sound like law to me, nor does it sound like the God I am beginning to know.

I can’t wish away the varied meanings of כָּרַת (kârath).  Perhaps I can add another one, more in keeping with the idea that the story of Joseph’s brothers (Genesis 42-45) is a narrative example of bearing iniquity.  I’m proposing that—that soul shall be cut off from his people—means what it sounds like in this context: the sinner is estranged from the righteous in his own soul much like Joseph’s brothers were estranged from Joseph, so estranged in fact that they couldn’t even recognize him as their brother.

And G-d spoke unto Noah, and to his sons with him, saying:[7] And I will establish My covenant with you; neither shall all flesh be cut off (kârath, יִכָּרֵ֧ת) any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’[8]  This first occurrence, referencing the story of the flood (Genesis 7, 8), defines יִכָּרֵ֧ת (kârath) as death but also potentially extirpation,  “the end of a family line,” for all family lines but Noah’s ended at the flood.  The Greek word ἀποθανεῖται (a form of ἀποθνήσκω) in the Septuagint seems to favor death only.

And Jesus said, “Go!”  So the demons came out and went into the pigs,[9] and the herd[10] rushed down the steep slope into the lake and drowned (ἀπέθανον, another form of ἀποθνήσκω) in the water.[11]  But even Moses[12] revealed that the dead are raised in the passage about the bush, Jesus said, where he calls the Lord the God of Abraham and the[13] God of Isaac and the[14] God of Jacob.  Now he is not God of the dead, but of the living, for all live before him.[15]  Assuming that those who are never born do not live before him (and that may or may not be a questionable assumption), it is difficult to discern whether death or extirpation would be the more tragic to the Holy Spirit.

The next occurrence of כָּרַ֧ת (kârath) seems completely different (Genesis 15:18 Tanakh).

In that day HaShem made (kârath, כָּרַ֧ת) a covenant with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;

It was translated διέθετο (a form of διατίθεμαι) in the Septuagint and was used for the same purpose in Peter’s sermon at the temple after Pentecost (Acts 3:25 NET).

You are the sons of the prophets and of the covenant that God made (διέθετο, a form of διατίθεμαι) with your[16] ancestors, saying to Abraham, ‘And in[17] your descendants all the nations of the earth will be blessed.’

Forms of כָּרַת (kârath) were used four other times in Genesis in a similar way and translated as follows in the Septuagint.

Reference Tanakh Hebrew Greek Elpenor English
Genesis 15:18 made כָּרַ֧ת διέθετο, a form of διατίθεμαι made
Genesis 21:27 made וַיִּכְרְת֥וּ διέθεντο, a form of διατίθημι made
Genesis 21:32 made וַיִּכְרְת֥וּ διέθεντο, a form of διατίθημι made
Genesis 26:28 make וְנִכְרְתָ֥ה διαθησόμεθα, another form of διατίθημι will make
Genesis 31:44 make נִכְרְתָ֥ה διαθώμεθα, another form of διατίθημι make

Genesis 17:14 stands apart.

Masoretic Text Septuagint
Genesis 17:14 (Tanakh) Genesis 17:14 (NET) Genesis 17:14 (NETS) Genesis 17:14 (Elpenor English)
And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covenant.’ Any uncircumcised male who has not been circumcised in the flesh of his foreskin will be cut off from his people—he has failed to carry out my requirement.” And as for an uncircumcised male who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be destroyed from his kin, for he has scattered my covenant.” And the uncircumcised male, who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be utterly destroyed from its family, for he has broken my covenant.

The phrase τῇ ἡμέρᾳ τῇ ὀγδόῃ (on the eighth day) is not found in the Masoretic text.  Whether it was added by the rabbis or removed by the Masoretes is uncertain, but it changes the verse significantly from a threat of legal jeopardy against a recalcitrant adult (who for some unknown and unspecified reason was not circumcised as an infant) to a warning to the parents of a male infant.  The rabbis chose ἐξολεθρευθήσεται or ἐξολοθρευθήσεται (Table20 below) for וְנִכְרְתָ֛ה (kârath) here.  Both are passive forms of ἐξολεθρεύω, translated “shall be destroyed” (NETS) and shall be utterly destroyed (English Elpenor), though they might have been translated “will be ruined” or “will suffer serious damage” from his people, kin, family.

I’m thinking here of the trouble (Genesis 42:1-20) Joseph caused his brothers.  Being thrown into a pit and sold as a slave (Genesis 37:23-28) strained, to say the least, Joseph’s sense of brotherhood.  A man raised by parents who refused to have him circumcised, or a man who himself refused to be circumcised, profaning the word of God, would incite various forms of retaliation among his “brothers.”  Joseph’s vengeance was strictly limited by something not entirely unlike the Holy Spirit’s ἐγκράτεια, (NET: self-control).  But such a man as described above could “suffer serious damage” from his brothers.  And this warning sounds more like the God Jesus revealed.

Paul recalled an interesting detail about Saul’s encounter with Jesus on the road to Damascus: Saul, Saul, why are you persecuting me? Jesus said.  You are hurting yourself by kicking against the goads.[18]  I admit, I misunderstood King James’ English: it is hard for thee (σκληρόν σοι) to kick against the pricks.  I thought Jesus was concerned about what Saul was doing to Him rather than what Saul did to himself.

The final occurrence of תִכָּרֵ֥ת (kârath) in Genesis is found in Joseph’s solution to Pharaoh’s dreams.  Joseph prophesied: seven years of famineshall consume (kâlâh, וְכִלָּ֥ה; Septuagint: ἀναλώσει, a form of ἀναλίσκω) the land;[19] the thing is established by G-d, and G-d will shortly bring it to pass.[20]  But if Pharaoh stored a fifth of the produce of seven years of abundance which would proceed the seven years of famine, the food shall be for a store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish (תִכָּרֵ֥ת) not through the famine.[21]

Here תִכָּרֵ֥ת (kârath) may have meant death or extirpation of family lines or simply that people would flee the land of Egypt for greener pastures.  The rabbis chose ἐκτριβήσεται (Table26 below), which was translated “the land will (shall) not be annihilated (utterly destroyed) by the famine” in English.  If one is not overcome by the fear of (or a reverence for) punishment forms of ἐκτρίβω might have been translated “to drive out, get rid of.”  Whatever תִכָּרֵ֥ת (kârath) meant here, the point is that God sent Joseph with a plan to negate or mitigate it.

Thus ye speak, God told Ezekiel to tell Israel, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live?[22]  In other words, if we are bearing our iniquity and cut off from the righteous (though transgressors probably constituted a significant majority of the population in Israel at that particular moment) how should we then live?  Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?[23]

In the NETS translation of the Septuagint (Table30 below) this “death” was clearly of the “life’s a bitch and then you die” variety.  This is not to say that it wouldn’t end in literal death eventually, but that the point was to “Turn back from your way by turning back.”  Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth.[24]

As one who is being rooted and grounded in love, and knowing the love of Christ that surpasses knowledge, I can’t help but notice that as God determined a famine for the land of Egypt he sent Joseph with a remedy that would keep the land from being cut off.  This was Egypt where the descendants of Israel learned the sexualized worship that plagued them at Sinai and beyond.  Cleary, God causes the sun to rise on the evil and the good (Matthew 5:43-45 NET):

You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’  But I say to you, love your enemy[25] and pray for those[26] who persecute you, so that you may be like (υἱοὶ; literally: a son of) your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

I’ll pick this up again in another essay.  The entire table of occurrences of forms of כָּרַת (kârath) in Genesis follows.

Reference Tanakh Hebrew Greek (BLB) / (Elpenor) Elpenor English
Genesis 9:11 be cut off יִכָּרֵ֧ת ἀποθανεῗται / ἀποθανεῖται any more die
Genesis 15:18 made כָּרַ֧ת διέθετο made
Genesis 17:14 shall be cut off וְנִכְרְתָ֛ה ἐξολεθρευθήσεται / ἐξολοθρευθήσεται shall be utterly destroyed
Genesis 21:27 made וַיִּכְרְת֥וּ διέθεντο made
Genesis 21:32 made וַיִּכְרְת֥וּ διέθεντο made
Genesis 26:28 make וְנִכְרְתָ֥ה διαθησόμεθα will make
Genesis 31:44 make נִכְרְתָ֥ה διαθώμεθα make
Genesis 41:36 perish תִכָּרֵ֥ת ἐκτριβήσεται shall…be utterly destroyed

Tables comparing Deuteronomy 5:9; Leviticus 7:18; 19:8; Psalm 23:1; Leviticus 7:20; Genesis 9:8; 9:11; 15:18; 22:18; 17:14; 41:30; 41:32; 41:36; Ezekiel 33:10; 33:11 and 33:12 in the Tanakh, KJV and NET, and tables comparing Deuteronomy 5:9; Leviticus 7:18 (7:8); 19:8; Psalm 23:1 (22:1); Leviticus 7:20 (7:10); Genesis 9:8; 9:11; 15:18; 22:18; 17:14; 41:30; 41:32; 41:36; Ezekiel 33:10; 33:11 and 33:12 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Matthew 8:32; Luke 20:37; Acts 3:25 and Matthew 5:44 in the NET and KJV.

Deuteronomy 5:9 (Tanakh) Deuteronomy 5:9 (KJV) Deuteronomy 5:9 (NET)
Thou shalt not bow down unto them, nor serve them; for I HaShem thy G-d am a jealous G-d, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me, Thou shalt not bow down thyself unto them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me, You must not worship or serve them, for I, the Lord your God, am a jealous God. I punish the sons, grandsons, and great-grandsons for the sin of the fathers who reject me,
Deuteronomy 5:9 (Septuagint BLB) Deuteronomy 5:9 (Septuagint Elpenor)
οὐ προσκυνήσεις αὐτοῗς οὐδὲ μὴ λατρεύσῃς αὐτοῗς ὅτι ἐγώ εἰμι κύριος ὁ θεός σου θεὸς ζηλωτὴς ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῗς μισοῦσίν με οὐ προσκυνήσεις αὐτοῖς οὐδὲ μὴ λατρεύσῃς αὐτοῖς, ὅτι ἐγώ εἰμι Κύριος ὁ Θεός σου, Θεὸς ζηλωτής, ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῖς μισοῦσί με
Deuteronomy 5:9 (NETS) Deuteronomy 5:9 (English Elpenor)
You shall not do obeisance to them, nor are you to serve them, because I am the Lord your God, a jealous god, repaying the sins of fathers upon children to the third and fourth generation to those who hate me, Thou shalt not bow down to them, nor shalt thou serve them; for I am the Lord thy God, a jealous God, visiting the sins of the fathers upon the children to the third and fourth generation to them that hate me,
Leviticus 7:18 (Tanakh) Leviticus 7:18 (KJV) Leviticus 7:18 (NET)
And if any of the flesh of the sacrifice of his peace-offerings be at all eaten on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it; it shall be an abhorred thing, and the soul that eateth of it shall bear his iniquity. And if any of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity. If some of the meat of his peace-offering sacrifice is ever eaten on the third day it will not be accepted; it will not be accounted to the one who presented it since it is spoiled, and the person who eats from it will bear his punishment for iniquity.
Leviticus 7:18 (Septuagint BLB) Leviticus 7:18 (Septuagint Elpenor)
ἐὰν δὲ φαγὼν φάγῃ ἀπὸ τῶν κρεῶν τῇ ἡμέρᾳ τῇ τρίτῃ οὐ δεχθήσεται αὐτῷ τῷ προσφέροντι αὐτό οὐ λογισθήσεται αὐτῷ μίασμά ἐστιν ἡ δὲ ψυχή ἥτις ἐὰν φάγῃ ἀπ᾽ αὐτοῦ τὴν ἁμαρτίαν λήμψεται ἐὰν δὲ φαγὼν φάγῃ ἀπὸ τῶν κρεῶν τῇ ἡμέρᾳ τῇ τρίτῃ, οὐ δεχθήσεται αὐτῷ τῷ προσφέροντι αὐτό, οὐ λογισθήσεται αὐτῷ, μίασμά ἐστιν· ἡ δὲ ψυχή, ἥτις ἐὰν φάγῃ ἀπ᾿ αὐτοῦ, τὴν ἁμαρτίαν λήψεται
Leviticus 7:8 (NETS) Leviticus 7:18 (English Elpenor)
But if when eating, he should eat some of the meat on the third day, it will not be accepted for him who offers it, nor shall it be credited to him.  It is a defilement, and the soul who eats any of it shall assume the guilt. And if he do at all eat of the flesh on the third day, it shall not be accepted for him that offers: it shall not be reckoned to him, it is pollution; and whatsoever soul shall eat of it, shall bear his iniquity.
Leviticus 19:8 (Tanakh) Leviticus 19:8 (KJV) Leviticus 19:8 (NET)
But every one that eateth it shall bear his iniquity, because he hath profaned the holy thing of HaShem; and that soul shall be cut off from his people. Therefore every one that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the LORD: and that soul shall be cut off from among his people. and the one who eats it will bear his punishment for iniquity because he has profaned what is holy to the Lord.  That person will be cut off from his people.
Leviticus 19:8 (Septuagint BLB) Leviticus 19:8 (Septuagint Elpenor)
ὁ δὲ ἔσθων αὐτὸ ἁμαρτίαν λήμψεται ὅτι τὰ ἅγια κυρίου ἐβεβήλωσεν καὶ ἐξολεθρευθήσονται αἱ ψυχαὶ αἱ ἔσθουσαι ἐκ τοῦ λαοῦ αὐτῶν ὁ δὲ ἔσθων αὐτὸ ἁμαρτίαν λήψεται, ὅτι τὰ ἅγια Κυρίου ἐβεβήλωσε· καὶ ἐξολοθρευθήσονται αἱ ψυχαὶ αἱ ἔσθουσαι ἐκ τοῦ λαοῦ αὐτῶν.
Leviticus 19:8 (NETS) Leviticus 19:8 (English Elpenor)
And he who eats it shall assume guilt because he has profaned what is holy to the Lord, and the souls who eat it shall be exterminated from their people. And he that eats it shall bear his iniquity, because he has profaned the holy things of the Lord; and the souls that eat it shall be destroyed from among their people.
Psalm 23:1 (Tanakh) Psalm 23:1 (KJV) Psalm 23:1 (NET)
The LORD is my shepherd; I shall not want. A Psalm of David.  The LORD is my shepherd; I shall not want. A psalm of David.  The Lord is my shepherd, I lack nothing.
Psalm 23:1 (Septuagint BLB) Psalm 22:1 (Septuagint Elpenor)
ψαλμὸς τῷ Δαυιδ κύριος ποιμαίνει με καὶ οὐδέν με ὑστερήσει Ψαλμὸς τῷ Δαυΐδ. – ΚΥΡΙΟΣ ποιμαίνει με καὶ οὐδέν με ὑστερήσει.
Psalm 23:1 (NETS) Psalm 22:1 (English Elpenor)
A Psalm.  Pertaining to Dauid.  The Lord shepherds me, and I shall lack nothing. [A Psalm of David.] The Lord tends me as a shepherd, and I shall want nothing.
Leviticus 7:20 (Tanakh) Leviticus 7:20 (KJV) Leviticus 7:20 (NET)
But the soul that eateth of the flesh of the sacrifice of peace-offerings, that pertain unto HaShem, having his uncleanness upon him, that soul shall be cut off from his people. But the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the LORD, having his uncleanness upon him, even that soul shall be cut off from his people. The person who eats meat from the peace-offering sacrifice which belongs to the Lord while that person’s uncleanness persists will be cut off from his people.
Leviticus 7:20 (Septuagint BLB) Leviticus 7:20 (Septuagint Elpenor)
ἡ δὲ ψυχή ἥτις ἐὰν φάγῃ ἀπὸ τῶν κρεῶν τῆς θυσίας τοῦ σωτηρίου ὅ ἐστιν κυρίου καὶ ἡ ἀκαθαρσία αὐτοῦ ἐπ᾽ αὐτοῦ ἀπολεῗται ἡ ψυχὴ ἐκείνη ἐκ τοῦ λαοῦ αὐτῆς ἡ δὲ ψυχή, ἥτις ἐὰν φάγῃ ἀπὸ τῶν κρεῶν τῆς θυσίας τοῦ σωτηρίου, ὅ ἐστι Κυρίου, καὶ ἡ ἀκαθαρσία αὐτοῦ ἐπ᾿ αὐτῷ, ἀπολεῖται ἡ ψυχὴ ἐκείνη ἐκ τοῦ λαοῦ αὐτῆς
Leviticus 7:10 (NETS) Leviticus 7:20 (English Elpenor)
But the soul who should eat any of the sacrifice of deliverance, which belongs to the Lord, and his uncleanness is on him—that soul shall be utterly destroyed from his people. And whatsoever soul shall eat of the flesh of the sacrifice of the peace-offering which is the Lord’s, and his uncleanness be upon him, that soul shall perish from his people.
Genesis 9:8 (Tanakh) Genesis 9:8 (KJV) Genesis 9:8 (NET)
And G-d spoke unto Noah, and to his sons with him, saying: And God spake unto Noah, and to his sons with him, saying, God said to Noah and his sons,
Genesis 9:8 (Septuagint BLB) Genesis 9:8 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεὸς τῷ Νωε καὶ τοῗς υἱοῗς αὐτοῦ μετ᾽ αὐτοῦ λέγων Καὶ εἶπεν ὁ Θεός τῷ Νῷε καὶ τοῖς υἱοῖς αὐτοῦ μετ᾿ αὐτοῦ λέγων
Genesis 9:8 (NETS) Genesis 9:8 (English Elpenor)
And God spoke to Noe and to his sons with him, saying, And God spoke to Noe, and to his sons with him, saying,
Genesis 9:11 (Tanakh) Genesis 9:11 (KJV) Genesis 9:11 (NET)
And I will establish My covenant with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’ And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth. I confirm my covenant with you: Never again will all living things be wiped out by the waters of a flood; never again will a flood destroy the earth.”
Genesis 9:11 (Septuagint BLB) Genesis 9:11 (Septuagint Elpenor)
καὶ στήσω τὴν διαθήκην μου πρὸς ὑμᾶς καὶ οὐκ ἀποθανεῗται πᾶσα σὰρξ ἔτι ἀπὸ τοῦ ὕδατος τοῦ κατακλυσμοῦ καὶ οὐκ ἔσται ἔτι κατακλυσμὸς ὕδατος τοῦ καταφθεῗραι πᾶσαν τὴν γῆν καὶ στήσω τὴν διαθήκην μου πρὸς ὑμᾶς, καὶ οὐκ ἀποθανεῖται πᾶσα σὰρξ ἔτι ἀπὸ τοῦ ὕδατος τοῦ κατακλυσμοῦ, καὶ οὐκ ἔτι ἔσται κατακλυσμὸς ὕδατος τοῦ καταφθεῖραι πᾶσαν τὴν γῆν.
Genesis 9:11 (NETS) Genesis 9:11 (English Elpenor)
And I will establish my covenant with you, and no more shall all flesh die by the water of the flood, and no more shall there be a flood of water to destroy all the earth.” And I will establish my covenant with you and all flesh shall not any more die by the water of the flood, and there shall no more be a flood of water to destroy all the earth.
Genesis 15:18 (Tanakh) Genesis 15:18 (KJV) Genesis 15:18 (NET)
In that day HaShem made a covenant with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates; In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: That day the Lord made a covenant with Abram: “To your descendants I give this land, from the river of Egypt to the great river, the Euphrates River—
Genesis 15:18 (Septuagint BLB) Genesis 15:18 (Septuagint Elpenor)
ἐν τῇ ἡμέρᾳ ἐκείνῃ διέθετο κύριος τῷ Αβραμ διαθήκην λέγων τῷ σπέρματί σου δώσω τὴν γῆν ταύτην ἀπὸ τοῦ ποταμοῦ Αἰγύπτου ἕως τοῦ ποταμοῦ τοῦ μεγάλου ποταμοῦ Εὐφράτου ἐν τῇ ἡμέρᾳ ἐκείνῃ διέθετο Κύριος τῷ ῞Αβραμ διαθήκην λέγων· τῷ σπέρματί σου δώσω τὴν γῆν ταύτην, ἀπὸ τοῦ ποταμοῦ Αἰγύπτου ἕως τοῦ ποταμοῦ τοῦ μεγάλου, ποταμοῦ Εὐφράτου
Genesis 15:18 (NETS) Genesis 15:18 (English Elpenor)
On that day the Lord made a covenant with Abram, saying, “To your offspring I will give this land from the river of Egypt to the great river, the river Euphrates: In that day the Lord made a covenant with Abram, saying, To thy seed I will give this land, from the river of Egypt to the great river Euphrates.
Genesis 22:18 (Tanakh) Genesis 22:18 (KJV) Genesis 22:18 (NET)
and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’ And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Because you have obeyed me, all the nations of the earth will pronounce blessings on one another using the name of your descendants.”
Genesis 22:18 (Septuagint BLB) Genesis 22:18 (Septuagint Elpenor)
καὶ ἐνευλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς ἀνθ᾽ ὧν ὑπήκουσας τῆς ἐμῆς φωνῆς καὶ ἐνευλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς, ἀνθ᾿ ὧν ὑπήκουσας τῆς ἐμῆς φωνῆς
Genesis 22:18 (NETS) Genesis 22:18 (English Elpenor)
And in your offspring shall all the nations of the earth be blessed, because you have obeyed my voice.” And in thy seed shall all the nations of the earth be blessed, because thou hast hearkened to my voice.
Genesis 17:14 (Tanakh) Genesis 17:14 (KJV) Genesis 17:14 (NET)
And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covenant.’ And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Any uncircumcised male who has not been circumcised in the flesh of his foreskin will be cut off from his people—he has failed to carry out my requirement.”
Genesis 17:14 (Septuagint BLB) Genesis 17:14 (Septuagint Elpenor)
καὶ ἀπερίτμητος ἄρσην ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ τῇ ἡμέρᾳ τῇ ὀγδόῃ ἐξολεθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς ὅτι τὴν διαθήκην μου διεσκέδασεν καὶ ἀπερίτμητος ἄρσην, ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ τῇ ἡμέρᾳ τῇ ὀγδόῃ, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς, ὅτι τὴν διαθήκην μου διεσκέδασε
Genesis 17:14 (NETS) Genesis 17:14 (English Elpenor)
And as for an uncircumcised male who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be destroyed from his kin, for he has scattered my covenant.” And the uncircumcised male, who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be utterly destroyed from its family, for he has broken my covenant.
Genesis 41:30 (Tanakh) Genesis 41:30 (KJV) Genesis 41:30 (NET)
And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land; And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land; But seven years of famine will occur after them, and all the abundance will be forgotten in the land of Egypt.  The famine will devastate the land.
Genesis 41:30 (Septuagint BLB) Genesis 41:30 (Septuagint Elpenor)
ἥξει δὲ ἑπτὰ ἔτη λιμοῦ μετὰ ταῦτα καὶ ἐπιλήσονται τῆς πλησμονῆς ἐν ὅλῃ γῇ Αἰγύπτῳ καὶ ἀναλώσει ὁ λιμὸς τὴν γῆν ἥξει δὲ ἑπτὰ ἔτη λιμοῦ μετὰ ταῦτα, καὶ ἐπιλήσονται τῆς πλησμονῆς τῆς ἐσομένης ἐν ὅλῃ Αἰγύπτῳ, καὶ ἀναλώσει ὁ λιμὸς τὴν γῆν
Genesis 41:30 (NETS) Genesis 41:30 (English Elpenor)
Then afterwards will come seven years of famine, and they will forget the abundance in the whole land of Egypt, and the famine will consume the land, But there shall come seven years of famine after these, and they shall forget the plenty that shall be in all Egypt, and the famine shall consume the land.
Genesis 41:32 (Tanakh) Genesis 41:32 (KJV) Genesis 41:32 (NET)
And for that the dream was doubled unto Pharaoh twice, it is because the thing is established by G-d, and G-d will shortly bring it to pass. And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass. The dream was repeated to Pharaoh because the matter has been decreed by God, and God will make it happen soon.
Genesis 41:32 (Septuagint BLB) Genesis 41:32 (Septuagint Elpenor)
περὶ δὲ τοῦ δευτερῶσαι τὸ ἐνύπνιον Φαραω δίς ὅτι ἀληθὲς ἔσται τὸ ῥῆμα τὸ παρὰ τοῦ θεοῦ καὶ ταχυνεῗ ὁ θεὸς τοῦ ποιῆσαι αὐτό περὶ δὲ τοῦ δευτερῶσαι τὸ ἐνύπνιον Φαραὼ δίς, ὅτι ἀληθὲς ἔσται τὸ ρῆμα τὸ παρὰ τοῦ Θεοῦ, καὶ ταχυνεῖ ὁ Θεὸς τοῦ ποιῆσαι αὐτό.
Genesis 41:32 (NETS) Genesis 41:32 (English Elpenor)
And as for Pharao’s dream being repeated twice: because the matter that is from God will be real, and God will hasten to do it. And concerning the repetition of the dream to Pharao twice, [it is] because the saying which is from God shall be true, and God will hasten to accomplish it.
Genesis 41:36 (Tanakh) Genesis 41:36 (KJV) Genesis 41:36 (NET)
And the food shall be for a store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine.’ And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine. This food should be held in storage for the land in preparation for the seven years of famine that will occur throughout the land of Egypt. In this way the land will survive the famine.”
Genesis 41:36 (Septuagint BLB) Genesis 41:36 (Septuagint Elpenor)
καὶ ἔσται τὰ βρώματα πεφυλαγμένα τῇ γῇ εἰς τὰ ἑπτὰ ἔτη τοῦ λιμοῦ ἃ ἔσονται ἐν γῇ Αἰγύπτῳ καὶ οὐκ ἐκτριβήσεται ἡ γῆ ἐν τῷ λιμῷ καὶ ἔσται τὰ βρώματα τὰ πεφυλαγμένα τῇ γῇ εἰς τὰ ἑπτὰ ἔτη τοῦ λιμοῦ, ἃ ἔσονται ἐν γῇ Αἰγύπτου, καὶ οὐκ ἐκτριβήσεται ἡ γῇ ἐν τῷ λιμῷ
Genesis 41:36 (NETS) Genesis 41:36 (English Elpenor)
And the provisions shall be kept for the land in regard to the seven years of famine that will be in the land of Egypt, and the land will not be annihilated by the famine.” And the stored food shall be for the land against the seven years of famine, which shall be in the land of Egypt; and the land shall not be utterly destroyed by the famine.
Ezekiel 33:10 (Tanakh) Ezekiel 33:10 (KJV) Ezekiel 33:10 (NET)
Therefore, O thou son of man, speak unto the house of Israel; Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live? Therefore, O thou son of man, speak unto the house of Israel; Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live? “And you, son of man, say to the house of Israel, ‘This is what you have said: “Our rebellious acts and our sins have caught up with us, and we are wasting away because of them.  How then can we live?”’
Ezekiel 33:10 (Septuagint BLB) Ezekiel 33:10 (Septuagint Elpenor)
καὶ σύ υἱὲ ἀνθρώπου εἰπὸν τῷ οἴκῳ Ισραηλ οὕτως ἐλαλήσατε λέγοντες αἱ πλάναι ἡμῶν καὶ αἱ ἀνομίαι ἡμῶν ἐφ᾽ ἡμῗν εἰσιν καὶ ἐν αὐταῗς ἡμεῗς τηκόμεθα καὶ πῶς ζησόμεθα Καὶ σύ, υἱὲ ἀνθρώπου, εἰπὸν τῷ οἴκῳ ᾿Ισραήλ· οὕτως ἐλαλήσατε λέγοντες· αἱ πλάναι ἡμῶν καὶ αἱ ἀνομίαι ἡμῶν ἐφ’ ἡμῖν εἰσι καὶ ἐν αὐταῖς ἡμεῖς τηκόμεθα· καὶ πῶς ζηζόμεθα
Ezekiel 33:10 (NETS) Ezekiel 33:10 (English Elpenor)
Now you, son of man, say to the house of Israel, Thus you spoke, saying, “Our errors and lawless acts are with us, and in them we waste away.  And how will we live? And thou, son of man, say to the house of Israel; Thus have ye spoken, saying, Our errors, and our iniquities weigh upon us, and we pine away in them, and how then shall we live?
Ezekiel 33:11 (Tanakh) Ezekiel 33:11 (KJV) Ezekiel 33:11 (NET)
Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? Say to them, ‘As surely as I live, declares the Sovereign Lord, I take no pleasure in the death of the wicked, but prefer that the wicked change his behavior and live.  Turn back, turn back from your evil deeds!  Why should you die, O house of Israel?’
Ezekiel 33:11 (Septuagint BLB) Ezekiel 33:11 (Septuagint Elpenor)
εἰπὸν αὐτοῗς ζῶ ἐγώ τάδε λέγει κύριος οὐ βούλομαι τὸν θάνατον τοῦ ἀσεβοῦς ὡς τὸ ἀποστρέψαι τὸν ἀσεβῆ ἀπὸ τῆς ὁδοῦ αὐτοῦ καὶ ζῆν αὐτόν ἀποστροφῇ ἀποστρέψατε ἀπὸ τῆς ὁδοῦ ὑμῶν καὶ ἵνα τί ἀποθνῄσκετε οἶκος Ισραηλ εἰπὸν αὐτοῖς· ζῶ ἐγώ, τάδε λέγει Κύριος, οὐ βούλομαι τὸν θάνατον τοῦ ἀσεβοῦς ὡς τὸ ἀποστρέψαι τὸν ἀσεβῆ ἀπὸ τῆς ὁδοῦ αὐτοῦ καὶ ζῆν αὐτόν. ἀποστροφῇ ἀποστρέψατε ἀπὸ τῆς ὁδοῦ ὑμῶν· καί ἱνατί ἀποθνήσκετε, οἶκος ᾿Ισραήλ
Ezekiel 33:11 (NETS) Ezekiel 33:11 (English Elpenor)
Say to them, I live, says the Lord; I do not wish the death of the impious, rather that the impious turn back from his way and he live.  Turn back from your way by turning back, and why are you dying, O house of Israel? Say to them, Thus saith the Lord; [As] I live, I desire not the death of the ungodly, as that the ungodly should turn from his way and live: turn ye heartily from your way; for why will ye die, O house of Israel?
Ezekiel 33:12 (Tanakh) Ezekiel 33:12 (KJV) Ezekiel 33:12 (NET)
Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth. Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth. “And you, son of man, say to your people, ‘The righteousness of the righteous will not deliver him if he rebels. As for the wicked, his wickedness will not make him stumble if he turns from it. The righteous will not be able to live by his righteousness if he sins.’
Ezekiel 33:12 (Septuagint BLB) Ezekiel 33:12 (Septuagint Elpenor)
εἰπὸν πρὸς τοὺς υἱοὺς τοῦ λαοῦ σου δικαιοσύνη δικαίου οὐ μὴ ἐξέληται αὐτὸν ἐν ᾗ ἂν ἡμέρᾳ πλανηθῇ καὶ ἀνομία ἀσεβοῦς οὐ μὴ κακώσῃ αὐτὸν ἐν ᾗ ἂν ἡμέρᾳ ἀποστρέψῃ ἀπὸ τῆς ἀνομίας αὐτοῦ καὶ δίκαιος οὐ μὴ δύνηται σωθῆναι εἰπὸν πρὸς τοὺς υἱοὺς τοῦ λαοῦ σου· δικαιοσύνη δικαίου οὐ μὴ ἐξελεῖται αὐτὸν ἐν ᾗ ἂν ἡμέρᾳ πλανηθῇ, καὶ ἀνομία ἀσεβοῦς οὐ μὴ κακώσῃ αὐτὸν ἐν ᾗ ἂν ἡμέρᾳ ἀποστρέψῃ ἀπὸ τῆς ἀνομίας αὐτοῦ· καὶ δίκαιος οὐ μὴ δύνηται σωθῆναι
Ezekiel 33:12 (NETS) Ezekiel 33:12 (English Elpenor)
Say to the sons of your people, The righteousness of the righteous shall not deliver him in whatever day he err, and the lawlessness of the impious shall not harm him on whatever day he turn back from his lawlessness, and the righteous shall not be able to be saved. Say to the children of thy people, The righteousness of the righteous shall not deliver him, in the day wherein he errs: and the iniquity of the ungodly shall not harm him, in the day wherein he turns from his iniquity, but the righteous [erring] shall not be able to deliver himself.
Matthew 8:32 (NET) Matthew 8:32 (KJV)
And he said, “Go!”  So they came out and went into the pigs, and the herd rushed down the steep slope into the lake and drowned in the water. And he said unto them, Go.  And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ εἶπεν αὐτοῖς· ὑπάγετε. οἱ δὲ ἐξελθόντες ἀπῆλθον εἰς τοὺς χοίρους· καὶ ἰδοὺ ὥρμησεν πᾶσα ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν καὶ ἀπέθανον ἐν τοῖς ὕδασιν και ειπεν αυτοις υπαγετε οι δε εξελθοντες απηλθον εις την αγελην των χοιρων και ιδου ωρμησεν πασα η αγελη των χοιρων κατα του κρημνου εις την θαλασσαν και απεθανον εν τοις υδασιν και ειπεν αυτοις υπαγετε οι δε εξελθοντες απηλθον εις την αγελην των χοιρων και ιδου ωρμησεν πασα η αγελη των χοιρων κατα του κρημνου εις την θαλασσαν και απεθανον εν τοις υδασιν
Luke 20:37 (NET) Luke 20:37 (KJV)
But even Moses revealed that the dead are raised in the passage about the bush, where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὅτι δὲ ἐγείρονται οἱ νεκροί, καὶ Μωϋσῆς ἐμήνυσεν ἐπὶ τῆς βάτου, ὡς λέγει κύριον τὸν θεὸν Ἀβραὰμ καὶ θεὸν Ἰσαὰκ καὶ θεὸν Ἰακώβ οτι δε εγειρονται οι νεκροι και μωσης εμηνυσεν επι της βατου ως λεγει κυριον τον θεον αβρααμ και τον θεον ισαακ και τον θεον ιακωβ οτι δε εγειρονται οι νεκροι και μωσης εμηνυσεν επι της βατου ως λεγει κυριον τον θεον αβρααμ και τον θεον ισαακ και τον θεον ιακωβ
Acts 3:25 (NET) Acts 3:25 (KJV)
You are the sons of the prophets and of the covenant that God made with your ancestors, saying to Abraham, ‘And in your descendants all the nations of the earth will be blessed.’ Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὑμεῖς ἐστε οἱ υἱοὶ τῶν προφητῶν καὶ τῆς διαθήκης ἧς  διέθετο |ὁ θεὸς| πρὸς τοὺς πατέρας ὑμῶν λέγων πρὸς Ἀβραάμ· καὶ ἐν τῷ σπέρματι σου [ἐν]ευλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς υμεις εστε υιοι των προφητων και της διαθηκης ης διεθετο ο θεος προς τους πατερας ημων λεγων προς αβρααμ και τω σπερματι σου ενευλογηθησονται πασαι αι πατριαι της γης υμεις εστε υιοι των προφητων και της διαθηκης ης διεθετο ο θεος προς τους πατερας ημων λεγων προς αβρααμ και εν τω σπερματι σου ενευλογηθησονται πασαι αι πατριαι της γης
Matthew 5:44 (NET) Matthew 5:44 (KJV)
But I say to you, love your enemy and pray for those who persecute you, But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐγὼ δὲ λέγω ὑμῖν· ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς εγω δε λεγω υμιν αγαπατε τους εχθρους υμων ευλογειτε τους καταρωμενους υμας καλως ποιειτε τους μισουντας υμας και προσευχεσθε υπερ των επηρεαζοντων υμας και διωκοντων υμας εγω δε λεγω υμιν αγαπατε τους εχθρους υμων ευλογειτε τους καταρωμενους υμας καλως ποιειτε τοις μισουσιν υμας και προσευχεσθε υπερ των επηρεαζοντων υμας και διωκοντων υμας

[1] Deuteronomy 5:9b (NET)

[2] Exodus 32:34b (NET)

[3] Fear – Deuteronomy, Part 9

[4] Romans 11:32b (NET) Table2 above: ἀποδιδοὺς, translated repaying (NETS) and visiting (Elpenor English) might have been translated “to deliver over, consign, relegate.”

[5] Psalm 23:1 (Tanakh)

[6]Interview with Messianic Rabbi Derek Leman”; “SOME WITHIN THE MESSIANIC JEWISH COMMUNITY ARE CONVERTING GENTILES INTO JEWS. THAT CROSSES A BOUNDARY THAT MUST NOT BE CROSSED!

[7] Genesis 9:8 (Tanakh)

[8] Genesis 9:11 (Tanakh)

[9] The Stephanus Textus Receptus and Byzantine Majority Text had την αγελην (KJV: the herd) preceding the pigs.  The NET parallel Greek text and NA28 did not.  So the NET parallel Greek text and NA28 had χοίρους in the accusative case with its corresponding article τοὺς, where the Stephanus Textus Receptus and Byzantine Majority Text had χοιρων in the genitive case with its corresponding article των (KJV: of swine).

[10] The Stephanus Textus Receptus and Byzantine Majority Text had χοιρων in the genitive case with its corresponding article των (KJV: of swine) following the herd.  The NET parallel Greek text and NA28 did not.

[11] Matthew 8:32 (NET)

[12] In the NET parallel Greek text and NA28 Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus and Byzantine Majority Text.

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

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

[15] Luke 20:37, 38 (NET)

[16] The NET parallel Greek text and NA28 had ὑμῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ημων (KJV: our).

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

[18] Acts 26:14b (NET) Table

[19] Genesis 41:30 (Tanakh)

[20] Genesis 41:32 (Tanakh)

[21] Genesis 41:36 (Tanakh)

[22] Ezekiel 33:10b (Tanakh)

[23] Ezekiel 33:11 (Tanakh)

[24] Ezekiel 33:12 (Tanakh)

[25] The Stephanus Textus Receptus and Byzantine Majority Text had ευλογειτε τους καταρωμενους υμας καλως ποιειτε τους μισουντας υμας (KJV: bless them that curse you, do good to them that hate you) here.  The NET parallel Greek text and NA28 did not.

[26] The Stephanus Textus Receptus and Byzantine Majority Text had επηρεαζοντων υμας και (KJV: which despitefully use you, and) here.  The NET parallel Greek text and NA28 did not.

Romans, Part 92

Paul blessed believers in Rome with the following benediction (Romans 16:25-27 NET):

Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages, but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith— to the only wise God, through Jesus Christ, be glory forever!  Amen.[1]

The Greek word translated is able above was δυναμένῳ, a form of δύναμαι.  Paul told the Ephesian elders (Acts 20:32 NET):

And now I entrust you[2] to God and to the message of his grace.  This message is able (δυναμένῳ) to build[3] you up and give you an inheritance among all those who are sanctified.

I hear τῷ λόγῳ τῆς χάριτος αὐτοῦ (NET: the message of his grace) as an another appositive phrase effectively, equivalent to εὐαγγέλιον (NET: gospel) and τὸ κήρυγμα Ἰησοῦ Χριστοῦ (NET: the proclamation of Jesus Christ).  Here the message of his grace is able to build you up (οἰκοδομῆσαι, a form of οἰκοδομέω).  But I assume this is true because of him who is able to strengthen (στηρίξαι, a form of στηρίζω) youExcept the LORD build (Septuagint [Table2 below]: οἰκοδομήσῃ, another form of οἰκοδομέω) the house, they labour in vain that build (οἰκοδομοῦντες, another form of οἰκοδομέω) it.[4]  Anything other than being led by the Spirit of God (Romans 8:1-17) is the work of actors, hypocrites.

Paul wrote to believers in Ephesus (Ephesians 3:20, 21 NET):

Now to him who by the power that is working within us is able (δυναμένῳ) to do far beyond all that we ask or think, to him be the glory in the church and[5] in Christ Jesus to all generations, forever and ever.  Amen.

And may the Lord cause you to increase and abound in love for one another and for all, Paul wrote believers in Thessalonica, just as we do for you, so that your hearts are strengthened (στηρίξαι) in holiness to be blameless before our God and Father at the coming of our Lord Jesus with all his saints.[6]  Here hearts…strengthened in holiness is linked to the Lord cause you to increase and abound in love.  This love is ἀγάπῃ, the ἀγάπη which is the fulfillment of the law[7] (1 Corinthians 13).

Paul continued this theme in his second letter (2 Thessalonians 2:13-17 NET):

But we ought to thank God always for you, brothers and sisters loved by the Lord, because God chose[8] you from the beginning for salvation through sanctification by the Spirit and faith in the truth.  He called[9] you to this salvation through our gospel, so that you may possess the glory of our Lord Jesus Christ.  Therefore, brothers and sisters, stand firm and hold on to the traditions that we taught you, whether by speech or by letter.  Now may our Lord Jesus Christ himself and God our Father,[10] who loved us and by grace gave us eternal comfort and good hope, encourage your hearts and strengthen (στηρίξαι) you[11] in every good thing you do or say.

Paul made the mystery (μυστηρίου, a form of μυστήριον) that had been kept secret for long ages explicit in his letter to believers in Colossae; namely, Christ in you (Colossians 1:25-29 NET):

I became a servant of the church according to the stewardship from God—given to me for you—in order to complete (πληρῶσαι, a form of πληρόω; KJV: to fulfil) the word of God, that is, the mystery (μυστήριον) that has been kept hidden from ages and generations, but has now[12] been revealed to his saints.  God wanted to make known to them the glorious riches[13] of this mystery (μυστηρίου, a form of μυστήριον) among the Gentiles, which is Christ in you, the hope of glory.  We proclaim him by instructing and teaching all people with all wisdom so that we may present every person mature in Christ.[14]  Toward this goal I also labor, struggling according to his power that powerfully works in me.

Paul didn’t labor to complete or fulfil the word of God in his own strength, but according to Christ’s power that powerfully works in meFor I want you to know how great a struggle I have for[15] you, he continued, and for those in Laodicea, and for those who have not met[16] me face to face[17] (Colossians 2:2, 3 NET Table).

My goal is that their hearts, having been knit together in love, may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge.

In Paul’s mind—I have been crucified (Romans 6:3-14) with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me[18]—was not a unique situation exclusively for him alone.  It was the gospel he struggled to complete in all who believe (Ephesians 3:14-21 NET):

For this reason I kneel before the Father (Table), from whom every family in heaven and on earth is named.  I pray that according to the wealth of his glory he will grant you to be strengthened (κραταιωθῆναι) with power through his Spirit in the inner person (Table), that Christ will dwell in your hearts through faith, so that, because you have been rooted and grounded in love, you will be able to comprehend with all the saints what is the breadth and length and height and depth, and thus to know the love of Christ that surpasses knowledge, so that you will be filled up to all the fullness of God.

Now to him who by the power that is working within us is able to do far beyond all that we ask or think, to him be the glory in the church and in Christ Jesus to all generations, forever and ever.  Amen.

And so ὑπακοὴν πίστεως (NET: obedience of faith), faith’s[19] obedience as opposed to works’ obedience, is nothng other than the fruit of the Spirit: God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control,[20] springing up to eternal life.[21]

Tables comparing Psalm 127:1 in the Tanakh, KJV and NET, and tables comparing Psalm 127:1 (126:1) in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Romans 16:27; Acts 20:32; Ephesians 3:21; 2 Thessalonians 2:13, 14; 2:16, 17; Colossians 1:26-28 and 2:1 in the NET and KJV.

Psalm 127:1 (Tanakh)

Psalm 127:1 (KJV)

Psalm 127:1 (NET)

Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain. A Song of degrees for Solomon.  Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain. A song of ascents; by Solomon.  If the Lord does not build a house, then those who build it work in vain.  If the Lord does not guard a city, then the watchman stands guard in vain.

Psalm 127:1 (Septuagint BLB)

Psalm 126:1 (Septuagint Elpenor)

ᾠδὴ τῶν ἀναβαθμῶν τῷ Σαλωμων ἐὰν μὴ κύριος οἰκοδομήσῃ οἶκον εἰς μάτην ἐκοπίασαν οἱ οἰκοδομοῦντες αὐτόν ἐὰν μὴ κύριος φυλάξῃ πόλιν εἰς μάτην ἠγρύπνησεν ὁ φυλάσσων ᾿ῼδὴ τῶν ἀναβαθμῶν. – ΕΑΝ μὴ Κύριος οἰκοδομήσῃ οἶκον, εἰς μάτην ἐκοπίασαν οἱ οἰκοδομοῦντες· ἐὰν μὴ Κύριος φυλάξῃ πόλιν, εἰς μάτην ἠγρύπνησεν ὁ φυλάσσων

Psalm 126:1 (NETS)

Psalm 126:1 (English Elpenor)

An Ode of the Steps.  Pertaining to Salomon.  Unless the Lord builds a house, those who build it labored in vain.  Unless the Lord guards a city, the guard kept awake in vain. [A Song of Degrees.]  Except the Lord build the house, they that build labour in vain: except the Lord keep the city, the watchman watches in vain.

Romans 16:27 (NET)

Romans 16:27 (KJV)

to the only wise God, through Jesus Christ, be glory forever!  Amen. To God only wise, be glory through Jesus Christ for ever.  Amen.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

μόνῳ σοφῷ θεῷ, διὰ Ἰησοῦ Χριστοῦ, |ᾧ| ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν.] μονω σοφω θεω δια ιησου χριστου ω η δοξα εις τους αιωνας αμην [προς ρωμαιους εγραφη απο κορινθου δια φοιβης της διακονου της εν κεγχρεαις εκκλησιας] μονω σοφω θεω δια ιησου χριστου ω η δοξα εις τους αιωνας αμην

Acts 20:32 (NET)

Acts 20:32 (KJV)

And now I entrust you to God and to the message of his grace.  This message is able to build you up and give you an inheritance among all those who are sanctified. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Καὶ τὰ νῦν παρατίθεμαι ὑμᾶς τῷ |θεῷ| καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ, τῷ δυναμένῳ οἰκοδομῆσαι καὶ δοῦναι τὴν κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν και τανυν παρατιθεμαι υμας αδελφοι τω θεω και τω λογω της χαριτος αυτου τω δυναμενω εποικοδομησαι και δουναι υμιν κληρονομιαν εν τοις ηγιασμενοις πασιν και τα νυν παρατιθεμαι υμας αδελφοι τω θεω και τω λογω της χαριτος αυτου τω δυναμενω εποικοδομησαι και δουναι υμιν κληρονομιαν εν τοις ηγιασμενοις πασιν

Ephesians 3:21 (NET)

Ephesians 3:21 (KJV)

to him be the glory in the church and in Christ Jesus to all generations, forever and ever.  Amen. Unto him be glory in the church by Christ Jesus throughout all ages, world without end.  Amen.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

αὐτῷ ἡ δόξα ἐν τῇ ἐκκλησίᾳ καὶ ἐν Χριστῷ Ἰησοῦ εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων, ἀμήν αυτω η δοξα εν τη εκκλησια εν χριστω ιησου εις πασας τας γενεας του αιωνος των αιωνων αμην αυτω η δοξα εν τη εκκλησια εν χριστω ιησου εις πασας τας γενεας του αιωνος των αιωνων αμην

2 Thessalonians 2:13, 14 (NET)

2 Thessalonians 2:13, 14 (KJV)

But we ought to thank God always for you, brothers and sisters loved by the Lord, because God chose you from the beginning for salvation through sanctification by the Spirit and faith in the truth. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἡμεῖς δὲ ὀφείλομεν εὐχαριστεῖν τῷ θεῷ πάντοτε περὶ ὑμῶν, ἀδελφοὶ ἠγαπημένοι ὑπὸ κυρίου, ὅτι εἵλατο ὑμᾶς ὁ θεὸς |ἀπ᾿ ἀρχῆς| εἰς σωτηρίαν ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας ημεις δε οφειλομεν ευχαριστειν τω θεω παντοτε περι υμων αδελφοι ηγαπημενοι υπο κυριου οτι ειλετο υμας ο θεος απ αρχης εις σωτηριαν εν αγιασμω πνευματος και πιστει αληθειας ημεις δε οφειλομεν ευχαριστειν τω θεω παντοτε περι υμων αδελφοι ηγαπημενοι υπο κυριου οτι ειλετο υμας ο θεος απ αρχης εις σωτηριαν εν αγιασμω πνευματος και πιστει αληθειας
He called you to this salvation through our gospel, so that you may possess the glory of our Lord Jesus Christ. Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

εἰς ὃ [καὶ] ἐκάλεσεν ὑμᾶς διὰ τοῦ εὐαγγελίου ἡμῶν εἰς περιποίησιν δόξης τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ εις ο εκαλεσεν υμας δια του ευαγγελιου ημων εις περιποιησιν δοξης του κυριου ημων ιησου χριστου εις ο εκαλεσεν υμας δια του ευαγγελιου ημων εις περιποιησιν δοξης του κυριου ημων ιησου χριστου

2 Thessalonians 2:16, 17 (NET)

2 Thessalonians 2:16, 17 (KJV)

Now may our Lord Jesus Christ himself and God our Father, who loved us and by grace gave us eternal comfort and good hope, Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace,

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Αὐτὸς δὲ ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς καὶ [ὁ] θεὸς πατὴρ ἡμῶν ὁ ἀγαπήσας ἡμᾶς καὶ δοὺς παράκλησιν αἰωνίαν καὶ ἐλπίδα ἀγαθὴν ἐν χάριτι αυτος δε ο κυριος ημων ιησους χριστος και ο θεος και πατηρ ημων ο αγαπησας ημας και δους παρακλησιν αιωνιαν και ελπιδα αγαθην εν χαριτι αυτος δε ο κυριος ημων ιησους χριστος και ο θεος και πατηρ ημων ο αγαπησας ημας και δους παρακλησιν αιωνιαν και ελπιδα αγαθην εν χαριτι
encourage your hearts and strengthen you in every good thing you do or say. Comfort your hearts, and stablish you in every good word and work.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

παρακαλέσαι ὑμῶν τὰς καρδίας καὶ στηρίξαι ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ παρακαλεσαι υμων τας καρδιας και στηριξαι υμας εν παντι λογω και εργω αγαθω παρακαλεσαι υμων τας καρδιας και στηριξαι υμας εν παντι λογω και εργω αγαθω

Colossians 1:26-28 (NET)

Colossians 1:26-28 (KJV)

that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν – νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ το μυστηριον το αποκεκρυμμενον απο των αιωνων και απο των γενεων νυνι δε εφανερωθη τοις αγιοις αυτου το μυστηριον το αποκεκρυμμενον απο των αιωνων και απο των γενεων νυνι δε εφανερωθη τοις αγιοις αυτου
God wanted to make known to them the glorious riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅ ἐστιν Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης οις ηθελησεν ο θεος γνωρισαι τις ο πλουτος της δοξης του μυστηριου τουτου εν τοις εθνεσιν ος εστιν χριστος εν υμιν η ελπις της δοξης οις ηθελησεν ο θεος γνωρισαι τι το πλουτος της δοξης του μυστηριου τουτου εν τοις εθνεσιν ος εστιν χριστος εν υμιν η ελπις της δοξης
We proclaim him by instructing and teaching all people with all wisdom so that we may present every person mature in Christ. Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὃν ἡμεῖς καταγγέλλομεν νουθετοῦντες πάντα ἄνθρωπον καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ, ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ ον ημεις καταγγελλομεν νουθετουντες παντα ανθρωπον και διδασκοντες παντα ανθρωπον εν παση σοφια ινα παραστησωμεν παντα ανθρωπον τελειον εν χριστω ιησου ον ημεις καταγγελλομεν νουθετουντες παντα ανθρωπον και διδασκοντες παντα ανθρωπον εν παση σοφια ινα παραστησωμεν παντα ανθρωπον τελειον εν χριστω ιησου

Colossians 2:1 (NET)

Colossians 2:1 (KJV)

For I want you to know how great a struggle I have for you, and for those in Laodicea, and for those who have not met me face to face. For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh;

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Θέλω γὰρ ὑμᾶς εἰδέναι ἡλίκον ἀγῶνα ἔχω ὑπὲρ ὑμῶν καὶ τῶν ἐν Λαοδικείᾳ καὶ ὅσοι οὐχ ἑόρακαν τὸ πρόσωπον μου ἐν σαρκί θελω γαρ υμας ειδεναι ηλικον αγωνα εχω περι υμων και των εν λαοδικεια και οσοι ουχ εωρακασιν το προσωπον μου εν σαρκι θελω γαρ υμας ειδεναι ηλικον αγωνα εχω περι υμων και των εν λαοδικεια και οσοι ουχ εωρακασιν το προσωπον μου εν σαρκι

[1] The Stephanus Textus Receptus had προς ρωμαιους εγραφη απο κορινθου δια φοιβης της διακονου της εν κεγχρεαις εκκλησιας (Written to the Romanes from Corinthus, and sent by Phebe seruant of the Church at Cenchrea [King James Bible 1611]) here.  The NET Parallel Greek text, NA28 and Byzantine Majority Text did not.

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

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

[4] Psalm 127:1a (Tanakh)

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

[6] 1 Thessalonians 3:12, 13 (NET)

[7] Romans 13:10b (NET)

[8] The NET parallel Greek text and NA28 had εἵλατο here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειλετο (KJV: hath…chosen).

[9] The NET parallel Greek text and NA28 had καὶ preceding called.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[10] The NET parallel Greek text and NA28 had the article preceding Father, where the Stephanus Textus Receptus and Byzantine Majority Text had καὶ (KJV: even).

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

[12] The NET parallel Greek text and NA28 had νῦν here, where the Stephanus Textus Receptus and Byzantine Majority Text had νυνι.

[13] The NET parallel Greek text, NA28 and Byzantine Majority Text had the article τὸ preceding riches, where the Stephanus Textus Receptus had ο.

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

[15] The NET parallel Greek text and NA28 had ὑπὲρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had περι.

[16] The NET parallel Greek text and NA28 had ἑόρακαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εωρακασιν (KJV: have…seen).

[17] Colossians 2:1 (NET)

[18] Galatians 2:20 (NET)

[19] The Greek word πίστεως is a genitive form of πίστις.

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

[21] John 4:14b (NET) Table

Fear – Deuteronomy, Part 13

I’ve been considering yehôvâh’s fearful pronouncement: I punish (pâqadפקדthe sons, grandsons, and great-grandsons for the sin of the fathers who reject me[1]  By way of review, I didn’t find anything about the Hebrew word itself that would compel anyone to translate פקד (pâqad) I punish.  While I don’t have any particular quarrel with calling the plague of Exodus 32:35 a punishment, I’m not convinced it justifies translating pâqad I punish (פקדי) and I will indeed punish (ופקדתי) beyond this limited context.[2]

After a kind of thought experiment I concluded that the translation of פקד (pâqad) as I punish in Deuteronomy 5:9 was a perpetuation of an erroneous popular notion of religious minds that was clearly corrected in Ezekiel 18.[3]   Though the fixation on punishment in Leviticus 18:25 is difficult for me to unravel, it hasn’t really dissuaded me from the idea that yehôvâh visits iniquity itself upon descendants to consign all to disobedience so that he may show mercy to them all.[4]

Here I’ll focus on the first occurrence of ʽâvôn in Leviticus.

Leviticus 5:1 (Tanakh)

Leviticus 5:1 (NET)

And if any one sin, in that he heareth the voice of adjuration, he being a witness, whether he hath seen or known, if he do not utter it, then he shall bear his iniquity; “‘When a person sins (châṭâʼ, תחטא) in that he hears a public curse against one who fails to testify and he is a witness (he either [ʼô, או] saw or [ʼô, או] knew what had happened) and he does not make it known, then he will bear (nâśâʼ, ונשׁא) his punishment for iniquity (ʽâvôn, עונו).

I’ve written about this in another essay so I had intended to point that out here and move on.  But with the NET online open to Leviticus 5 and the Hebrew text open in the right column I clicked on או at the beginning of verse 2 (Hebrew reads right to left).  The occurrences of או lit up down the right column in Hebrew and their translations lit up down the left column in the English text of the NET.  The highlighted instances of או seemed to bind the verses together.  How did I decide that verse 1 could stand apart from the others?  It was the only verse with then he will bear his punishment for iniquity (Tanakh: then he shall bear his iniquity).

It piqued my interest enough to study deeper so I looked at the Septuagint.

Leviticus 5:1 (Septuagint BLB)

Leviticus 5:1 (Septuagint Elpenor)

ἐὰν δὲ ψυχὴ ἁμάρτῃ καὶ ἀκούσῃ φωνὴν ὁρκισμοῦ καὶ οὗτος μάρτυς ἢ ἑώρακεν ἢ σύνοιδεν ἐὰν μὴ ἀπαγγείλῃ λήμψεται τὴν ἁμαρτίαν ΕΑΝ δὲ ψυχὴ ἁμάρτῃ, καὶ ἀκούσῃ φωνὴν ὁρκισμοῦ, καὶ οὗτος μάρτυς, ἢ ἑώρακεν, ἢ σύνοιδεν, ἐὰν μὴ ἀπαγγείλῃ, λήψεται τὴν ἁμαρτίαν

Leviticus 5:1 (NETS)

Leviticus 5:1 (English Elpenor)

Now if a soul sins and hears a sound of oath-taking and he is a witness or has seen it or knows of it, if he does not report the matter, he will assume his guilt. And if a soul sin, and hear the voice of swearing, and he is a witness or has seen or been conscious, if he do not report it, he shall bear his iniquity.

In the New English Translation of the Septuagint λήμψεται τὴν ἁμαρτίαν became “he will assume his guilt” (Elpenor: he shall bear his iniquity).  Was it just another way of saying he is guilty?

Leviticus 5:2 (Tanakh)

Leviticus 5:2 (NET)

or if any one touch any unclean thing, whether it be the carcass of an unclean beast, or the carcass of unclean cattle, or the carcass of unclean swarming things, and be guilty, it being hidden from him that he is unclean; Or (ʼô, או) when there is a person who touches anything ceremonially unclean, whether (ʼô, או) the carcass of an unclean wild animal, or (ʼô, או) the carcass of an unclean domesticated animal, or (ʼô, או) the carcass of an unclean creeping thing, even if he did not realize it, but he himself has become unclean and is guilty (ʼâsham, ואשם);

As I completed the tables I noticed that the concept be guilty/is guilty (ʼâsham, ואשם) had disappeared from verse 2 of the Septuagint.

Leviticus 5:2 (Septuagint BLB)

Leviticus 5:2 (Septuagint Elpenor)

ἢ ψυχή ἥτις ἐὰν ἅψηται παντὸς πράγματος ἀκαθάρτου ἢ θνησιμαίου ἢ θηριαλώτου ἀκαθάρτου ἢ τῶν θνησιμαίων τῶν βδελυγμάτων τῶν ἀκαθάρτων ἢ τῶν θνησιμαίων κτηνῶν τῶν ἀκαθάρτων ἡ ψυχὴ ἐκείνη, ἥτις ἐὰν ἅψηται παντὸς πράγματος ἀκαθάρτου, ἢ θνησιμαίου, ἢ θηριαλώτου ἀκαθάρτου, ἢ τῶν θνησιμαίων βδελυγμάτων τῶν ἀκαθάρτων, ἢ τῶν θνησιμαίων κτηνῶν τῶν ἀκαθάρτων

Leviticus 5:2 (NETS)

Leviticus 5:2 (English Elpenor)

Or a soul who touches any unclean thing, whether a carcass or the kill of an unclean animal or unclean carcasses of abominations or the unclean carcasses of cattle That soul which shall touch any unclean thing, or carcase, or [that which is] unclean being taken of beasts, or the dead bodies of abominable [reptiles] which are unclean, or carcases of unclean cattle,

But it had reappeared in verse 3 as πλημμελήσῃ, translated “should be in error” (NETS) or he shall have transgressed (Elpenor).

Leviticus 5:3 (Tanakh)

Leviticus 5:3 (NET)

or if he touch the uncleanness of man, whatsoever his uncleanness be wherewith he is unclean, and it be hid from him; and, when he knoweth of it, be guilty; or (ʼô, או) when he touches human uncleanness with regard to anything by which he can become unclean, even if he did not realize it, but he himself has later come to know it and is guilty (ʼâsham, ואשם);

Leviticus 5:3 (Septuagint BLB)

Leviticus 5:3 (Septuagint Elpenor)

ἢ ἅψηται ἀπὸ ἀκαθαρσίας ἀνθρώπου ἀπὸ πάσης ἀκαθαρσίας αὐτοῦ ἧς ἂν ἁψάμενος μιανθῇ καὶ ἔλαθεν αὐτόν μετὰ τοῦτο δὲ γνῷ καὶ πλημμελήσῃ ἢ ἅψηται ἀπὸ ἀκαθαρσίας ἀνθρώπου, ἀπὸ πάσης ἀκαθαρσίας αὐτοῦ, ἧς ἂν ἁψάμενος μιανθῇ, καί ἔλαθεν αὐτόν, μετὰ τοῦτο δὲ γνῷ, καὶ πλημμελήσῃ

Leviticus 5:3 (NETS)

Leviticus 5:3 (English Elpenor)

or touches some uncleanness of a person, any of his uncleanness in which he be defiled by touching, and it escaped his notice, but later on comes to know it, and should be in error, or should touch the uncleanness of a man, or whatever kind, which he may touch and be defiled by, and it should have escaped him, but afterwards he should know,– then he shall have transgressed.

It took a couple of day’s consideration or a couple of night’s sleep but finally the hunt was on.  I was going to chase this rabbit.  The first occurrence of אשמים (ʼâsham) was found in the mouths of Joseph’s (Genesis 37) brothers.

Genesis 42:21 (Tanakh)

Genesis 42:21 (NET)

And they said one to another: ‘We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.’ They said to one another, “Surely we’re being punished (ʼâsham, אשמים) because of our brother, because we saw how distressed he was when he cried to us for mercy, but we refused to listen.  That is why this distress has come on us!”

Genesis 42:21 (Septuagint BLB)

Genesis 42:21 (Septuagint Elpenor)

καὶ εἶπεν ἕκαστος πρὸς τὸν ἀδελφὸν αὐτοῦ ναί ἐν ἁμαρτίᾳ γάρ ἐσμεν περὶ τοῦ ἀδελφοῦ ἡμῶν ὅτι ὑπερείδομεν τὴν θλῖψιν τῆς ψυχῆς αὐτοῦ ὅτε κατεδέετο ἡμῶν καὶ οὐκ εἰσηκούσαμεν αὐτοῦ ἕνεκεν τούτου ἐπῆλθεν ἐφ᾽ ἡμᾶς ἡ θλῖψις αὕτη καὶ εἶπεν ἕκαστος πρὸς τὸν ἀδελφὸν αὐτοῦ· ναί, ἐν ἁμαρτίαις γάρ ἐσμεν περὶ τοῦ ἀδελφοῦ ἡμῶν, ὅτι ὑπερείδομεν τὴν θλῖψιν τῆς ψυχῆς αὐτοῦ, ὅτε κατεδέετο ἡμῶν, καὶ οὐκ εἰσηκούσαμεν αὐτοῦ· καὶ ἕνεκεν τούτου ἐπῆλθεν ἐφ᾿ ἡμᾶς ἡ θλῖψις αὕτη

Genesis 42:21 (NETS)

Genesis 42:21 (English Elpenor)

And each one said to his brother, “Indeed, for we are at fault concerning our brother, because we disregarded the affliction of his soul, when he pleaded with us, and we did not listen to him.  This is why this affliction has come upon us.” And each said to his brother, Yes, indeed, for we are in fault concerning our brother, when we disregarded the anguish of his soul, when he besought us, and we hearkened not to him; and therefore has this affliction come upon us.

The Greek words πλημμελήσῃ and ἁμαρτίᾳ seem like terminology compared to the richness of אשמים (ʼâsham) here.  The reader doesn’t witness the distress (tsârâh, צרת; Septuagint: θλῖψιν, a form of θλίψις; NETS: “affliction,” Elpenor: anguish) of Joseph’s soul in the narrative of his kidnapping and sale into slavery (Genesis 37:23-28), nor hear when he criedfor mercy (chânan, בהתחננו; Septuagint: κατεδέετο, a form of καταδέω).  Not until his brothers suffer the same distress (tsârâh, הצרה; Septuagint: θλῖψις; NETS and Elpenor: affliction) does the reader see and hear through their recollections.

They were falsely accused as spies by a governor (NET: ruler) in Egypt and imprisoned (Tanakh: putinto ward) until one of them returned from Canaan with their youngest brother Benjamin, to prove the truthfulness of their words (Genesis 42:5-17).

Genesis 42:18 (Tanakh)

Genesis 42:18 (NET)

And Joseph said unto them the third day. ‘This do, and live; for I fear G-d: On the third day Joseph said to them, “Do as I say and you will live, for I fear (yârêʼ, ירא) God (ʼĕlôhı̂ym, האלהים).

Genesis 42:18 (Septuagint BLB)

Genesis 42:18 (Septuagint Elpenor)

εἶπεν δὲ αὐτοῖς τῇ ἡμέρᾳ τῇ τρίτῃ τοῦτο ποιήσατε καὶ ζήσεσθε τὸν θεὸν γὰρ ἐγὼ φοβοῦμαι Εἶπε δὲ αὐτοῖς τῇ ἡμέρᾳ τῇ τρίτῃ· τοῦτο ποιήσατε καὶ ζήσεσθε, τὸν Θεὸν γὰρ ἐγὼ φοβοῦμαι

Genesis 42:18 (NETS)

Genesis 42:18 (English Elpenor)

Then on the third day he said to them, “Do this, and you will live, for I fear God. And he said to them on the third day, This do, and ye shall live, for I fear God.

Out of reverence for האלהים (ʼĕlôhı̂ym), the Egyptian ruler reversed himself, allowing the brothers to return home with food for their families, all except one brother who would remain behind until the others brought their youngest brother Benjamin back to Egypt (Genesis 42:19, 20).  On the journey home, one brother opened his sack of grain and found the money he had paid for it inside (Genesis 42:26, 27).

Genesis 42:28 (Tanakh)

Genesis 42:28 (NET)

And he said unto his brethren: ‘My money is restored; and, lo, it is even in my sack.’  And their heart failed them, and they turned trembling one to another, saying: ‘What is this that G-d hath done unto us?’ He said to his brothers, “My money was returned!  Here it is in my sack!”  They were dismayed; they turned trembling to one another and said, “What in the world has God (ʼĕlôhı̂ym, אלהים) done to us?”

Genesis 42:28 (Septuagint BLB)

Genesis 42:28 (Septuagint Elpenor)

καὶ εἶπεν τοῖς ἀδελφοῖς αὐτοῦ ἀπεδόθη μοι τὸ ἀργύριον καὶ ἰδοὺ τοῦτο ἐν τῷ μαρσίππῳ μου καὶ ἐξέστη ἡ καρδία αὐτῶν καὶ ἐταράχθησαν πρὸς ἀλλήλους λέγοντες τί τοῦτο ἐποίησεν ὁ θεὸς ἡμῖν καὶ εἶπε τοῖς ἀδελφοῖς αὐτοῦ· ἐπεδόθη μοι τὸ ἀργύριον, καὶ ἰδοὺ τοῦτο ἐν τῷ μαρσίππῳ μου, καὶ ἐξέστη ἡ καρδία αὐτῶν, καὶ ἐταράχθησαν πρὸς ἀλλήλους λέγοντες· τί τοῦτο ἐποίησεν ὁ Θεὸς ἡμῖν

Genesis 42:28 (NETS)

Genesis 42:28 (English Elpenor)

And he said to his brothers, “The money has been returned to me, and, look, this is in my bag!”  And their heart was confounded, and they were mutually troubled, saying, “What is this that God has done to us?” And he said to his brethren, My money has been restored to me, and behold this is in my sack.  And their heart was wonder-struck, and they were troubled, saying one to another, What is this that God has done to us?

In their guilt they were suspicious of good as well as distress.  I know what אלהים (ʼĕlôhı̂ym) was doing because Joseph explained it to them after Jacob’s death.

Genesis 50:20 (Tanakh)

Genesis 50:20 (NET)

And as for you, ye meant evil against me; but G-d meant it for good, to bring to pass, as it is this day, to save much people alive. As for you, you meant to harm me, but God (ʼĕlôhı̂ym, אלהים) intended it for a good purpose, so he could preserve the lives of many people, as you can see this day.

Genesis 50:20 (Septuagint BLB)

Genesis 50:20 (Septuagint Elpenor)

ὑμεῖς ἐβουλεύσασθε κατ᾽ ἐμοῦ εἰς πονηρά ὁ δὲ θεὸς ἐβουλεύσατο περὶ ἐμοῦ εἰς ἀγαθά ὅπως ἂν γενηθῇ ὡς σήμερον ἵνα διατραφῇ λαὸς πολύς ὑμεῖς ἐβουλεύσασθε κατ᾿ ἐμοῦ εἰς πονηρά, ὁ δὲ Θεὸς ἐβουλεύσατο περὶ ἐμοῦ εἰς ἀγαθά, ὅπως ἂν γενηθῇ ὡς σήμερον καὶ τραφῇ λαὸς πολύς

Genesis 50:20 (NETS)

Genesis 50:20 (English Elpenor)

You deliberated against me for painful things, but God deliberated concerning me for good things in order that a numerous people might be sustained, that it might come to be as today. Ye took counsel against me for evil, but God took counsel for me for good, that [the matter] might be as [it is] to-day, and much people might be fed.

Joseph’s brothers couldn’t see this at the time.  Frankly, I wonder if Joseph saw it yet.  Or was it something the Holy Spirit revealed to him as he watched his brothers bear their iniquity?  The brothers returned to their father Jacob and told him about their discomforting encounter with the Egyptian ruler (Genesis 42:29-34).

Genesis 42:35 (Tanakh)

Genesis 42:35 (NET)

And it came to pass as they emptied their sacks, that, behold, every man’s bundle of money was in his sack; and when they and their father saw their bundles of money, they were afraid. When they were emptying their sacks, there was each man’s bag of money in his sack!  When they and their father saw the bags of money, they were afraid (yârêʼ, וייראו).

Genesis 42:35 (Septuagint BLB)

Genesis 42:35 (Septuagint Elpenor)

ἐγένετο δὲ ἐν τῷ κατακενοῦν αὐτοὺς τοὺς σάκκους αὐτῶν καὶ ἦν ἑκάστου ὁ δεσμὸς τοῦ ἀργυρίου ἐν τῷ σάκκῳ αὐτῶν καὶ εἶδον τοὺς δεσμοὺς τοῦ ἀργυρίου αὐτῶν αὐτοὶ καὶ ὁ πατὴρ αὐτῶν καὶ ἐφοβήθησαν ἐγένετο δὲ ἐν τῷ κατακενοῦν αὐτοὺς τοὺς σάκκους αὐτῶν, καὶ ἦν ἑκάστου ὁ δεσμὸς τοῦ ἀργυρίου ἐν τῷ σάκκῳ αὐτῶν· καὶ εἶδον τοὺς δεσμοὺς τοῦ ἀργυρίου αὐτῶν αὐτοὶ καὶ ὁ πατὴρ αὐτῶν, καὶ ἐφοβήθησαν

Genesis 42:35 (NETS)

Genesis 42:35 (English Elpenor)

Now it came about as they were emptying their sacks that then each one’s bundle of money was in their sack.  And they saw their bundles of money, they and their father, and they were afraid. And it came to pass as they were emptying their sacks, there was each man’s bundle of money in his sack; and they and their father saw their bundles of money, and they were afraid.

In their guilt would they have been more or less afraid, I wonder, had they known that their distress was caused, not by God, but by the brother they had refused to hear when he cried out to them for mercy?  I would be content to title this section “Joseph’s brothers bear their iniquity.”  In fact, I would assume that bear his iniquity and be guilty in the same paragraph were essentially equivalent in any other kind of writing—any kind other than law.

Leviticus 4:13 (Tanakh)

Leviticus 4:13 (NET)

And if the whole congregation of Israel shall err, the thing being hid from the eyes of the assembly, and do any of the things which HaShem hath commanded not to be done, and are guilty: “‘If the whole congregation of Israel strays unintentionally and the matter is not noticed by the assembly, and they violate one of the Lord’s commandments, which must not be violated, so they become guilty (ʼâsham, ואשמו),

Leviticus 4:13 (Septuagint BLB)

Leviticus 4:13 (Septuagint Elpenor)

ἐὰν δὲ πᾶσα συναγωγὴ Ισραηλ ἀγνοήσῃ ἀκουσίως καὶ λάθῃ ῥῆμα ἐξ ὀφθαλμῶν τῆς συναγωγῆς καὶ ποιήσωσιν μίαν ἀπὸ πασῶν τῶν ἐντολῶν κυρίου ἣ οὐ ποιηθήσεται καὶ πλημμελήσωσιν Εὰν δὲ πᾶσα συναγωγὴ ᾿Ισραὴλ ἀγνοήσῃ ἀκουσίως καὶ λάθῃ ῥῆμα ἐξ ὀφθαλμῶν τῆς συναγωγῆς καὶ ποιήσωσι μίαν ἀπὸ πασῶν τῶν ἐντολῶν Κυρίου, ἣ οὐ ποιηθήσεται, καὶ πλημμελήσωσι

Leviticus 4:13 (NETS)

Leviticus 4:13 (English Elpenor)

But if the whole congregation of Israel acts in ignorance and the matter escapes the notice of the eyes of the congregation and they do one of any of the commandments of the Lord, which shall not be done, and they shall be in error And if the whole congregation of Israel trespass ignorantly, and a thing should escape the notice of the congregation, and they should do one thing forbidden of any of the commands of the Lord, which ought not to be done, and should transgress:

Here the people are or become guilty before they were aware of what they had done.  When they become aware of it there are things the people and the priest were to do to make atonement (Leviticus 4:14-21).

Leviticus 4:22 (Tanakh)

Leviticus 4:22 (NET)

When a ruler sinneth, and doeth through error any one of all the things which HaShem his G-d hath commanded not to be done, and is guilty: “‘Whenever a leader, by straying unintentionally, sins and violates one of the commandments of the Lord his God which must not be violated, and he pleads guilty (ʼâsham, ואשם),

Leviticus 4:22 (Septuagint BLB)

Leviticus 4:22 (Septuagint Elpenor)

ἐὰν δὲ ὁ ἄρχων ἁμάρτῃ καὶ ποιήσῃ μίαν ἀπὸ πασῶν τῶν ἐντολῶν κυρίου τοῦ θεοῦ αὐτῶν ἣ οὐ ποιηθήσεται ἀκουσίως καὶ ἁμάρτῃ καὶ πλημμελήσῃ ἐὰν δὲ ὁ ἄρχων ἁμάρτῃ, καὶ ποιήσῃ μίαν ἀπὸ πασῶν τῶν ἐντολῶν Κυρίου τοῦ Θεοῦ αὐτοῦ, ἣ οὐ ποιηθήσεται, ἀκουσίως, καὶ ἁμάρτῃ καὶ πλημμελήσῃ

Leviticus 4:22 (NETS)

Leviticus 4:22 (English Elpenor)

But if he sins and does unintentionally one of any of the commandments of the Lord their God, which shall not be done, and sins and is in error And if a ruler sin, and break one of all the commands of the Lord his God, [doing the thing] which ought not to be done, unwillingly, and shall sin and trespass

Here ואשם (ʼâsham) was translated καὶ ἁμάρτῃ καὶ πλημμελήσῃ, “and sins and is in error” (NETS), and shall sin and trespass (Englsh Elpenor).  I can imagine at least the rabbis’ attempt to accommodate both a technical meaning—one is guilty of violation whether one perceives it or not—and the more expansive meaning—the whole impact knowledge of that guilt has on the one who receives it (or bears it)—simultaneously, though I might not have seen any of it in English translation apart from this study.

So where do I stand?

The brothers’ imprisonment for three days and Simeon’s (Genesis 42:24) longer incarceration certainly qualify as punishment.  That punishment, however, came from Joseph, a ruler in Egypt, not God.  I’m not insensitive to the question, who but God could orchestrate such a circumstance in real life?  And I wonder if Joseph’s brothers would ever have recognized their guilt or borne their iniquity apart from this distress?  So I can accept that a part of bearing one’s iniquity is accepting the punishment meted out by human authorities, pay the fine, do the time up to and including forfeiting one’s freedom or life.  Paul wrote (Romans 13:1-7 NET):

Let every person be subject to the governing authorities.  For there is no authority except by[5] God’s appointment, and the authorities[6] that exist have been instituted by God.[7]  So the person who resists such authority resists the ordinance of God, and those who resist will incur[8] judgment (for rulers cause no fear for good[9] conduct[10] but for bad[11]).  Do you desire not to fear authority?  Do good and you will receive its commendation because it is God’s servant for your well-being.  But be afraid if you do wrong because government does not bear the sword for nothing.  It is God’s servant to administer punishment (ὀργὴν, a form of ὀργή) on the person who does wrong.  Therefore it is necessary to be in subjection, not only because of the wrath (ὀργὴν, a form of ὀργή) of the authorities but also because of your conscience.  For this reason you also pay taxes, for the authorities are God’s servants devoted to governing.  Pay[12] everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.

I don’t take this to mean that the punishment or wrath of these servants is necessarily just in an absolute sense or in my opinion.  I consider the public curse the princes and elders enacted in the book of Ezra as an example.

Ezra 10:7, 8 (Tanakh)

Ezra 10:7, 8 (NET)

And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem [Table]; A proclamation was circulated throughout Judah and Jerusalem that all the exiles were to be assembled in Jerusalem [Table].
and that whosoever came not within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of the captivity [Table]. Everyone who did not come within three days would thereby forfeit all his property, in keeping with the counsel of the officials and the elders.  Furthermore, he himself would be excluded from the assembly of the exiles [Table].

Ezra 10:7 (Septuagint BLB) [Table]

Esdras II 10:7 (Septuagint Elpenor)

καὶ παρήνεγκαν φωνὴν ἐν Ιουδα καὶ ἐν Ιερουσαλημ πᾶσιν τοῖς υἱοῖς τῆς ἀποικίας τοῦ συναθροισθῆναι εἰς Ιερουσαλημ καὶ παρήνεγκαν φωνὴν ἐν ᾿Ιούδᾳ καὶ ἐν ῾Ιερουσαλὴμ πᾶσι τοῖς υἱοῖς τῆς ἀποικίας τοῦ συναθροισθῆναι εἰς ῾Ιερουαλήμ

Esdras II 10:7 (NETS)

Esdras II 10:7 (English Elpenor)

And they presented an utterance in Iouda and in Ierousalem to all sons of the exile that they should assemble in Ierousalem: And they made proclamation throughout Juda and Jerusalem to all the children of the captivity, that they should assemble at Jerusalem, [saying],

Ezra 10:8 (Septuagint BLB) [Table]

Esdras II 10:8 (Septuagint Elpenor)

καὶ πᾶς ὃς ἂν μὴ ἔλθῃ εἰς τρεῖς ἡμέρας ὡς ἡ βουλὴ τῶν ἀρχόντων καὶ τῶν πρεσβυτέρων ἀναθεματισθήσεται πᾶσα ἡ ὕπαρξις αὐτοῦ καὶ αὐτὸς διασταλήσεται ἀπὸ ἐκκλησίας τῆς ἀποικίας πᾶς, ὃς ἂν μὴ ἔλθῃ εἰς τρεῖς ἡμέρας, ὡς ἡ βουλὴ τῶν ἀρχόντων καὶ τῶν πρεσβυτέρων, ἀναθεματισθήσεται πᾶσα ἡ ὕπαρξις αὐτοῦ, καὶ αὐτὸς διασταλήσεται ἀπὸ ἐκκλησίας τῆς ἀποικίας

Esdras II 10:8 (NETS)

Esdras II 10:8 (English Elpenor)

“Anyone who does not come within three days, as the council of the rulers and the elders demands—all his property will be anathematized, and he himself banned from the assembly of the exile.” Every one who shall not arrive within three days, as [is] the counsel of the rulers and the elders, all his substance shall be forfeited, and he shall be separated from the congregation of the captivity.

I was educated in public schools in the United States of America from the late fifties through the early seventies, taught that government of, by and for the people was predicated on limiting the power of authorities over the people.  The dictatorships of the twentieth century were considered anachronistic aberrations not counter trends to the relatively ineffective governance of a free society.  So this proclamation sounds fascist to me, though the law—he shall bear his iniquity—would uphold it as I am currently understanding the law.  What the laws do not record is what might become of the man who in good conscience could not divorce his foreign wife, suffered the loss of his property and wandered in exile from Israel.

The religious mind wants to believe that such a man is forever doomed.  But the religious mind is itself barely a step removed from atheism.  It may well call someone or something god, but believes wholeheartedly that it’s god functions only through it’s systems of control, systems which must be maintained at all costs (John 11:45-50).  It is unwilling to believe that a man wandering from the faith, so to speak, of his native religious system—like Abram (Genesis 12:1-25:11), Isaac (Genesis 26:1-27:46) or Jacob (Genesis 28:1-35:29) for example (even Hagar [Genesis 21:1-21])—could possibly encounter a true and living God full of mercy and grace for those who seek Him.  And it has no conception of what might become of a foreign-born wife impacted by his mercy and grace.

And here my religious mind is screaming: How could anyone be expected to figure all this out?!  Frankly, those who have received Jesus are not required to understand.  We are required (Romans 8:12-17) to live by the Spirit and [we] will not carry out the desires of the flesh.[13]  For the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law.[14]

Tables of Leviticus 5:4 and 5:5 that I used to write this essay follow, along with tables comparing Romans 13:1-3 and 13:7 in the KJV and NET.

Leviticus 5:4 (Tanakh)

Leviticus 5:4 (NET)

or if any one swear clearly with his lips to do evil, or to do good, whatsoever it be that a man shall utter clearly with an oath, and it be hid from him; and, when he knoweth of it, be guilty in one of these things; or (ʼô, או) when a person swears an oath, speaking thoughtlessly (bâṭâʼ, לבטא) with his lips, whether to do evil or (ʼô, או) to do good, with regard to anything which the individual might speak thoughtlessly (bâṭâʼ, יבטא) in an oath, even if he did not realize it, but he himself has later come to know it and is guilty (ʼâsham, ואשם) with regard to one of these oaths –

Leviticus 5:4 (Septuagint BLB)

Leviticus 5:4 (Septuagint Elpenor)

ἢ ψυχή ἡ ἂν ὀμόσῃ διαστέλλουσα τοῖς χείλεσιν κακοποιῆσαι ἢ καλῶς ποιῆσαι κατὰ πάντα ὅσα ἐὰν διαστείλῃ ὁ ἄνθρωπος μεθ᾽ ὅρκου καὶ λάθῃ αὐτὸν πρὸ ὀφθαλμῶν καὶ οὗτος γνῷ καὶ ἁμάρτῃ ἕν τι τούτων ἡ ψυχή, ἣ ἂν ὀμόσῃ διαστέλλουσα τοῖς χείλεσι κακοποιῆσαι ἢ καλῶς ποιῆσαι κατὰ πάντα, ὅσα ἐὰν διαστείλῃ ὁ ἄνθρωπος μεθ᾿ ὅρκου, καὶ λάθῃ αὐτὸν πρὸ ὀφθαλμῶν, καὶ οὗτος γνῷ, καὶ ἁμάρτῃ ἕν τι τούτων

Leviticus 5:4 (NETS)

Leviticus 5:4 (English Elpenor)

or a soul who swears, determining with his lips to do evil or to do good, in any way that the person may speak forcefully by an oath, and if it escapes the notice of his eyes and if he comes to know it and should sin in any one of these, That unrighteous soul, which determines with his lips to do evil or to do good according to whatsoever a man may determine with an oath, and it shall have escaped his notice, and he shall [afterwards] know [it], and [so] he should sin in some one of these things:

Leviticus 5:5 (Tanakh)

Leviticus 5:5 (NET)

and it shall be, when he shall be guilty in one of these things, that he shall confess that wherein he hath sinned; when an individual becomes guilty (ʼâsham, יאשם) with regard to one of these things he must confess how he has sinned (châṭâʼ, חטא),

Leviticus 5:5 (Septuagint BLB)

Leviticus 5:5 (Septuagint Elpenor)

καὶ ἐξαγορεύσει τὴν ἁμαρτίαν περὶ ὧν ἡμάρτηκεν κατ᾽ αὐτῆς καὶ ἐξαγορεύσει τὴν ἁμαρτίαν, περὶ ὧν ἡμάρτηκε κατ᾿ αὐτῆς

Leviticus 5:5 (NETS)

Leviticus 5:5 (English Elpenor)

then he shall declare his sin concerning the things in which he has sinned. — then shall he declare his sin in the things wherein he has sinned by that sin.

Romans 13:1-3 (NET)

Romans 13:1-3 (KJV)

Let every person be subject to the governing authorities.  For there is no authority except by God’s appointment, and the authorities that exist have been instituted by God. Let every soul be subject unto the higher powers.  For there is no power but of God: the powers that be are ordained of God.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω οὐ γὰρ ἔστιν ἐξουσία εἰ μὴ ὑπὸ θεοῦ, αἱ δὲ οὖσαι ὑπὸ θεοῦ τεταγμέναι εἰσίν πασα ψυχη εξουσιαις υπερεχουσαις υποτασσεσθω ου γαρ εστιν εξουσια ει μη απο θεου αι δε ουσαι εξουσιαι υπο του θεου τεταγμεναι εισιν πασα ψυχη εξουσιαις υπερεχουσαις υποτασσεσθω ου γαρ εστιν εξουσια ει μη υπο θεου αι δε ουσαι εξουσιαι υπο του θεου τεταγμεναι εισιν
So the person who resists such authority resists the ordinance of God, and those who resist will incur judgment Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὥστε ὁ ἀντιτασσόμενος τῇ ἐξουσίᾳ τῇ τοῦ θεοῦ διαταγῇ ἀνθέστηκεν, οἱ δὲ ἀνθεστηκότες ἑαυτοῖς κρίμα λήμψονται ωστε ο αντιτασσομενος τη εξουσια τη του θεου διαταγη ανθεστηκεν οι δε ανθεστηκοτες εαυτοις κριμα ληψονται ωστε ο αντιτασσομενος τη εξουσια τη του θεου διαταγη ανθεστηκεν οι δε ανθεστηκοτες εαυτοις κριμα ληψονται
(for rulers cause no fear for good conduct but for bad).  Do you desire not to fear authority?  Do good and you will receive its commendation For rulers are not a terror to good works, but to the evil.  Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

(οἱ γὰρ ἄρχοντες οὐκ εἰσὶν φόβος τῷ ἀγαθῷ ἔργῳ ἀλλὰ τῷ κακῷ). θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν· τὸ ἀγαθὸν ποίει, καὶ ἕξεις ἔπαινον ἐξ αὐτῆς οι γαρ αρχοντες ουκ εισιν φοβος των αγαθων εργων αλλα των κακων θελεις δε μη φοβεισθαι την εξουσιαν το αγαθον ποιει και εξεις επαινον εξ αυτης οι γαρ αρχοντες ουκ εισιν φοβος των αγαθων εργων αλλα των κακων θελεις δε μη φοβεισθαι την εξουσιαν το αγαθον ποιει και εξεις επαινον εξ αυτης

Romans 13:7 (NET)

Romans 13:7 (KJV)

Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἀπόδοτε πᾶσιν τὰς ὀφειλάς, τῷ τὸν φόρον τὸν φόρον, τῷ τὸ τέλος τὸ τέλος, τῷ τὸν φόβον τὸν φόβον, τῷ τὴν τιμὴν τὴν τιμήν αποδοτε ουν πασιν τας οφειλας τω τον φορον τον φορον τω το τελος το τελος τω τον φοβον τον φοβον τω την τιμην την τιμην αποδοτε ουν πασιν τας οφειλας τω τον φορον τον φορον τω το τελος το τελος τω τον φοβον τον φοβον τω την τιμην την τιμην

[1] Deuteronomy 5:9b (NET)

[2] Exodus 32:34b (NET)

[3] Fear – Deuteronomy, Part 9

[4] Romans 11:32b (NET)

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

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

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

[8] The NET parallel Greek text and NA28 had λήμψονται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ληψονται (KJV: receive).

[9] The NET parallel Greek text and NA28 had τῷ ἀγαθῷ, the dative singular forms, here, where the Stephanus Textus Receptus and Byzantine Majority Text had των αγαθων, the genitive plural forms.

[10] The NET parallel Greek text and NA28 had ἔργῳ, the dative singular form, here, where the Stephanus Textus Receptus and Byzantine Majority Text had εργων, the genitive plural form (KJV: works).

[11] The NET parallel Greek text and NA28 had τῷ κακῷ, the dative singular forms, here, where the Stephanus Textus Receptus and Byzantine Majority Text had των κακων, the genitive plural forms.

[12] The Stephanus Textus Receptus and Byzantine Majority Text had ουν following Pay (KJV: therefore).  The NET parallel Greek text and NA28 did not.

[13] Galatians 5:16 (NET)

[14] Galatians 5:23, 24 (NET) Table

Romans, Part 91

Now I urge you, Paul wrote believers in Rome, to watch out for those who create dissensions and obstacles contrary to the teaching that you learned.  Avoid[1] them![2]  The Greek word translated to watch out was σκοπεῖν (a form of σκοπέω).  Jesus said (Luke 11:33-36 NET):

No one after lighting a lamp puts it in a hidden place[3] or under a basket, but on a lampstand, so that those who come in can see the light.[4]  Your eye is the lamp of your body.  When your eye is healthy, your whole body is full of light, but when it is diseased, your body is full of darkness.  Therefore see to it (σκόπει, another form of σκοπέω) that the light in you is not darkness.  If then your whole body is full of light, with no part in the dark, it will be as full of light as when the light of a lamp shines on you.

So much of the light in me has been darkness because I’ve mistrusted Jesus so often and misunderstood his teaching.  I can’t say now if I learned the teaching I was taught by others or misunderstood them, too.  A pastor stressed with one accord in a sermon I heard recently: When the Day of Pentecost had fully come, they were all with one accord[5] in one place.[6]  As I listened I realized that in the past I may have learned that the Holy Spirit came because the disciples were with one accord, or may not have come if the disciples had not been with one accord.

The pastor transitioned from with one accord (ομοθυμαδον) to a discussion of the importance of unity.  I’m not saying he was wrong to do that.  Being with one accord sounds a lot like the English word unity to me, too.  Here is a list of some of the Greek words translated unity in English Bibles: ἑνότητα, ἓν, συμβιβαζόμενον, σύνδεσμος and μία.  And I used the word some because I only searched the eleven English language Bibles contained in my Bible software.  So as a practical matter, not to stray too far afield, I’ll stick to with one accord.

Now I know that being with one accord as some work of the flesh (since the Holy Spirit had not yet been given), or as a righteousness of our own derived from some rules about how to be with one accord, could not be a prerequisite to receiving the Holy Spirit.  Being with one accord or of one mind comes from the fruit of the Spirit, and an open-ended forgiveness of one another.  And so I’m content not knowing the pastor’s teaching on this particular point since it is up to me to see to it that the light in [me] is not darkness.

“But Pastor so-and-so said,” won’t fly at the judgment seat of Christ.  Jesus knows everything his Holy Spirit has done to guide [us] into all truth.  And this particular pastor, to his credit, likened his own preaching to a local buffet restaurant: a lot of variety, not necessarily the best food and certainly not sufficient to sustain anyone throughout an entire week.  He encouraged Bible reading (which I instinctively translated Bible study) outside of the Sunday service.  I, for instance, didn’t recall that ομοθυμαδον (with one accord) may not have been original to Luke in Acts, until I studied the verse again at home.

For our momentary, light suffering is producing for us an eternal weight of glory, Paul wrote believers in Corinth, far beyond all comparison because we are not looking at (σκοπούντων, another form of σκοπέω) what can be seen but at what cannot be seen.  For what can be seen is temporary, but what cannot be seen is eternal.[7]  I admit that to watch out as a translation of σκοπεῖν (a form of σκοπέω) seemed like an emotional flee-for-your-lives kind of thing.  But looking at calms me that σκοπέω means more than a casual or fearful glance.  And the context—we are not looking at what can be seen but at what cannot be seen—reminds me to consider more than my initial reaction: “That’s not what I think I know!”

Ultimately, those who create dissensions and obstacles contrary to the teaching that you learned are to be avoided.  In other words, I will decide that God did not bring such people into my life for my benefit.  Perhaps I should pay close attention (σκοπῶν, another form of σκοπέω) to them and to the teaching before arriving at that conclusion (Galatians 6:1 NET Table):

Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness.  Pay close attention (σκοπῶν, another form of σκοπέω) to yourselves, so that you are not tempted too.

Therefore, if there is any encouragement in Christ, Paul wrote believers in Philippi, any comfort provided by love, any fellowship in the Spirit, any[8] affection or mercy, complete my joy and be of the same mind, by having the same love, being united in spirit, and having one purpose.  Instead of being motivated by[9] selfish ambition or[10] vanity, each of you should, in humility, be moved to treat one another as more important than yourself.  Each of you should be concerned[11] (σκοποῦντες, another form of σκοπέω) not only about your own interests, but about the interests of others[12] as well.[13]  To watch out (σκοπεῖν, a form of σκοπέω) for those who create dissensions and obstacles contrary to the teaching that you learned clearly entails being concerned (σκοποῦντες, another form of σκοπέω) about their interests as well as my own.

Be imitators of me, Paul continued, and watch carefully (σκοπεῖτε, another form of σκοπέω) those who are living this way,[14] just as you have us as an example.[15]  He described this way in some detail (Philippians 3:8-11, 12b, 13b-15 NET):

I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung![16] – that I may gain Christ, and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness.  My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like[17] him in his death, and so, somehow, to attain to the resurrection from[18] the dead…

I strive to lay hold of that for which Christ[19] Jesus also laid hold of me…

Forgetting the things that are behind and reaching out for the things that are ahead, with this goal in mind, I strive toward[20] the prize of the upward call of God in Christ Jesus.  Therefore let those of us who are “perfect” embrace this point of view.  If you think otherwise, God will reveal to you the error of your ways.

I confess that I try to create a space where it is God who reveals to others the error of their ways.  That seems so much more important than putting them into a position where they must submit to me.  Nevertheless, Paul concluded, let us live up to the standard that we have already attained.[21]  And he was fairly explicit why this way should be so carefully watched (Philippians 3:18, 19 NET):

For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ.  Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things.

So who were believers in Rome to watch out for, who were they looking at, paying close attention to, being concerned for and watching carefully?  Those who create dissensions and obstacles contrary to the teaching that [they] learned.  The Greek word translated who create dissensions was διχοστασίας (a form of διχοστασία).  Paul wrote believers in Corinth (1 Corinthians 3:3b-7 NKJV):

For where there are envy, strife, and divisions[22] (διχοστασίαι, another form of διχοστασία) among you, are you not carnal and behaving like mere men?  For when one says, “I am of Paul,” and another, “I am of Apollos,” are you not[23] carnal?[24]

Who[25] then is Paul, and who[26] is Apollos, but[27] ministers[28] through whom you believed, as the Lord gave to each one?  I planted, Apollos watered, but[29] God gave the increase.  So then neither he who plants is anything, nor he who waters, but God who gives the increase.

So those who create dissensions have attached themselves to a local church for some reason but are led by the flesh rather than the Holy Spirit.  There may be some question whether καὶ διχοστασίαι (NKJV: and divisions) was original here, but διχοστασίαι was clearly among those things listed as works of the flesh in Paul’s letter to believers in Galatia (Galatians 5:13-21[30] NET):

For you were called to freedom (1 Corinthians 10:23-33), brothers and sisters; only do not use your freedom as an opportunity to indulge your flesh, but through love serve one another.  For the whole law can be summed up in a single commandment, namely, “You must love your neighbor as yourself.”  However, if you continually bite and devour one another, beware that you are not consumed by one another.  But I say, live by the Spirit and you will not carry out the desires of the flesh.  For the flesh has desires that are opposed to the Spirit, 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.  But if you are led by the Spirit, you are not under the law.  Now the works of the flesh are obvious: sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions (διχοστασίαι, another form of διχοστασία), factions, envying, murder, drunkenness, carousing, and similar things.  I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Paul concluded: Now those who belong to Christ have crucified the flesh with its passions and desires.[31]  I no longer assume this means I will be immune to the passions and desires that result in the works of the flesh listed above.  Sometimes these passions and desires must be endured as an unpleasant fact, not unlike enduring crucifixion, hanging naked on a cross unable to act on them.  The real “cure,” here and now, is: live by the Spirit and you will not carry out the desires of the flesh.

Some contemporary churches do a poor job of growing up believers who are led by the Spirit, who rely on that inexhaustible supply of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[32] as a fountain of water springing up to eternal life.[33]  And here I begin to understand why the Holy Spirit stressed σκοπεῖν (a form of σκοπέω) as I began this study.

There is no law against the fruit of the Spirit.  One led by the Holy Spirit, who is watching out for another who creates dissensions, and paying close attention to the teaching, may well eschew avoidance of that other.  If one is informed by the Holy Spirit that the other has not yet learned how to be led by the Spirit, one may continue to act in love and kindness, goodness, faithfulness and gentleness, with joy, peace, patience and self-control toward the other who merely creates dissensions.  If we live by the Spirit, let us also behave in accordance with the Spirit.  Let us not become conceited, provoking one another, being jealous of one another.[34]

So I’ll turn my attention to those who create dissensions and obstacles contrary to the teaching that you learned.  The Greek word translated obstacles was σκάνδαλα (a form of σκάνδαλον).   Jesus’ explanation of the parable of the sower sets the tone for this consideration (Matthew 13:37-42 NET):

The one who sowed the good (καλὸν, a form of καλός) seed is the Son of Man.  The field is the world and the good (καλὸν, a form of καλός) 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 the[35] age, and the reapers are angels.  As the poisonous weeds are collected and burned[36] with fire, so it will be at the end of the[37] age.  The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin (σκάνδαλα, a form of σκάνδαλον) as well as all lawbreakers.  They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth.

A note (64) in the NET stated that throw them into the fiery furnace was a quote from Daniel 3:6.

Matthew 13:42a (NET Parallel Greek)

Daniel 3:6b (Septuagint BLB)

Daniel 3:6b (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 13:42 (NET)

Daniel 3:6b (NETS)

Daniel 3:6b (English Elpenor)

They will throw them into the fiery furnace Will be thrown in the furnace blazing with fire he shall be cast into the burning fiery furnace

Whatever the fiery furnace is, it is reserved for everything that causes sin (σκάνδαλα, a form of σκάνδαλον; KJV: things that offend) as well as all lawbreakers, poisonous weeds sown by the devil.  Granted, these are in the world (κόσμος) rather than a local church (ἐκκλησία), but it does add some weight and definition to the kind and caliber of dissensions they create.  But still, angels gather these poisonous weeds (ζιζάνια, a form of ζιζάνιον) at the end of the age since people here and now may uproot the wheat along with it.[38]

I’ll consider the next occurrences of forms of σκάνδαλον together.

Matthew 18:6, 7 (NET)

Luke 17:1, 2 (NET)

But if anyone causes one of these little ones who believe in me to sin (σκανδαλίσῃ, a form of σκανδαλίζω), it would be better for him to have a huge millstone hung around[39] his neck and to be drowned in the open sea. Jesus said to his[40] disciples, “Stumbling blocks (σκάνδαλα, a form of σκάνδαλον) are sure to come, but[41] woe to the one through whom they come!
Woe to the world because of stumbling blocks (σκανδάλων, another form of σκάνδαλον)!  It is[42] necessary that stumbling blocks (σκάνδαλα, a form of σκάνδαλον) come, but woe to the[43] person through whom they (σκάνδαλον) come. It would be better for him to have a millstone[44] tied around his neck and be thrown into the sea than for him to cause one of these little ones to sin (σκανδαλίσῃ, a form of σκανδαλίζω).

Here, I’ll suggest that causesto sin (KJV: shall offend) is so misleading a translation of σκανδαλίσῃ (likewise, causes sin as a translation of σκάνδαλα above) that it is probably wrong.  Most in Israel stumbled over Jesus: They stumbled[45] over the stumbling stone, just as it is written, “Look, I am laying in Zion a stone that will cause people to stumble and a rock that will make them fall (σκανδάλου, another form of σκάνδαλον; KJV: of offence), yet the one[46] who believes in him will not be put to shame.”[47]  So you who believe see his value, but for those who do not believe,[48] the stone[49] that the builders rejected has become the cornerstone, and a stumbling-stone and a rock to trip over (σκανδάλου, another form of σκάνδαλον).[50]  But I would be brazen indeed to suggest that Jesus caused Israel to sinThey stumble because they disobey the word, as they were destined to do.[51]

Forms of the verb σκανδαλίζω are what forms of the noun σκάνδαλον do.  So the precise sin or offense described here is to cause one of these little ones who believe in Jesus to reject Him.  Once again, the translators of the NET have recalled my religious milieu.

When I was a child, young women who got pregnant before marriage were secreted away and treated with varying degrees of contempt.  I asked why.  The answer was that they would cause other young women to sin.  But which was more offensive, more conducive to unbelief?  Young women proving that What is born of the flesh is flesh,[52] or the way their Christian elders treated them?  Now, with the threat of abortion, most are treated better.  Wouldn’t it have been better to have shown them God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control in the first place rather than requiring such coercion?  But we have another opportunity.

Same sex attraction (Romans 1:26, 27) is the wrath of Godrevealed from heaven against[53] those who have exchanged the truth of God for a lie and worshiped and served the creation rather than the Creator, who is blessed forever![54]  Many of our own children suffer his wrath in this way.  So, we can blame them, shun them, excommunicate them, or we can love our children and turn our hearts and minds reverently and repentantly to God, trying to discover exactly what it is about our worship or pedagogy[55] that has angered Him so.  Jesus’ teaching continued:

Matthew 18:8, 9 (NET)

Luke 17:3, 4 (NET)

If your hand or your foot causes you to sin (σκανδαλίζει, another form of σκανδαλίζω; KJV: offend thee), cut it off and throw it away.  It is better for you to enter life crippled or lame than to have two hands or two feet and be thrown into eternal fire. Watch yourselves!  If your brother sins, rebuke him.  If he repents, forgive him.
And if your eye causes you to sin (σκανδαλίζει, another form of σκανδαλίζω; KJV: offend thee), tear it out and throw it away.  It is better for you to enter into life with one eye than to have two eyes and be thrown into fiery hell. Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive him.”

I’ve had my own issue taking Jesus’ command to cut off a hand or foot and to tear out an eye too literally.  After addressing his disciples collectively in verse 3 Jesus spoke individually to them in verse 4.  The Greek word translated your in verses 8 and 9 is singular (σου) as are Ὂς (anyone) in verse 6 and οὗ (whom) in verse 7 continuing that individual address.  He was not referencing offices (1 Corinthians 12:12-26) in a local church.  I have heard it understood as a euphemistic reference to what one does, where one goes or what one sees, but I don’t plan to chase that particular rabbit in this essay.

My interest here is to contrast the ruthlessness of dealing with my own things that would turn faith away from Christ (my own faith or that of the little ones above) to the relative gentleness of dealing with others.  Granted, the Greek word translated sins in If your brother sins was ἁμάρτῃ (a form of ἁμαρτάνω) rather than a form of σκανδαλίζω.  And I have quoted it elsewhere as if it referred to generic sin.  It is better perhaps to consider it in context as a reference to one who has caused one of these little ones to turn away from faith in Christ.  As for the rebuke (ἐπιτίμησον, a form of ἐπιτιμάω) one would give such a sinner, I consider Peter’s rebuke of Jesus exemplary (Matthew 16:21-23 NET):

From that time on Jesus began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.  So Peter took him aside and began to rebuke (ἐπιτιμᾶν, another form of ἐπιτιμάω) him: “God forbid, Lord!  This must not happen to you!”  But he turned and said to Peter, “Get behind me, Satan!  You are a stumbling block (σκάνδαλον; KJV: an offence) to me,[56] because you are not setting your mind on God’s interests, but on man’s.”

Peter’s rebuke is exemplary as a warning because it was partially motivated by a misunderstanding of the Scriptures concerning the Messiah.  It is important to pay very close attention to the teachingGod’s interests rather than man’s.  And Peter’s rebuke was exemplary as a model because it was expressed as concern for Jesus’ well-being rather than as a doctrinal dispute.  (Consider Jesus’ rebuke of Saul on the road to Damascus [Acts 26:14] as well.)  Jesus did not avoid Peter when his rebuke had become a stumbling block (σκάνδαλον).

The Greek word translated avoid in the imperative—Avoid them—was ἐκκλίνετε (a form of ἐκκλίνω).  “There is no one righteous, Paul quoted David, not even one, there is no one who understands, there is no one who seeks God.  All have turned away (ἐξέκλιναν, another form of ἐκκλίνω), together they have become worthless;[57] there is no one who shows[58] kindness, not even one.”[59]  And Peter quoted David, too (1 Peter 3:10, 11 NET):

For the one who wants to love life and see good days must keep his[60] tongue from evil and his[61] lips from uttering deceit.  And[62] he must turn away (ἐκκλινάτω, another form of ἐκκλίνω) from evil and do good; he must seek peace and pursue it.

So Paul admonished believers in Rome to avoid those who create dissensions and obstacles contrary to the teaching that [they] learned as sinners turned away from God and those who want to love life and see good days were instructed to turn away from evil (κακοῦ, a form of κακός).  It’s a serious step, not to be taken lightly lest we become those who create dissensions and obstacles contrary to the teachingFor these are the kind who do not serve our Lord Christ,[63] Paul continued, but their own appetites.  By their smooth talk and flattery they deceive the minds of the naive.[64]

Tables of Romans 16:17; Luke 11:33; Philippians 2:1; 2:3, 4; 3:17; 3:8; 3:10-12; 3:14; 3:16; 1 Corinthians 3:3-6; Matthew 13:39, 40; 13:29; 18:6, 7; Luke 17:1, 2; Romans 9:32, 33; 1 Peter 2:7; Matthew 16:23; Romans 3:12; 1 Peter 3:10, 11Romans 16:18 and Galatians 4:19 comparing the NET and KJV follow.

Romans 16:17 (NET)

Romans 16:17 (KJV)

Now I urge you, brothers and sisters, to watch out for those who create dissensions and obstacles contrary to the teaching that you learned.  Avoid them! Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, σκοπεῖν τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα παρὰ τὴν διδαχὴν ἣν ὑμεῖς ἐμάθετε ποιοῦντας, καὶ ἐκκλίνετε ἀπ᾿ αὐτῶν παρακαλω δε υμας αδελφοι σκοπειν τους τας διχοστασιας και τα σκανδαλα παρα την διδαχην ην υμεις εμαθετε ποιουντας και εκκλινατε απ αυτων παρακαλω δε υμας αδελφοι σκοπειν τους τας διχοστασιας και τα σκανδαλα παρα την διδαχην ην υμεις εμαθετε ποιουντας και εκκλινατε απ αυτων

Luke 11:33 (NET)

Luke 11:33 (KJV)

No one after lighting a lamp puts it in a hidden place or under a basket, but on a lampstand, so that those who come in can see the light. No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Οὐδεὶς λύχνον ἅψας εἰς κρύπτην τίθησιν [οὐδὲ ὑπὸ τὸν μόδιον] ἀλλ᾿ ἐπὶ τὴν λυχνίαν, ἵνα οἱ εἰσπορευόμενοι τὸ φῶς βλέπωσιν. ουδεις δε λυχνον αψας εις κρυπτον τιθησιν ουδε υπο τον μοδιον αλλ επι την λυχνιαν ινα οι εισπορευομενοι το φεγγος βλεπωσιν ουδεις δε λυχνον αψας εις κρυπτην τιθησιν ουδε υπο τον μοδιον αλλ επι την λυχνιαν ινα οι εισπορευομενοι το φεγγος βλεπωσιν

Philippians 2:1 (NET)

Philippians 2:1 (KJV)

Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, any affection or mercy, If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Εἴ τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοί ει τις ουν παρακλησις εν χριστω ει τι παραμυθιον αγαπης ει τις κοινωνια πνευματος ει τινα σπλαγχνα και οικτιρμοι ει τις ουν παρακλησις εν χριστω ει τι παραμυθιον αγαπης ει τις κοινωνια πνευματος ει τις σπλαγχνα και οικτιρμοι

Philippians 2:3, 4 (NET)

Philippians 2:3, 4 (KJV)

Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

μηδὲν κατ᾿ ἐριθείαν μηδὲ κατὰ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν μηδεν κατα εριθειαν η κενοδοξιαν αλλα τη ταπεινοφροσυνη αλληλους ηγουμενοι υπερεχοντας εαυτων μηδεν κατα εριθειαν η κενοδοξιαν αλλα τη ταπεινοφροσυνη αλληλους ηγουμενοι υπερεχοντας εαυτων
Each of you should be concerned not only about your own interests, but about the interests of others as well. Look not every man on his own things, but every man also on the things of others.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

μὴ τὰ ἑαυτῶν |ἕκαστος| σκοποῦντες ἀλλὰ [καὶ] τὰ ἑτέρων ἕκαστοι μη τα εαυτων εκαστος σκοπειτε αλλα και τα ετερων εκαστος μη τα εαυτων εκαστος σκοπειτε αλλα και τα ετερων εκαστος

Philippians 3:17 (NET)

Philippians 3:17 (KJV)

Be imitators of me, brothers and sisters, and watch carefully those who are living this way, just as you have us as an example. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text

Συμμιμηταί μου γίνεσθε, ἀδελφοί, καὶ σκοπεῖτε τοὺς οὕτω περιπατοῦντας καθὼς ἔχετε τύπον ἡμᾶς συμμιμηται μου γινεσθε αδελφοι και σκοπειτε τους ουτως περιπατουντας καθως εχετε τυπον ημας συμμιμηται μου γινεσθε αδελφοι και σκοπειτε τους ουτως περιπατουντας καθως εχετε τυπον ημας

Philippians 3:8 (NET)

Philippians 3:8 (KJV)

More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! – that I may gain Christ, Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἀλλὰ μενοῦνγε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου, δι᾿ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα, ἵνα Χριστὸν κερδήσω αλλα μενουνγε και ηγουμαι παντα ζημιαν ειναι δια το υπερεχον της γνωσεως χριστου ιησου του κυριου μου δι ον τα παντα εζημιωθην και ηγουμαι σκυβαλα ειναι ινα χριστον κερδησω αλλα μεν ουν και ηγουμαι παντα ζημιαν ειναι δια το υπερεχον της γνωσεως χριστου ιησου του κυριου μου δι ον τα παντα εζημιωθην και ηγουμαι σκυβαλα ειναι ινα χριστον κερδησω

Philippians 3:10-12 (NET)

Philippians 3:10-12 (KJV)

My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ [τὴν] κοινωνίαν [τῶν] παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, του γνωναι αυτον και την δυναμιν της αναστασεως αυτου και την κοινωνιαν των παθηματων αυτου συμμορφουμενος τω θανατω αυτου του γνωναι αυτον και την δυναμιν της αναστασεως αυτου και την κοινωνιαν των παθηματων αυτου συμμορφουμενος τω θανατω αυτου
and so, somehow, to attain to the resurrection from the dead. If by any means I might attain unto the resurrection of the dead.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν ει πως καταντησω εις την εξαναστασιν των νεκρων ει πως καταντησω εις την εξαναστασιν των νεκρων
Not that I have already attained this – that is, I have not already been perfected – but I strive to lay hold of that for which Christ Jesus also laid hold of me. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι, διώκω δὲ εἰ καὶ καταλάβω, ἐφ᾿ ᾧ καὶ κατελήμφθην ὑπὸ Χριστοῦ [Ἰησοῦ] ουχ οτι ηδη ελαβον η ηδη τετελειωμαι διωκω δε ει και καταλαβω εφ ω και κατεληφθην υπο του χριστου ιησου ουχ οτι ηδη ελαβον η ηδη τετελειωμαι διωκω δε ει και καταλαβω εφ ω και κατεληφθην υπο του χριστου ιησου
Philippians 3:14 (NET)

Philippians 3:14 (KJV)

with this goal in mind, I strive toward the prize of the upward call of God in Christ Jesus. I press toward the mark for the prize of the high calling of God in Christ Jesus.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ κατα σκοπον διωκω επι το βραβειον της ανω κλησεως του θεου εν χριστω ιησου κατα σκοπον διωκω επι το βραβειον της ανω κλησεως του θεου εν χριστω ιησου

Philippians 3:16 (NET)

Philippians 3:16 (KJV)

Nevertheless, let us live up to the standard that we have already attained. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

πλὴν εἰς ὃ ἐφθάσαμεν, τῷ αὐτῷ στοιχεῖν πλην εις ο εφθασαμεν τω αυτω στοιχειν κανονι το αυτο φρονειν πλην εις ο εφθασαμεν τω αυτω στοιχειν κανονι το αυτο φρονειν

1 Corinthians 3:3-6 (NET)

1 Corinthians 3:3-6 (KJV)

for you are still influenced by the flesh.  For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people? For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε ετι γαρ σαρκικοι εστε οπου γαρ εν υμιν ζηλος και ερις και διχοστασιαι ουχι σαρκικοι εστε και κατα ανθρωπον περιπατειτε ετι γαρ σαρκικοι εστε οπου γαρ εν υμιν ζηλος και ερις και διχοστασιαι ουχι σαρκικοι εστε και κατα ανθρωπον περιπατειτε
For whenever someone says, “I am with Paul,” or “I am with Apollos,” are you not merely human? For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὅταν γὰρ λέγῃ τις· ἐγὼ μέν εἰμι Παύλου, ἕτερος δέ· ἐγὼ Ἀπολλῶ, οὐκ ἄνθρωποι ἐστε οταν γαρ λεγη τις εγω μεν ειμι παυλου ετερος δε εγω απολλω ουχι σαρκικοι εστε οταν γαρ λεγη τις εγω μεν ειμι παυλου ετερος δε εγω απολλω ουχι σαρκικοι εστε
What is Apollos, really?  Or what is Paul?  Servants through whom you came to believe, and each of us in the ministry the Lord gave us. Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Τί οὖν ἐστιν Ἀπολλῶς; τί δέ ἐστιν Παῦλος; διάκονοι δι᾿ ὧν ἐπιστεύσατε, καὶ ἑκάστῳ ὡς ὁ κύριος ἔδωκεν τις ουν εστιν παυλος τις δε απολλως αλλ η διακονοι δι ων επιστευσατε και εκαστω ως ο κυριος εδωκεν τις ουν εστιν παυλος τις δε απολλως αλλ η διακονοι δι ων επιστευσατε και εκαστω ως ο κυριος εδωκεν
I planted, Apollos watered, but God caused it to grow. I have planted, Apollos watered; but God gave the increase.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἐγὼ ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ θεὸς ἠύξανεν εγω εφυτευσα απολλως εποτισεν αλλ ο θεος ηυξανεν εγω εφυτευσα απολλως εποτισεν αλλ ο θεος ηυξανεν
Matthew 13:39, 40 (NET)

Matthew 13:39, 40 (KJV)

and the enemy who sows them is the devil.  The harvest is the end of the age, and the reapers are angels. The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος, ὁ δὲ θερισμὸς συντέλεια αἰῶνος ἐστιν, οἱ δὲ θερισταὶ ἄγγελοι εἰσιν ο δε εχθρος ο σπειρας αυτα εστιν ο διαβολος ο δε θερισμος συντελεια του αιωνος εστιν οι δε θερισται αγγελοι εισιν ο δε εχθρος ο σπειρας αυτα εστιν ο διαβολος ο δε θερισμος συντελεια του αιωνος εστιν οι δε θερισται αγγελοι εισιν
As the poisonous weeds are collected and burned with fire, so it will be at the end of the age. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὥσπερ οὖν συλλέγεται τὰ ζιζάνια καὶ πυρὶ [κατα]καίεται, οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος ωσπερ ουν συλλεγεται τα ζιζανια και πυρι κατακαιεται ουτως εσται εν τη συντελεια του αιωνος τουτου ωσπερ ουν συλλεγεται τα ζιζανια και πυρι καιεται ουτως εσται εν τη συντελεια του αιωνος τουτου

Matthew 13:29 (NET)

Matthew 13:29 (KJV)

But he said, ‘No, since in gathering the darnel you may uproot the wheat along with it. But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὁ δέ φησιν· οὔ, μήποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον ο δε εφη ου μηποτε συλλεγοντες τα ζιζανια εκριζωσητε αμα αυτοις τον σιτον ο δε εφη ου μηποτε συλλεγοντες τα ζιζανια εκριζωσητε αμα αυτοις τον σιτον

Matthew 18:6, 7 (NET)

Matthew 18:6, 7 (KJV)

But if anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone hung around his neck and to be drowned in the open sea. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ὂς δ᾿ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος επι τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος εις τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης
Woe to the world because of stumbling blocks)!  It is necessary that stumbling blocks come, but woe to the person through whom they come. Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων· ἀνάγκη γὰρ ἐλθεῖν τὰ σκάνδαλα, πλὴν οὐαὶ τῷ ἀνθρώπῳ δι᾿ οὗ τὸ σκάνδαλον ἔρχεται ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ εστιν ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω εκεινω δι ου το σκανδαλον ερχεται ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ εστιν ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω εκεινω δι ου το σκανδαλον ερχεται
Luke 17:1, 2 (NET)

Luke 17:1, 2 (KJV)

Jesus said to his disciples, “Stumbling blocks are sure to come, but woe to the one through whom they come! Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text

Εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ· ἀνένδεκτον ἐστιν τοῦ τὰ σκάνδαλα μὴ ἐλθεῖν, πλὴν οὐαὶ δι᾿ οὗ ἔρχεται ειπεν δε προς τους μαθητας ανενδεκτον εστιν του μη ελθειν τα σκανδαλα ουαι δε δι ου ερχεται ειπεν δε προς τους μαθητας ανενδεκτον εστιν του μη ελθειν τα σκανδαλα ουαι δε δι ου ερχεται
It would be better for him to have a millstone tied around his neck and be thrown into the sea than for him to cause one of these little ones to sin. It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

λυσιτελεῖ αὐτῷ εἰ λίθος μυλικὸς περίκειται περὶ τὸν τράχηλον αὐτοῦ καὶ ἔρριπται εἰς τὴν θάλασσαν ἢ ἵνα σκανδαλίσῃ τῶν μικρῶν τούτων ἕνα λυσιτελει αυτω ει μυλος ονικος περικειται περι τον τραχηλον αυτου και ερριπται εις την θαλασσαν η ινα σκανδαλιση ενα των μικρων τουτων λυσιτελει αυτω ει μυλος ονικος περικειται περι τον τραχηλον αυτου και ερριπται εις την θαλασσαν η ινα σκανδαλιση ενα των μικρων τουτων

Romans 9:32, 33 (NET)

Romans 9:32, 33 (KJV)

Why not?  Because they pursued it not by faith but (as if it were possible) by works.  They stumbled over the stumbling stone, Wherefore?  Because they sought it not by faith, but as it were by the works of the law.  For they stumbled at that stumblingstone;

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

διὰ τί; ὅτι οὐκ ἐκ πίστεως ἀλλ᾿ ὡς ἐξ ἔργων· προσέκοψαν τῷ λίθῳ τοῦ προσκόμματος δια τι οτι ουκ εκ πιστεως αλλ ως εξ εργων νομου προσεκοψαν γαρ τω λιθω του προσκομματος δια τι οτι ουκ εκ πιστεως αλλ ως εξ εργων νομου προσεκοψαν γαρ τω λιθω του προσκομματος
just as it is written, “Look, I am laying in Zion a stone that will cause people to stumble and a rock that will make them fall, yet the one who believes in him will not be put to shame.” As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text

καθὼς γέγραπται ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου, καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται καθως γεγραπται ιδου τιθημι εν σιων λιθον προσκομματος και πετραν σκανδαλου και πας ο πιστευων επ αυτω ου καταισχυνθησεται καθως γεγραπται ιδου τιθημι εν σιων λιθον προσκομματος και πετραν σκανδαλου και πας ο πιστευων επ αυτω ου καταισχυνθησεται

1 Peter 2:7 (NET)

1 Peter 2:7 (KJV)

So you who believe see his value, but for those who do not believe, the stone that the builders rejected has become the cornerstone, Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὑμῖν οὖν ἡ τιμὴ τοῖς πιστεύουσιν, ἀπιστοῦσιν δὲ λίθος ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας υμιν ουν η τιμη τοις πιστευουσιν απειθουσιν δε λιθον ον απεδοκιμασαν οι οικοδομουντες ουτος εγενηθη εις κεφαλην γωνιας υμιν ουν η τιμη τοις πιστευουσιν απειθουσιν δε λιθον ον απεδοκιμασαν οι οικοδομουντες ουτος εγενηθη εις κεφαλην γωνιας
Matthew 16:23 (NET)

Matthew 16:23 (KJV)

But he turned and said to Peter, “Get behind me, Satan!  You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.” But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὁ δὲ στραφεὶς εἶπεν τῷ Πέτρῳ· ὕπαγε ὀπίσω μου, σατανᾶ· σκάνδαλον εἶ ἐμοῦ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων ο δε στραφεις ειπεν τω πετρω υπαγε οπισω μου σατανα σκανδαλον μου ει οτι ου φρονεις τα του θεου αλλα τα των ανθρωπων ο δε στραφεις ειπεν τω πετρω υπαγε οπισω μου σατανα σκανδαλον μου ει οτι ου φρονεις τα του θεου αλλα τα των ανθρωπων
Romans 3:12 (NET)

Romans 3:12 (KJV)

All have turned away, together they have become worthless; there is no one who shows kindness, not even one.” They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν οὐκ ἔστιν || ποιῶν χρηστότητα, [οὐκ ἔστιν] ἕως ἑνός παντες εξεκλιναν αμα ηχρειωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος παντες εξεκλιναν αμα ηχρειωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος
1 Peter 3:10, 11 (NET)

1 Peter 3:10, 11 (KJV)

For the one who wants to love life and see good days must keep his tongue from evil and his lips from uttering deceit. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text

ὁ γὰρ θέλων ζωὴν ἀγαπᾶν καὶ ἰδεῖν ἡμέρας ἀγαθὰς παυσάτω τὴν γλῶσσαν ἀπὸ κακοῦ καὶ χείλη τοῦ μὴ λαλῆσαι δόλον, ο γαρ θελων ζωην αγαπαν και ιδειν ημερας αγαθας παυσατω την γλωσσαν αυτου απο κακου και χειλη αυτου του μη λαλησαι δολον ο γαρ θελων ζωην αγαπαν και ιδειν ημερας αγαθας παυσατω την γλωσσαν αυτου απο κακου και χειλη αυτου του μη λαλησαι δολον
And he must turn away from evil and do good; he must seek peace and pursue it. Let him eschew evil, and do good; let him seek peace, and ensue it.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἐκκλινάτω δὲ ἀπὸ κακοῦ καὶ ποιησάτω ἀγαθόν, ζητησάτω εἰρήνην καὶ διωξάτω αὐτήν εκκλινατω απο κακου και ποιησατω αγαθον ζητησατω ειρηνην και διωξατω αυτην εκκλινατω απο κακου και ποιησατω αγαθον ζητησατω ειρηνην και διωξατω αυτην

Romans 16:18 (NET)

Romans 16:18 (KJV)

For these are the kind who do not serve our Lord Christ, but their own appetites.  By their smooth talk and flattery they deceive the minds of the naive. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

οἱ γὰρ τοιοῦτοι τῷ κυρίῳ ἡμῶν Χριστῷ οὐ δουλεύουσιν ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ, καὶ διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσιν τὰς καρδίας τῶν ἀκάκων οι γαρ τοιουτοι τω κυριω ημων ιησου χριστω ου δουλευουσιν αλλα τη εαυτων κοιλια και δια της χρηστολογιας και ευλογιας εξαπατωσιν τας καρδιας των ακακων οι γαρ τοιουτοι τω κυριω ημων ιησου χριστω ου δουλευουσιν αλλα τη εαυτων κοιλια και δια της χρηστολογιας και ευλογιας εξαπατωσιν τας καρδιας των ακακων
Galatians 4:19 (NET)

Galatians 4:19 (KJV)

My children – I am again undergoing birth pains until Christ is formed in you! My little children, of whom I travail in birth again until Christ be formed in you,

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

|τέκνα| μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν τεκνια μου ους παλιν ωδινω αχρις ου μορφωθη χριστος εν υμιν τεκνια μου ους παλιν ωδινω αχρις ου μορφωθη χριστος εν υμιν

[1] The NET parallel Greek text and NA28 had ἐκκλίνετε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκκλινατε.

[2] Romans 16:17 (NET)

[3] The NET parallel Greek text, NA28 and Byzantine Majority Text had κρύπτην here, where the Stephanus Textus Receptus had κρυπτον (KJV: a secret place).

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

[5] The Stephanus Textus Receptus and Byzantine Majority Text had ομοθυμαδον here, where the NET parallel Greek text and NA28 had ὁμοῦ (NET: together).

[6] Acts 2:1 (NKJV) Table

[7] 2 Corinthians 4:17, 18 (NET)

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

[9] The NET parallel Greek text and NA28 had κατ᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατα.

[10] The NET parallel Greek text and NA28 had μηδὲ κατὰ here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply η.

[11] The NET parallel Greek text and NA28 had σκοποῦντες here, where the Stephanus Textus Receptus and Byzantine Majority Text had σκοπειτε (KJV: Lookon).

[12] The NET parallel Greek text and NA28 had ἕκαστοι here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκαστος.

[13] Philippians 2:1-4 (NET)

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

[15] Philippians 3:17 (NET)

[16] The Stephanus Textus Receptus and Byzantine Majority Text had ειναι following dung.  The NET parallel Greek text and NA28 did not.

[17] The NET parallel Greek text and NA28 had συμμορφιζόμενος here, where the Stephanus Textus Receptus and Byzantine Majority Text had συμμορφουμενος (KJV: being made conformable).

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

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

[20] The NET parallel Greek text and NA28 had εἰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had επι.

[21] Philippians 3:16 (NET) The Stephanus Textus Receptus and Byzantine Majority Text had κανονι το αυτο φρονειν (KJV: by the same rule, let us mind the same thing) here.  The NET parallel Greek text and NA28 did not.

[22] The Stephanus Textus Receptus and Byzantine Majority Text had και διχοστασιαι (KJV: and divisions) here.  The NET parallel Greek text and NA28 did not.

[23] The Stephanus Textus Receptus and Byzantine Majority Text had ουχι here, where the NET parallel Greek text and NA28 had οὐκ.

[24] The Stephanus Textus Receptus and Byzantine Majority Text had σαρκικοι here, where the NET parallel Greek text and NA28 had ἄνθρωποι (NET: merely human).

[25] The Stephanus Textus Receptus and Byzantine Majority Text had τις here, where the NET parallel Greek text and NA28 had Τί.

[26] The Stephanus Textus Receptus and Byzantine Majority Text had τις here, where the NET parallel Greek text and NA28 had τί.

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

[28] The Stephanus Textus Receptus and Byzantine Majority Text had η preceding ministers.  The NET parallel Greek text and NA28 did not.

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

[30] Table1 (Galations 5:14, 15); Table2 (Galatians 5:17); Table3 (Galatians 5:19-21)

[31] Galatians 5:24 (NET)

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

[33] John 4:14b (NET) Table

[34] Galatians 5:25, 26 (NET)

[35] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding age.  The NET parallel Greek text and NA28 did not.

[36] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had κατακαίεται here, where the Byzantine Majority Text had καιεται.

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

[38] Matthew 13:29b (NET)

[39] The NET parallel Greek text and NA28 had περὶ here, where the Stephanus Textus Receptus had επι (KJV: about) and the Byzantine Majority Text had εις.

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

[41] The NET parallel Greek text and NA28 had πλὴν here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

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

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

[44] The Greek words translated millstone in the NET parallel Greek text and NA28 were λίθος μυλικὸς, and μυλος ονικος in the Stephanus Textus Receptus and Byzantine Majority Text.

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

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

[47] Romans 9:32b, 33 (NET)

[48] The NET parallel Greek text and NA28 had ἀπιστοῦσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had απειθουσιν (KJV: be disobedient).

[49] The NET parallel Greek text and NA28 had λίθος here, where the Stephanus Textus Receptus and Byzantine Majority Text had λιθον.

[50] 1 Peter 2:7, 8a (NET)

[51] 1 Peter 2:8b (NET)

[52] John 3:6a (NET)

[53] Romans 1:18a (NET)

[54] Romans 1:25 (NET)

[55] I’m including pedagogy here for three reasons:

1) It is my own bias that pedagogical practices are the general issue in question (whether in transmission or reception) and may have some bearing on this specific situation.  Paul’s letter to believers in Galatia was addressed to: My little children, for whom I labor in birth again until Christ is formed in you (Galatians 4:19 NKJV).  I labored more at my day job than at ensuring that Christ was formed in my children because they were mostly compliant and obeyed most of my rules.

2) If the science indicating that sexual orientation is set in utero is falsified, the influence of our pedagogy on our children’s worship practices takes precedence over our worship practices:

Alicia Garcia-Falgueras, Dick Swaab, “Sexual Hormones and the Brain: An Essential Alliance for Sexual Identity and Sexual Orientation,” ResearchGate, January 2010: “The human fetal brain develops in the male direction through a direct action of testosterone and in the female direction through the absence of such an action.  During the intrauterine period, gender identity (the conviction of belonging to the male or female gender), sexual orientation, cognition, aggression and other behaviors are programmed in the brain in a sexually differentiated way.  Sexual differentiation of the genitals takes place in the first 2 months of pregnancy, whereas sexual differentiation of the brain starts in the second half of pregnancy.  This means that in the event of an ambiguous sex at birth, the degree of masculinization of the genitals may not reflect the degree of masculinization of the brain.”

3) If the science indicating that sexual orientation is set in utero is not falsified, the pedagogical practices of our ancestors certainly had some influence on our worship practices. And they shall confess their iniquity, and the iniquity of their fathers, in their treachery which they committed against Me, and also that they have walked contrary unto Me (Leviticus 26:40 Tanakh).

[56] The NET parallel Greek text and NA28 had ἐμοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μου.

[57] The NET parallel Greek text and NA28 had ἠχρεώθησαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηχρειωθησαν (KJV: they arebecome unprofitable).

[58] The NET parallel Greek text and NA28 had the article preceding shows.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[59] Romans 3:10b-12 (NET)

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

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

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

[63] The Stephanus Textus Receptus and Byzantine Majority Text had ιησου (KJV: Jesus) preceding Christ.  The NET parallel Greek text and NA28 did not.

[64] Romans 16:18 (NET)

Fear – Deuteronomy, Part 12

I’ve been considering yehôvâh’s fearful pronouncement: I punish (pâqadפקדthe sons, grandsons, and great-grandsons for the sin of the fathers who reject me[1]  By way of review, I didn’t find anything about the Hebrew word itself that would compel anyone to translate פקד (pâqad) I punish.  While I don’t have any particular quarrel with calling the plague of Exodus 32:35 a punishment, I’m not convinced it justifies translating pâqad I punish (פקדי) and I will indeed punish (ופקדתי) beyond this limited context.[2]

After a kind of thought experiment I concluded that the translation of פקד (pâqad) as I punish in Deuteronomy 5:9 was a perpetuation of an erroneous popular notion of religious minds that was clearly corrected in Ezekiel 18.[3]   Though the fixation on punishment in Leviticus 18:25 is difficult for me to unravel, it hasn’t really dissuaded me from the idea that yehôvâh visits iniquity itself upon descendants to consign all to disobedience, so that he may show mercy to them all.[4]

Here I’ll focus on ʽâvôn in Exodus, and though I’ve already considered Exodus 20:5 I want to start there again from a slightly different perspective.  I’m comparing/contrasting the NET and Tanakh as relatively contemporary translations of the Hebrew from Christian and Jewish perspectives respectively, and the Septuagint as a more ancient Jewish perspective.

Exodus 20:3-6 (NET)

Exodus 20:3-6 (Tanakh)

You shall have no other gods before me [Table]. Thou shalt have no other gods before Me.
You shall not make for yourself a carved image or any likeness of anything that is in heaven above or that is on the earth beneath or that is in the water below [Table]. Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;
You shall not bow down to them or serve them, for I, the Lord, your God, am a jealous God, responding (pâqad, פקד) to the transgression (ʽâvôn, עון) of fathers by dealing with children to the third and fourth generations of those who reject me [Table], thou shalt not bow down unto them, nor serve them; for I HaShem thy G-d am a jealous G-d, visiting (pâqad, פקד) the iniquity (ʽâvôn, עון) of the fathers upon the children unto the third and fourth generation of them that hate Me;
and showing covenant faithfulness to a thousand generations of those who love me and keep my commandments [Table]. and showing mercy unto the thousandth generation of them that love Me and keep My commandments.

The translators of the NET would not quite enshrine the idea that yehôvâh punishes children, grandchildren and great-grandchildren for the sins of the father in the ten commandments.  Though one might argue that—responding to the transgression of fathers by dealing—is scarcely different if one already has that idea in mind, it is a move away from: punishing the children for the sin of the parents (NIV), punishing the children for the fathers’ iniquity (CSB), I will punish your families (CEV), I bring punishment on those who hate me and on their descendants (GNT), punishing the children for the fathers’ sin (HCSB), punishing the children for the iniquity of the parents (ISV) or I punish children for their parents’ sins (GWT).[5]  All of these translations follow the idea in the Septuagint that visiting (פקד) iniquity (עון) is equivalent to “repaying” (ἀποδιδοὺς, a form of ἀποδίδωμι) “sins” (ἁμαρτίας, a form of ἁμαρτία).

Exodus 20:3-6 (Septuagint)

Exodus 20:3-6 (NETS)

οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ [Table] You shall have no other gods besides Me.
οὐ ποιήσεις σεαυτῷ εἴδωλον οὐδὲ παντὸς ὁμοίωμα ὅσα ἐν τῷ οὐρανῷ ἄνω καὶ ὅσα ἐν τῇ γῇ κάτω καὶ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς γῆς [Table] You shall not make for yourself an idol or likeness of anything whatever is in heaven above and whatever is in the earth beneath and whatever is in the waters beneath the earth.
οὐ προσκυνήσεις αὐτοῖς οὐδὲ μὴ λατρεύσῃς αὐτοῖς ἐγὼ γάρ εἰμι κύριος ὁ θεός σου θεὸς ζηλωτὴς ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἕως τρίτης καὶ τετάρτης γενεᾶς τοῖς μισοῦσίν με [Table] You shall not do obeisance to them, nor are you to serve them, for I am the Lord your God, a jealous god, repaying (ἀποδιδοὺς, a form of ἀποδίδωμι) sins (ἁμαρτίας, a form of ἁμαρτία) of fathers upon children up to the third and fourth generation to those who hate me,
καὶ ποιῶν ἔλεος εἰς χιλιάδας τοῖς ἀγαπῶσίν με καὶ τοῖς φυλάσσουσιν τὰ προστάγματά μου [Table] and doing mercy unto thousands, for those who love me and keep my ordinances.

Admittedly, my own idea is more like I lay the sins of the parents upon their children; the entire family is affected in the New Living Translation.  But I didn’t come to it by reading the NLT, and I’m way too snobby to cite it as support.  The next occurrence of ʽâvôn includes an occurrence of nâśâʼ.

Exodus 28:36-38 (NET)

Exodus 28:36-38 (Tanakh)

“You are to make a plate of pure gold and engrave on it the way a seal is engraved: “Holiness to the Lord.” And thou shalt make a plate of pure gold, and engrave upon it, like the engravings of a signet: HOLY TO THE HaShem.
You are to attach to it a blue cord so that it will be on the turban; it is to be on the front of the turban, And thou shalt put it on a thread of blue, and it shall be upon the mitre; upon the forefront of the mitre it shall be.
It will be on Aaron’s forehead, and Aaron will bear (nâśâʼ, ונשׁא) the iniquity (ʽâvôn, עון) of the holy things, which the Israelites are to sanctify by all their holy gifts; it will always be on his forehead, for their acceptance before the Lord. And it shall be upon Aaron’s forehead, and Aaron shall bear the iniquity committed in the holy things, which the children of Israel shall hallow, even in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before HaShem.

I won’t pretend that I understand the iniquity of the holy things or the iniquity committed in the holy things.  Nor will I chase that rabbit.  I want to stay focused.  The translators of the Septuagint took a different tack that actually makes more sense when considering the next occurrence of ʽâvôn also rather than this one alone.

Exodus 28:36-38 (Septuagint)

Exodus 28:32-34 (NETS)

καὶ ποιήσεις πέταλον χρυσοῦν καθαρὸν καὶ ἐκτυπώσεις ἐν αὐτῷ ἐκτύπωμα σφραγῖδος ἁγίασμα κυρίου And you shall make a pure gold thin plate and shall put in relief in it the relief of the seal “Holiness of the Lord.”
καὶ ἐπιθήσεις αὐτὸ ἐπὶ ὑακίνθου κεκλωσμένης καὶ ἔσται ἐπὶ τῆς μίτρας κατὰ πρόσωπον τῆς μίτρας ἔσται And you shall place it on twisted blue, and it shall be on the headdress. It shall be at the front of the headdress.
καὶ ἔσται ἐπὶ τοῦ μετώπου Ααρων καὶ ἐξαρεῖ Ααρων τὰ ἁμαρτήματα τῶν ἁγίων ὅσα ἂν ἁγιάσωσιν οἱ υἱοὶ Ισραηλ παντὸς δόματος τῶν ἁγίων αὐτῶν καὶ ἔσται ἐπὶ τοῦ μετώπου Ααρων διὰ παντός δεκτὸν αὐτοῖς ἔναντι κυρίου And it shall be on the forehead of Aaron, and Aaron shall take away (ἐξαρεῖ, a form of ἐξαίρω) the sins (ἁμαρτήματα, a form of ἁμάρτημα) of the holy things, whichever the sons of Israel have consecrated, every donation of their holy things.  And it shall be on Aaron’s forehead always, making them acceptable before the Lord.
Exodus 28: 42, 43 (NET)

Exodus 28:42, 43 (Tanakh)

Make for them linen undergarments to cover their naked bodies; they must cover from the waist to the thighs. And thou shalt make them linen breeches to cover the flesh of their nakedness; from the loins even unto the thighs they shall reach.
These must be on Aaron and his sons when they enter to the tent of meeting, or when they approach the altar to minister in the Holy Place, so that they bear (nâśâʼ, ישׁאו) no iniquity (ʽâvôn, עון) and die. It is to be a perpetual ordinance for him and for his descendants after him. And they shall be upon Aaron, and upon his sons, when they go in unto the tent of meeting, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die; it shall be a statute for ever unto him and unto his seed after him.

In the former example Aaron will bear (nâśâʼ, ונשׁא) the iniquity (ʽâvôn, עון) of the holy things.  In the latter example Aaron and his sons wear underwear so that they bear (nâśâʼ, ישׁאו) no iniquity (ʽâvôn, עון) and die.  The translators of the Septuagint resolved this dilemma by translating ונשׁא (nâśâʼ) ἐξαρεῖ (a form of ἐξαίρω; NETS: “shall take away”) and ישׁאו (nâśâʼ) ἐπάξονται (a form of ἐπάγω; NETS: “shall…bring onto”).

Exodus 28: 42, 43 (Septuagint)

Exodus 28:38, 39 (NETS)

καὶ ποιήσεις αὐτοῖς περισκελῆ λινᾶ καλύψαι ἀσχημοσύνην χρωτὸς αὐτῶν ἀπὸ ὀσφύος ἕως μηρῶν ἔσται And you shall make for them linen drawers to hide the shame of their flesh; from hip to thighs they shall be.
καὶ ἕξει Ααρων αὐτὰ καὶ οἱ υἱοὶ αὐτοῦ ὡς ἂν εἰσπορεύωνται εἰς τὴν σκηνὴν τοῦ μαρτυρίου ἢ ὅταν προσπορεύωνται λειτουργεῖν πρὸς τὸ θυσιαστήριον τοῦ ἁγίου καὶ οὐκ ἐπάξονται πρὸς ἑαυτοὺς ἁμαρτίαν ἵνα μὴ ἀποθάνωσιν νόμιμον αἰώνιον αὐτῷ καὶ τῷ σπέρματι αὐτοῦ μετ᾽ αὐτόν And Aaron and his sons shall wear them, whenever they enter the tent of witness or whenever they come near the altar of the holy place to minister, and they shall not bring onto (ἐπάξονται, a form of ἐπάγω) themselves sin (ἁμαρτίαν, another form of ἁμαρτία), lest they die: a perpetual precept for him and his seed after him.

And I would consider death an extreme punishment for bearing iniquity.  The next occurrences of ʽâvôn also include an occurrence of nâśâʼ.

Exodus 34:5-7 (NET)

Exodus 34:5-7 (Tanakh)

The Lord (yehôvâh, יהוה) descended in the cloud and stood with him there and proclaimed the Lord (yehôvâh, יהוה) by name. And HaShem descended in the cloud, and stood with him there, and proclaimed the name of HaShem.
The Lord (yehôvâh, יהוה) passed by before him and proclaimed: “The Lord (yehôvâh, יהוה), the Lord (yehôvâh, יהוה), the compassionate and gracious God (ʼêl, אל), slow to anger, and abounding in loyal love and faithfulness, And HaShem passed by before him, and proclaimed: ‘The HaShem, HaShem, G-d, merciful and gracious, long-suffering, and abundant in goodness and truth;
keeping loyal love for thousands, forgiving (nâśâʼ, נשׁא) iniquity (ʽâvôn, עון) and transgression and sin. But he by no means leaves the guilty unpunished, responding (pâqad, פקד) to the transgression (ʽâvôn, עון) of fathers by dealing with children and children’s children, to the third and fourth generation.” keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty;[6] visiting (pâqad, פקד) the iniquity (ʽâvôn, עון) of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’

Exodus 34:5-7 (Septuagint)

Exodus 34:5-7 (NETS)

καὶ κατέβη κύριος ἐν νεφέλῃ καὶ παρέστη αὐτῷ ἐκεῖ καὶ ἐκάλεσεν τῷ ὀνόματι κυρίου And the Lord descended in a cloud, and he stood beside him there, and he called in the name of the Lord.
καὶ παρῆλθεν κύριος πρὸ προσώπου αὐτοῦ καὶ ἐκάλεσεν κύριος ὁ θεὸς οἰκτίρμων καὶ ἐλεήμων μακρόθυμος καὶ πολυέλεος καὶ ἀληθινὸς And the Lord passed by before his face, and he called, “The Lord, the Lord God is compassionate and merciful, patient and very merciful and truthful
καὶ δικαιοσύνην διατηρῶν καὶ ποιῶν ἔλεος εἰς χιλιάδας ἀφαιρῶν ἀνομίας καὶ ἀδικίας καὶ ἁμαρτίας καὶ οὐ καθαριεῖ τὸν ἔνοχον ἐπάγων ἀνομίας πατέρων ἐπὶ τέκνα καὶ ἐπὶ τέκνα τέκνων ἐπὶ τρίτην καὶ τετάρτην γενεάν and preserving righteousness and doing mercy for thousands, taking away (ἀφαιρῶν, a form of ἀφαιρέω) acts of lawlessness (ἀνομίας, a form of ἀνομία) and of injustice and sins, and he will not acquit the guilty person, bringing (ἐπάγων, another form of ἐπάγω) lawless acts (ἀνομίας, a form of ἀνομία) of fathers upon children and upon children of children, upon the third and fourth generation.”

Here the translators of the NET and Tanakh agreed that נשׁא (nâśâʼ) should be translated forgiving, while the translators of the Septuagint chose ἀφαιρῶν (a form of ἀφαιρέω; NETS: “taking away”).  One can appreciate the problem: How could yehôvâh bear iniquity (not to mention transgression and sin) if that made Aaron and his sons liable to death?  Of course, if I let the Hebrew words stand as is and learn from them, and believe that yehôvâh took on human flesh and became Jesus the Christ, I have a gospel message foretold to Moses in the long name of God.

So what did Moses know and when did he know it?  Following yehôvâh’s self-revelation Moses didn’t ask Him to bear (nâśâʼ) Israel’s iniquity.

Exodus 34: 8, 9 (NET)

Exodus 34: 8, 9 (Tanakh)

Moses quickly bowed to the ground and worshiped And Moses made haste, and bowed his head toward the earth, and worshipped.
and said, “If now I have found favor in your sight, O Lord, let my Lord go among us, for we are a stiff-necked people; pardon (sâlach, וסלחת) our iniquity (ʽâvôn, לעוננו) and our sin, and take us for your inheritance.” And he said: ‘If now I have found grace in Thy sight, O L-rd, let the L-rd, I pray Thee, go in the midst of us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for Thine inheritance.’

Moses asked for וסלחת (sâlach) instead.  And yehôvâh gave them rules and rituals (Exodus 34:10-27) that when they transgressed them they might seek a remedy through confession, sacrifice and other rituals to receive sâlach.  The translators of the Septuagint, on the other hand, turned Moses’ request into a prophecy of the new covenant (Jeremiah 31:31-34).

Exodus 34: 8, 9 (Septuagint)

Exodus 34: 8, 9 (NETS)

καὶ σπεύσας Μωυσῆς κύψας ἐπὶ τὴν γῆν προσεκύνησεν And quickly, bowing down to the earth, Moyses did obeisance
καὶ εἶπεν εἰ εὕρηκα χάριν ἐνώπιόν σου συμπορευθήτω ὁ κύριός μου μεθ᾽ ἡμῶν ὁ λαὸς γὰρ σκληροτράχηλός ἐστιν καὶ ἀφελεῖς σὺ τὰς ἁμαρτίας ἡμῶν καὶ τὰς ἀνομίας ἡμῶν καὶ ἐσόμεθα σοί and said, “If I have found favor before you, let my Lord go together with us. For the people are stiff-necked, and you shall take away (ἀφελεῖς, another form of ἀφαιρέω) our sins (ἁμαρτίας, a form of ἁμαρτία) and lawless acts (ἀνομίας, a form of ἀνομία), and we will be yours.”

If they had the law, the rituals and the sacrifices in mind, hear what may well be Jesus’ teaching to his disciples in the days between his resurrection and ascension (Hebrews 10:1-4 NET):

For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship.  For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have no further consciousness of sin?  But in those sacrifices there is a reminder of sins year after year.  For the blood of bulls and goats cannot take away (ἀφαιρεῖν, another form ἀφαιρέω) sins (ἁμαρτίας, a form of ἁμαρτία).

A table of forms of ʽâvôn in Exodus and their translations in the KJV and NET follows.

Form of ʽâvôn

Reference

KJV

NET

עון Exodus 20:5 …visiting the iniquity of the fathers upon the children… …responding to the transgression of fathers…
Exodus 28:38 …that Aaron may bear the iniquity of the holy things… …and Aaron will bear the iniquity of the holy things…
Exodus 28:43 …that they bear not iniquity, and die… …so that they bear no iniquity and die.
Exodus 34:7 …forgiving iniquity and transgression and sin… …forgiving iniquity and transgression and sin.
Exodus 34:7 …visiting the iniquity of the fathers upon the children… …responding to the transgression of fathers by dealing with children…
לעוננו Exodus 34:9 …and pardon our iniquity and our sin… …pardon our iniquity and our sin…

[1] Deuteronomy 5:9b (NET)

[2] Exodus 32:34b (NET)

[3] Fear – Deuteronomy, Part 9

[4] Romans 11:32b (NET)

[5] See: Bible Hub

[6] The clauses: But he by no means leaves the guilty unpunished, and, and that will by no means clear the guilty are translations of three Hebrew words, two of which are forms of nâqâh.  First, ונקה (nâqâh), second, לא (lôʼ); third, ינקה (nâqâh).

Romans, Part 90

Paul wrote believers in Rome (Romans 15:28, 29 NET):

Therefore after I have completed this [contribution for the poor among the saints in Jerusalem[1]] and have safely delivered this bounty to them, I will set out for Spain by way of you, and I know that when I come to you I will come in the fullness of Christ’s blessing.

The Greek word translated fullness was πληρώματι (a form of πλήρωμα).  Paul had written about his fellow countrymen: Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration (πλήρωμα; KJV: fulness) bring?[2]  For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?[3]

Elsewhere he wrote, when the appropriate (πλήρωμα; KJV: fulness) time had come, God sent out his Son, born of a woman, born under the law, to redeem those who were under the law, so that we may be adopted as sons with full rights.  And because you are sons, God sent the Spirit of his Son into our hearts, who calls “Abba! Father!”[4]  For God was pleased to have all his fullness (πλήρωμα; KJV: fulness) dwell in the Son and through him to reconcile all things to himself by making peace through the blood of his cross – through him, whether things on earth or things in heaven.[5]

Paul continued his letter to the Colossians (Colossians 2:6-14 NET):

Therefore, just as you received Christ Jesus as Lord, continue to live your lives in him, rooted and built up in him and firm in your faith just as you were taught, and overflowing with thankfulness.  Be careful not to allow anyone to captivate you through an empty, deceitful philosophy that is according to human traditions and the elemental spirits of the world, and not according to Christ.  For in him all the fullness (πλήρωμα; KJV: fulness) of deity lives in bodily form, and you have been filled (πεπληρωμένοι, a form of πληρόω) in him, who is the head over every ruler and authority.  In him you also were circumcised – not, however, with a circumcision performed by human hands, but by the removal of the fleshly body, that is, through the circumcision done by Christ.  Having been buried with him in baptism, you also have been raised with him through your faith in the power of God who raised him from the dead.  And even though you were dead in your transgressions and in the uncircumcision of your flesh, he nevertheless made you alive with him, having forgiven all your transgressions.  He has destroyed what was against us, a certificate of indebtedness (χειρόγραφον) expressed in decrees opposed to us.  He has taken it away by nailing it to the cross.

I kneel before the Father, he wrote believers in Ephesus, from whom every family in heaven and on the earth is named.  I pray that according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person, that Christ may dwell in your hearts through faith, so that, because you have been rooted and grounded in love, you may be able to comprehend with all the saints what is the breadth and length and height and depth, and thus to know the love of Christ that surpasses knowledge, so that you may be filled up (πληρωθῆτε, another form of πληρόω) to all the fullness (πλήρωμα; KJV: fulness) of God.[6]

The love Paul prayed that they may know (γνῶναι, a form of γινώσκω), that they had been rooted and grounded in, the fruit of the Holy Spirit, all the fullness of God, is the fulfillment (πλήρωμα; KJV: is the fulfilling) of the law.[7]  So I came to Paul’s declaration—I will come in the fullness (πληρώματι, a form of πλήρωμα) of Christ’s blessing—with high expectations.  But Paul came to Rome as a prisoner in chains (Acts 26:29-32).

Though the words do not appear in the parallel Greek text of the NET online and Bible Hub doesn’t recognize them,[8] both the Stephanus Textus Receptus and the Byzantine Majority Text contain the words τοῦ εὐαγγελίου (a form of εὐαγγέλιον) translated of the gospel: And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.[9]

I’m a little embarrassed to admit that the addition of τοῦ εὐαγγελίου (of the gospel) to this word string lowers my expectations concerning Paul’s triumphal entry into Rome, especially in light of his attitude toward εὐαγγελίου elsewhere (See Table2 below).  But my own higher or lower expectations are not very fruitful ways to understand his words.  By bringing my attention back to the gospel of Christ τοῦ εὐαγγελίου has refocused my attention on Jesus’ teaching (John 15:20, 21 NET):

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 (ἐτήρησαν, a form of τηρέω) my word, they will obey[10] (τηρήσουσιν, another form of τηρέω) yours too.  But they will do all these things to you on account of my name, because they do not know the one who sent me.

It opens my ears to Paul’s own assessment of his situation (Philippians 1:12-14 NET):

I want you to know, brothers and sisters, that my situation has actually turned out to advance the gospel (εὐαγγελίου, a form of εὐαγγέλιον): The whole imperial guard and everyone else knows that I am in prison for the sake of Christ, and most of the brothers and sisters, having confidence in the Lord because of my imprisonment, now more than ever dare to speak the word fearlessly.

My young religious mind preferred Jesus’ triumphal entry into Jerusalem to his crucifixion, his resurrection notwithstanding.  Resurrection never seemed to be quite enough to make up for crucifixion.  I wished with all my heart that Jesus’ crucifixion story had turned out differently.  Yes, his triumphal entry into Jerusalem, like everything He did and said, fulfilled scripture (See the Gospel Harmony below).  But its main tactical achievement was to exacerbate the Pharisees’ fear: Thus the Pharisees said to one another, “You see that you can do nothing.  Look, the world has run off after him!”[11]

If Paul had entered triumphantly into Rome would we read about the saints who belong to Caesar’s household or would we read about Paul’s premature death?  With my mind set on God’s interests rather than man’s I can see how coming to Rome as a prisoner in chains was in the fulness of the blessing of the gospel of Christ.  In fact, I can see the same thing for Jesus’ triumphal entry into Jerusalem since the fear it caused among the Pharisees made them deaf to his teaching in their streets and in the temple (Matthew 21:12-25:46; Mark 11:12-13:37; Luke 19:45-21:38; John 12:20-50), and strengthened their earlier resolve to kill him (John 11:45-53).  As Isaiah prophesied (Isaiah 53 Tanakh):

Who hath believed our report? and to whom is the arm of the LORD (yehôvâh, יהוה) revealed?  For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.  He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.

Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.  But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.  All we like sheep have gone astray; we have turned every one to his own way; and the LORD (yehôvâh, ויהוה) hath laid on him the iniquity of us all.

He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.  He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.  And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.

Yet it pleased the LORD (yehôvâh, ויהוה) to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD (yehôvâh, יהוה) shall prosper in his hand.  He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

As I began to believe[12] that every knee will bow and every tongue confess that Jesus Christ is yehôvâh[13] this prophecy took on a whole new life for me.  Paul wrote believers in Philippi (Philippians 2:5-11 NET):

You should have the same attitude toward one another that Christ Jesus had, who though he existed in the form of God did not regard equality with God as something to be grasped, but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature.  He humbled himself, by becoming obedient (ὑπήκοος, a form ὑπήκοος) to the point of death – even death on a cross!  As a result God exalted him and gave him the name that is above every name, so that at the name of Jesus every knee will bow – in heaven and on earth and under the earth – and every tongue confess that Jesus Christ is Lord to the glory of God the Father.

Considering the Greek word εὐλογίας (a form of εὐλογία), translated blessing, however, another potential interpretation of Paul’s words came to mind.  Though blessing seemed to be a perfectly suitable translation for most of the occurrences of forms of εὐλογία in most of Paul’s writings (See Table3 below), it is possible he had something else in mind in his letter to the Romans.  Romans 15:29 was one of two occurrences of εὐλογίας (or any form of εὐλογία) in this letter.  The other occurred in a description of those Paul wanted Roman believers to avoid (Romans 16:17, 18 NET):

Now I urge you, brothers and sisters, to watch out for those who create dissensions and obstacles contrary to the teaching that you learned.  Avoid them!  For these are the kind who do not serve our Lord Christ, but their own appetites.  By their smooth talk and flattery (εὐλογίας, a form of εὐλογία) they deceive the minds of the naive.

Obviously, this usage of εὐλογίας was on Paul’s mind near the end of his letter to believers in Rome.  So I think it is possible that he meant: “I know that when I come to you I will come in the fullness of ‘fine speaking, fine discourse, polished language, the elegance of language’ of the gospel of Christ,” as opposed to smooth talk and flattery.  He was confidant of it.  And journeying to Rome as a prisoner in chains didn’t shake his confidence (Acts 27-28).

He was in no way burdened excessively, beyond [his] strength, so that [he] despaired even of living.[14]  He had not decided (ἔκρινα, a form of κρίνω) to be concerned about nothing among [those in Rome] except Jesus Christ, and him crucified.[15]  From morning until evening he explained things to [the local Jewish leaders], testifying about the kingdom of God and trying to convince them about Jesus from both the law of Moses and the prophets.[16]  This led me to a final insight.

Before I did this study I wondered from time to time if Paul had been too proud to heed the Holy Spirit’s prophecy given to Agabus.  And now, compelled by the Spirit, I am going to Jerusalem without knowing what will happen to me there, Paul told the leaders of the Ephesian church, except that the Holy Spirit warns me in town after town that imprisonment and persecutions are waiting for me.[17]  Agabus came to Paul with explicit insight (Acts 21:10-14 NET):

While we remained [in Caesarea, at the house of Philip the evangelist] for a number of days, a prophet named Agabus came down from Judea.  He came to us, took Paul’s belt, tied his own hands and feet with it, and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over to the Gentiles.’”  When we heard this, both we and the local people begged him not to go up to Jerusalem.  Then Paul replied, “What are you doing, weeping and breaking my heart?  For I am ready not only to be tied up, but even to die in Jerusalem for the name of the Lord Jesus.”  Because he could not be persuaded, we said no more except, “The Lord’s will be done.”

I can see now that the Holy Spirit’s prophetic word wasn’t given so that Paul might flee and thwart it.  It was given so that when it came to pass those in Philip’s house in Caesarea and Paul’s companions and I and anyone else who will hear would know that the Lord’s will had been done.

Now I urge you, brothers and sisters, Paul continued his letter to believers in Rome, through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf.  Pray that I may be rescued from those who are disobedient (ἀπειθούντων, a form of ἀπειθέω) in Judea and that my ministry in Jerusalem may be acceptable to the saints, so that by God’s will I may come to you with joy and be refreshed in your company.  Now may the God of peace be with all of you.  Amen.[18]

Paul was rescued from the unbelieving in Judea, bent over backwards to make his ministry acceptable to the saints in Jerusalem (Acts 21:17-26) and by God’s will came at last to Rome.

A gospel harmony of Jesus’ triumphal entry into Jerusalem follows.  The temporal arrangement of individual elements may be arguable.  Then there are three other tables listing Paul’s usage of forms of πλήρωμα and εὐαγγελίου (a form of εὐαγγέλιον) and forms of εὐλογία with their translations in the KJV and NET.  If the parallel Greek of the NET differed from the Stephanus Textus Receptus I broke the tables to contrast those differences, along with the Byzantine Majority Text.

Jesus’ Triumphal Entry Into Jerusalem – Gospel Harmony

Matthew

Mark Luke

John

The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem.

John 12:12 (NET)

Now when they approached Jerusalem and came to Bethphage, at the Mount of Olives, Jesus sent two disciples, telling them, “Go to the village ahead of you.  Right away you will find a donkey tied there, and a colt with her.  Untie them and bring them to me.  If anyone says anything to you, you are to say, ‘The Lord needs them,’ and he will send them at once.”

Matthew 21:1-3 (NET)

Now as they approached Jerusalem, near Bethphage and Bethany, at the Mount of Olives, Jesus sent two of his disciples and said to them, “Go to the village ahead of you.  As soon as you enter it, you will find a colt tied there that has never been ridden.  Untie it and bring it here.  If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord needs it and will send it back here soon.’”

Mark 11:1-3 (NET)

Now when he approached Bethphage and Bethany, at the place called the Mount of Olives, he sent two of the disciples, telling them, “Go to the village ahead of you.  When you enter it, you will find a colt tied there that has never been ridden.  Untie it and bring it here.  If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs it.’”

Luke 19:29-31 (NET)

This took place to fulfill what was spoken by the prophet:  “Tell the people of Zion, Look, your king is coming to you, unassuming and seated on a donkey, and on a colt, the foal of a donkey (Zechariah 9:9).’”

Matthew 21:4, 5 (NET)

So the disciples went and did as Jesus had instructed them.

Matthew 21:6 (NET)

So they went and found a colt tied at a door, outside in the street, and untied it.

Mark 11:4 (NET)

So those who were sent ahead found it exactly as he had told them.

Luke 19:32 (NET)

Some people standing there said to them, “What are you doing, untying that colt?”  They replied as Jesus had told them, and the bystanders let them go.

Mark 11:5, 6 (NET)

As they were untying the colt, its owners asked them, “Why are you untying that colt?”  They replied, “The Lord needs it.”

Luke 19:33, 34 (NET)

They brought the donkey and the colt and placed their cloaks on them, and he sat on them.

Matthew 21:7 (NET)

Then they brought the colt to Jesus, threw their cloaks on it, and he sat on it.

Mark 11:7 (NET)

Then they brought it to Jesus, threw their cloaks on the colt, and had Jesus get on it.

Luke 19:35 (NET)

Jesus found a young donkey and sat on it…

John 12:14a (NET)

…just as it is written, “Do not be afraid, people of Zion; look, your king is coming, seated on a donkeys colt (Zechariah 9:9)!

John 12:14b, 15 (NET)

A very large crowd spread their cloaks on the road.

Matthew 21:8a (NET)

Many spread their cloaks on the road…

Mark 11:8a (NET)

As he rode along, they spread their cloaks on the road.

Luke 19:36 (NET)

Others cut branches from the trees and spread them on the road.

Matthew 21:8b (NET)

…and others spread branches they had cut in the fields.

Mark 11:8b (NET)

So they took branches of palm trees and went out to meet him.

John 12:13a (NET)

As he approached the road leading down from the Mount of Olives…

Luke 19:37a (NET)

The crowds that went ahead of him and those following kept shouting…

Matthew 21:9a (NET)

Both those who went ahead and those who followed kept shouting…

Mark 11:9a (NET)

…the whole crowd of his disciples began to rejoice and praise God with a loud voice…

Luke 19:37b (NET)

They began to shout…

John 12:13b (NET)

…for all the mighty works they had seen:

Luke 19:37c (NET)

Hosanna to the Son of David!

Matthew 21:9b (NET)

Blessed is the one who comes in the name of the Lord (Psalm 118:25, 26)!  

Matthew 21:9c (NET)

Hosanna!  Blessed is the one who comes in the name of the Lord!

Mark 11:9b (NET)

Hosanna!  Blessed is the one who comes in the name of the Lord!

John 12:13c (NET)

Blessed is the coming kingdom of our father David!

Mark 11:10a (NET)

Blessed is the king of Israel!”

John 12:13d (NET)

Blessed is the king who comes in the name of the Lord (Psalm 118:26)!  Peace in heaven and glory in the highest!”

Luke 19:38 (NET)

Hosanna in the highest!”

Matthew 21:9d (NET)

Hosanna in the highest!”

Mark 11:10b (NET)

  (His disciples did not understand these things when they first happened, but when Jesus was glorified, then they remembered that these things were written about him and that these things had happened to him.)

So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it.  Because they had heard that Jesus had performed this miraculous sign, the crowd went out to meet him.

John 12:16-18 (NET)

  But some of the Pharisees in the crowd said to him, “Teacher, rebuke your disciples.”  He answered, “I tell you, if they keep silent, the very stones will cry out!”

Luke 19:39, 40 (NET)

  Thus the Pharisees said to one another, “You see that you can do nothing.  Look, the world has run off after him!”

John 12:19 (NET)

  Now when Jesus approached and saw the city, he wept over it, saying, “If you had only known on this day, even you, the things that make for peace!  But now they are hidden from your eyes.  For the days will come upon you when your enemies will build an embankment against you and surround you and close in on you from every side.  They will demolish you – you and your children within your walls – and they will not leave within you one stone on top of another, because you did not recognize the time of your visitation from God.”

Luke 19:41-44 (NET)

As he entered Jerusalem…

Matthew 21:10a (NET)

Then Jesus entered Jerusalem…

Mark 11:11a (NET)

…the whole city was thrown into an uproar, saying, “Who is this?”  And the crowds were saying, “This is the prophet Jesus, from Nazareth in Galilee.”

Matthew 21:10b, 11 (NET)

…and went to the temple.  And after looking around at everything, he went out to Bethany with the twelve since it was already late.

Mark 11:11b (NET)

Form of πλήρωμα

Reference

KJV

NET

πλήρωμα Romans 11:12 …how much more their fulness? …how much more will their full restoration bring?
Romans 11:25 …until the fulness of the Gentiles be come in. …until the full number of the Gentiles has come in.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε [παρ᾿] ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ ου γαρ θελω υμας αγνοειν αδελφοι το μυστηριον τουτο ινα μη ητε παρ εαυτοις φρονιμοι οτι πωρωσις απο μερους τω ισραηλ γεγονεν αχρις ου το πληρωμα των εθνων εισελθη ου γαρ θελω υμας αγνοειν αδελφοι το μυστηριον τουτο ινα μη ητε παρ εαυτοις φρονιμοι οτι πωρωσις απο μερους τω ισραηλ γεγονεν αχρις ου το πληρωμα των εθνων εισελθη
πλήρωμα Romans 13:10 …therefore love is the fulfilling of the law. Therefore love is the fulfillment of the law.
1 Corinthians 10:26 …the earth is the Lord’s, and the fulness thereof. …the earth and its abundance are the Lord’s.
1 Corinthians 10:28 …for the earth is the Lord’s, and the fulness thereof: Not included
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text

ἐὰν δέ τις ὑμῖν εἴπῃ· τοῦτο ἱερόθυτον ἐστιν, μὴ ἐσθίετε δι᾿ ἐκεῖνον τὸν μηνύσαντα καὶ τὴν συνείδησιν εαν δε τις υμιν ειπη τουτο ειδωλοθυτον εστιν μη εσθιετε δι εκεινον τον μηνυσαντα και την συνειδησιν του γαρ κυριου η γη και το πληρωμα αυτης εαν δε τις υμιν ειπη τουτο ειδωλοθυτον εστιν μη εσθιετε δι εκεινον τον μηνυσαντα και την συνειδησιν του γαρ κυριου η γη και το πληρωμα αυτης
πλήρωμα Galatians 4:4 But when the fulness of the time was come… But when the appropriate time had come…
Ephesians 1:23 the fulness of him that filleth all in all. the fullness of him who fills all in all.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text

ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου ητις εστιν το σωμα αυτου το πληρωμα του παντα εν πασιν πληρουμενου ητις εστιν το σωμα αυτου το πληρωμα του τα παντα εν πασιν πληρουμενου
πλήρωμα Ephesians 3:19 …that ye might be filled with all the fulness of God. …that you may be filled up to all the fullness of God.
Colossians 1:19 …that in him should all fulness dwell… …to have all his fullness dwell in the Son…
Colossians 2:9 For in him dwelleth all the fulness of the Godhead bodily. For in him all the fullness of deity lives in bodily form…
πληρώματι Romans 15:29 …I shall come in the fulness of the blessing of the gospel of Christ. …I will come in the fullness of Christ’s blessing.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text

οἶδα δὲ ὅτι ἐρχόμενος πρὸς ὑμᾶς ἐν πληρώματι εὐλογίας Χριστοῦ ἐλεύσομαι οιδα δε οτι ερχομενος προς υμας εν πληρωματι ευλογιας του ευαγγελιου του χριστου ελευσομαι οιδα δε οτι ερχομενος προς υμας εν πληρωματι ευλογιας του ευαγγελιου του χριστου ελευσομαι
πληρώματος Ephesians 1:10 That in the dispensation of the fulness of times… …toward the administration of the fullness of the times…

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς ἐν αὐτῷ εις οικονομιαν του πληρωματος των καιρων ανακεφαλαιωσασθαι τα παντα εν τω χριστω τα τε εν τοις ουρανοις και τα επι της γης (1:11) εν αυτω εις οικονομιαν του πληρωματος των καιρων ανακεφαλαιωσασθαι τα παντα εν τω χριστω τα επι τοις ουρανοις και τα επι της γης (1:11) εν αυτω
πληρώματος Ephesians 4:13 …unto the measure of the stature of the fulness of Christ: …attaining to the measure of Christ’s full stature.

εὐαγγελίου (a form of εὐαγγέλιον)

Reference

KJV

NET

εὐαγγελίου 1 Corinthians 4:15 …for in Christ Jesus I have begotten you through the gospel. …I became your father[19] in Christ Jesus through the gospel.
1 Corinthians 9:14 …should live of the gospel. …to receive their living by the gospel.
2 Corinthians 4:4 …the light of the glorious gospel of Christ… …the light of the glorious gospel of Christ…

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ εν οις ο θεος του αιωνος τουτου ετυφλωσεν τα νοηματα των απιστων εις το μη αυγασαι αυτοις τον φωτισμον του ευαγγελιου της δοξης του χριστου ος εστιν εικων του θεου εν οις ο θεος του αιωνος τουτου ετυφλωσεν τα νοηματα των απιστων εις το μη αυγασαι αυτοις τον φωτισμον του ευαγγελιου της δοξης του χριστου ος εστιν εικων του θεου
εὐαγγελίου Galatians 2:5 …that the truth of the gospel might continue with you. …in order that the truth of the gospel would remain with you.
Galatians 2:14 …they walked not uprightly according to the truth of the gospel …they were not behaving consistently with the truth of the gospel
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text

ἀλλ᾿ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων· εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ |οὐχὶ | Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις ἰουδαΐζειν αλλ οτε ειδον οτι ουκ ορθοποδουσιν προς την αληθειαν του ευαγγελιου ειπον τω πετρω εμπροσθεν παντων ει συ ιουδαιος υπαρχων εθνικως ζης και ουκ ιουδαικως τι τα εθνη αναγκαζεις ιουδαιζειν αλλ οτε ειδον οτι ουκ ορθοποδουσιν προς την αληθειαν του ευαγγελιου ειπον τω πετρω εμπροσθεν παντων ει συ ιουδαιος υπαρχων εθνικως ζης και ουκ ιουδαικως τι τα εθνη αναγκαζεις ιουδαιζειν
εὐαγγελίου Ephesians 3:6 …partakers of his promise in Christ by the gospel: …through the gospel the Gentiles are fellow heirs…
Ephesians 6:15 …the preparation of the gospel of peace… …the preparation that comes from the good news of peace…
Ephesians 6:19 …to make known the mystery of the gospel …that I may confidently make known the mystery of the gospel

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ ὑπὲρ ἐμοῦ, ἵνα μοι δοθῇ λόγος ἐν ἀνοίξει τοῦ στόματος μου, ἐν παρρησίᾳ γνωρίσαι τὸ μυστήριον |τοῦ εὐαγγελίου| και υπερ εμου ινα μοι δοθειη λογος εν ανοιξει του στοματος μου εν παρρησια γνωρισαι το μυστηριον του ευαγγελιου και υπερ εμου ινα μοι δοθη λογος εν ανοιξει του στοματος μου εν παρρησια γνωρισαι το μυστηριον του ευαγγελιου
εὐαγγελίου Philippians 1:7 …in the defence and confirmation of the gospel …in the defense and confirmation of the gospel

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Καθώς ἐστιν δίκαιον ἐμοὶ τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς, ἔν τε τοῖς δεσμοῖς μου καὶ ἐν τῇ ἀπολογίᾳ καὶ βεβαιώσει τοῦ εὐαγγελίου συγκοινωνούς μου τῆς χάριτος πάντας ὑμᾶς ὄντας καθως εστιν δικαιον εμοι τουτο φρονειν υπερ παντων υμων δια το εχειν με εν τη καρδια υμας εν τε τοις δεσμοις μου και τη απολογια και βεβαιωσει του ευαγγελιου συγκοινωνους μου της χαριτος παντας υμας οντας καθως εστιν δικαιον εμοι τουτο φρονειν υπερ παντων υμων δια το εχειν με εν τη καρδια υμας εν τε τοις δεσμοις μου και εν τη απολογια και βεβαιωσει του ευαγγελιου συγκοινωνους μου της χαριτος παντας υμας οντας
εὐαγγελίου Philippians 1:12 …the things which happened unto me have fallen out rather unto the furtherance of the gospel …my situation has actually turned out to advance the gospel:
Philippians 1:16 (KJV: verse 17) …I am set for the defence of the gospel. …I am placed here for the defense of the gospel.
Philippians 1:27 …let your conversation be as it becometh the gospel of Christ: …conduct yourselves in a manner worthy of the gospel of Christ…
…striving together for the faith of the gospel …by contending side by side for the faith of the gospel

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Μόνον ἀξίως τοῦ εὐαγγελίου τοῦ Χριστοῦ πολιτεύεσθε, ἵνα εἴτε ἐλθὼν καὶ ἰδὼν ὑμᾶς εἴτε ἀπὼν ἀκούω τὰ περὶ ὑμῶν, ὅτι στήκετε ἐν ἑνὶ πνεύματι, μιᾷ ψυχῇ συναθλοῦντες τῇ πίστει τοῦ εὐαγγελίου μονον αξιως του ευαγγελιου του χριστου πολιτευεσθε ινα ειτε ελθων και ιδων υμας ειτε απων ακουσω τα περι υμων οτι στηκετε εν ενι πνευματι μια ψυχη συναθλουντες τη πιστει του ευαγγελιου μονον αξιως του ευαγγελιου του χριστου πολιτευεσθε ινα ειτε ελθων και ιδων υμας ειτε απων ακουσω τα περι υμων οτι στηκετε εν ενι πνευματι μια ψυχη συναθλουντες τη πιστει του ευαγγελιου
εὐαγγελίου Philippians 4:15 …that in the beginning of the gospel …at the beginning of my gospel ministry
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text

οἴδατε δὲ καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ Μακεδονίας, οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήμψεως εἰ μὴ ὑμεῖς μόνοι οιδατε δε και υμεις φιλιππησιοι οτι εν αρχη του ευαγγελιου οτε εξηλθον απο μακεδονιας ουδεμια μοι εκκλησια εκοινωνησεν εις λογον δοσεως και ληψεως ει μη υμεις μονοι οιδατε δε και υμεις φιλιππησιοι οτι εν αρχη του ευαγγελιου οτε εξηλθον απο μακεδονιας ουδεμια μοι εκκλησια εκοινωνησεν εις λογον δοσεως και ληψεως ει μη υμεις μονοι
εὐαγγελίου Colossians1:5 …the word of the truth of the gospel …the message of truth, the gospel
Colossians 1:23 …and be not moved away from the hope of the gospel, which ye have heard… …without shifting from the hope of the gospel that you heard.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

εἴ γε ἐπιμένετε τῇ πίστει τεθεμελιωμένοι καὶ ἑδραῖοι καὶ μὴ μετακινούμενοι ἀπὸ τῆς ἐλπίδος τοῦ εὐαγγελίου οὗ ἠκούσατε, τοῦ κηρυχθέντος ἐν πάσῃ κτίσει τῇ ὑπὸ τὸν οὐρανόν, οὗ ἐγενόμην ἐγὼ Παῦλος διάκονος ειγε επιμενετε τη πιστει τεθεμελιωμενοι και εδραιοι και μη μετακινουμενοι απο της ελπιδος του ευαγγελιου ου ηκουσατε του κηρυχθεντος εν παση τη κτισει τη υπο τον ουρανον ου εγενομην εγω παυλος διακονος ειγε επιμενετε τη πιστει τεθεμελιωμενοι και εδραιοι και μη μετακινουμενοι απο της ελπιδος του ευαγγελιου ου ηκουσατε του κηρυχθεντος εν παση τη κτισει τη υπο τον ουρανον ου εγενομην εγω παυλος διακονος
εὐαγγελίου 2 Thessalonians 2:14 Whereunto he called you by our gospel He called you to this salvation through our gospel
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text

εἰς ὃ [καὶ ]ἐκάλεσεν ὑμᾶς διὰ τοῦ εὐαγγελίου ἡμῶν εἰς περιποίησιν δόξης τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ εις ο εκαλεσεν υμας δια του ευαγγελιου ημων εις περιποιησιν δοξης του κυριου ημων ιησου χριστου εις ο εκαλεσεν υμας δια του ευαγγελιου ημων εις περιποιησιν δοξης του κυριου ημων ιησου χριστου
εὐαγγελίου 2 Timothy 1:10 …hath brought life and immortality to light through the gospel: …brought life and immortality to light through the gospel!
Philemon 1:13 …in the bonds of the gospel: …my imprisonment for the sake of the gospel.

Form of εὐλογία

Reference

KJV

NET

εὐλογία Galatians 3:14 That the blessing of Abraham might come on the Gentiles through Jesus Christ… …that in Christ Jesus the blessing of Abraham would come to the Gentiles…
εὐλογίᾳ Ephesians 1:3 …who hath blessed us with all spiritual blessings in heavenly places in Christ: …who has blessed us with every spiritual blessing in the heavenly realms in Christ.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ ευλογητος ο θεος και πατηρ του κυριου ημων ιησου χριστου ο ευλογησας ημας εν παση ευλογια πνευματικη εν τοις επουρανιοις χριστω ευλογητος ο θεος και πατηρ του κυριου ημων ιησου χριστου ο ευλογησας ημας εν παση ευλογια πνευματικη εν τοις επουρανιοις εν χριστω
εὐλογίαις 2 Corinthians 9:6 …he which soweth bountifully …the person who sows generously[20]
…shall reap also bountifully. …will also reap generously.
εὐλογίαν 2 Corinthians 9:5 …make up before hand your bounty, whereof ye had notice before… …to arrange ahead of time the generous contribution you had promised…
…that the same might be ready, as a matter of bounty, and not as of covetousness. …so this may be ready as a generous gift and not as something you feel forced to do.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἀναγκαῖον οὖν ἡγησάμην παρακαλέσαι τοὺς ἀδελφούς, ἵνα προέλθωσιν εἰς ὑμᾶς καὶ προκαταρτίσωσιν τὴν προεπηγγελμένην εὐλογίαν ὑμῶν, ταύτην ἑτοίμην εἶναι οὕτως ὡς εὐλογίαν καὶ μὴ ὡς πλεονεξίαν αναγκαιον ουν ηγησαμην παρακαλεσαι τους αδελφους ινα προελθωσιν εις υμας και προκαταρτισωσιν την προκατηγγελμενην ευλογιαν υμων ταυτην ετοιμην ειναι ουτως ως ευλογιαν και μη ωσπερ πλεονεξιαν αναγκαιον ουν ηγησαμην παρακαλεσαι τους αδελφους ινα προελθωσιν εις υμας και προκαταρτισωσιν την προκατηγγελμενην ευλογιαν υμων ταυτην ετοιμην ειναι ουτως ως ευλογιαν και μη ως πλεονεξιαν
εὐλογίας Romans 15:29 …I shall come in the fulness of the blessing of the gospel of Christ. …I will come in the fullness of Christ’s blessing.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

οἶδα δὲ ὅτι ἐρχόμενος πρὸς ὑμᾶς ἐν πληρώματι εὐλογίας Χριστοῦ ἐλεύσομαι οιδα δε οτι ερχομενος προς υμας εν πληρωματι ευλογιας του ευαγγελιου του χριστου ελευσομαι οιδα δε οτι ερχομενος προς υμας εν πληρωματι ευλογιας του ευαγγελιου του χριστου ελευσομαι
εὐλογίας Romans 16:18 …by good words and fair speeches deceive the hearts of the simple. By their smooth talk and flattery they deceive the minds of the naive.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

οἱ γὰρ τοιοῦτοι τῷ κυρίῳ ἡμῶν Χριστῷ οὐ δουλεύουσιν ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ, καὶ διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσιν τὰς καρδίας τῶν ἀκάκων οι γαρ τοιουτοι τω κυριω ημων ιησου χριστω ου δουλευουσιν αλλα τη εαυτων κοιλια και δια της χρηστολογιας και ευλογιας εξαπατωσιν τας καρδιας των ακακων οι γαρ τοιουτοι τω κυριω ημων ιησου χριστω ου δουλευουσιν αλλα τη εαυτων κοιλια και δια της χρηστολογιας και ευλογιας εξαπατωσιν τας καρδιας των ακακων
εὐλογίας 1 Corinthians 10:16 The cup of blessing which we bless, is it not the communion of the blood of Christ? Is not the cup of blessing that we bless a sharing in the blood of Christ?

[1] Romans 15:26b (NET)

[2] Romans 11:12 (NET)

[3] Romans 11:15 (NET)

[4] Galatians 4:4-6 (NET)

[5] Colossians 1:19, 20 (NET)

[6] Ephesians 3:14-19 (NET)

[7] Romans 13:10b (NET)

[8] This is only partly true: the word εὐαγγελίου doesn’t appear in the list of Greek words in the New Testament but some discussion of its presence in, or absence from, the text does appear in the commentaries.

[9] Romans 15:29 (KJV)

[10] Fear – Deuteronomy, Part 3; My Deeds, Part 1

[11] John 12:19 (NET)

[12] My Reasons and My Reason, Part 5; Romans, Part 76; Romans, Part 69

[13] Who Am I? Part 2; My Reasons and My Reason, Part 5

[14] 2 Corinthians 1:8b (NET)

[15] 1 Corinthians 2:2 (NET) Table

[16] Acts 28:23b (NET)

[17] Acts 20:22, 23 (NET)

[18] Romans 15:30-33 (NET)

[19] The NET translation of ἐγέννησα (a form of γεννάω) becamefather poses the question in my mind whether Paul overstated his affection and concern: And call no one your ‘father’ (πατέρα, a form of πατήρ) on earth, Jesus said, for you have one Father (πατὴρ), who is in heaven (Matthew 23:9 NET).

[20] Romans, Part 47

Fear – Deuteronomy, Part 11

I’ve been considering yehôvâh’s fearful pronouncement: I punish (pâqad, פקד) the sons, grandsons, and great-grandsons for the sin of the fathers who reject me[1]  The third of the three times forms of pâqad were translated punish or punishment in the NET prior to Deuteronomy 5:9 was Leviticus 18:25, and I have brought the punishment (pâqad, ואפקד).  I want to consider it in context.  A table follows with the English translations of Leviticus 18:24-30 from the Hebrew in the NET and Tanakh, and from the Greek Septuagint in the NETS.

Leviticus 18:24-30 (NET) Leviticus 18:24-30 (Tanakh)

Leviticus 18:24-30 (NETS)

Do not defile (ṭâmêʼ, תטמאו) yourselves with any of these things, for the nations which I am about to drive out before you have been defiled (ṭâmêʼ, נטמאו) with all these things. Defile not ye yourselves in any of these things; for in all these the nations are defiled, which I cast out from before you. Do not defile (μιαίνεσθε, a form of μιαίνω) yourselves in any of these ways.  For by all these things the nations I am sending out before your face were defiled (ἐμιάνθησαν, another form of μιαίνω).
Therefore the land has become unclean (ṭâmêʼ, ותטמא) and I have brought the punishment for its iniquity upon it, so that the land has vomited out its inhabitants. And the land was defiled, therefore I did visit the iniquity thereof upon it, and the land vomited out her inhabitants. And the land became defiled (ἐμιάνθη, another form of μιαίνω), and I repaid their evil because of it, and the land was angry with its inhabitants.
You yourselves must obey my statutes (chûqqâh, חקתי) and my regulations and must not do any of these abominations, both the native citizen and the resident foreigner in your midst, Ye therefore shall keep My statutes and Mine ordinances, and shall not do any of these abominations (tôʽêbah, התועבת); neither the home-born, nor the stranger that sojourneth among you– And you shall keep all my precepts (νόμιμά, a form of νόμιμος[2]) and all my ordinances and not commit any of all these abominations (βδελυγμάτων, a form of βδέλυγμα), the inhabitant and the guest among you who has come
for the people who were in the land before you have done all these abominations, and the land has become unclean (ṭâmêʼ, ותטמא). for all these abominations (tôʽêbah, התועבת) have the men of the land done, that were before you, and the land is defiled– (for the men of the land, who were before you, committed all of these abominations [βδελύγματα, another form of βδέλυγμα], and the land became defiled);
So do not make the land vomit you out because you defile (ṭâmêʼ, בטמאכם) it just as it has vomited out the nations that were before you. that the land vomit not you out also, when ye defile it, as it vomited out the nation that was before you. Otherwise the land will become angry with you when you defile (μιαίνειν, another form of μιαίνω) it, as it became angry with the nations that were before you.
For if anyone does any of these abominations, the persons who do them will be cut off from the midst of their people. For whosoever shall do any of these abominations (tôʽêbah, התועבות), even the souls that do them shall be cut off from among their people. For anyone who commits any of all these abominations (βδελυγμάτων, a form of βδέλυγμα)—the souls that do so shall be exterminated from their people.
You must obey my charge to not practice any of the abominable statutes (chûqqâh, מחקות) that have been done before you, so that you do not defile (ṭâmêʼ, תטמאו) yourselves by them.  I am the Lord your God. Therefore shall ye keep My charge, that ye do not any of these abominable (tôʽêbah, התועבת) customs, which were done before you, and that ye defile not yourselves therein: I am HaShem your G-d. And keep my ordinances: not to commit any of all these abominable (ἐβδελυγμένων, a form of βδελύσσω) precepts (νομίμων, another form of νόμιμος) that were done before you, and you shall not be defiled (μιανθήσεσθε, another form of μιαίνω) by them, for I am the Lord your God.

Abominations (tôʽêbah, התועבת; Septuagint: βδελυγμάτων, a form of βδέλυγμα) clearly refers to all acts described in verses 6-22.  Bestiality in verse 23 may be distinguished from abominations as perversion (tebel, תבל; Septuagint:μυσερὸν, a form of μυσερός[3]) or perversion may be a special class of abominations.  But quoting Thou shalt not lie with mankind, as with womankind; it is abomination (tôʽêbah)[4] out of context doesn’t make male-on-male homosexual acts a peculiar class of abomination.  It is not more abominable than adultery (verse 20) for instance, or approaching a woman in her menstrual impurity to have sexual intercourse with her[5] for that matter.  And these abominations (with the possible exception of bestiality) were legal/religious statutes in Egypt and Canaan at the time of the Exodus (Leviticus 18:1-5 NET):

The Lord (yehôvâh, יהוה) spoke to Moses:  “Speak to the Israelites and tell them, ‘I am the Lord (yehôvâh, יהוה) your God (ʼĕlôhı̂ym, אלהיכם)!  You must not do as they do in the land of Egypt where you have been living, and you must not do as they do in the land of Canaan into which I am about to bring you; you must not walk in their statutes (chûqqâh, ובחקתיהם) [Table].  You must observe my regulations and you must be sure to walk in my statutes (chûqqâh, חקתי).  I am the Lord (yehôvâh, יהוה) your God (ʼĕlôhı̂ym, אלהיכם) [Table].  So you must keep my statutes (chûqqâh, חקתי) and my regulations; anyone who does so will live by keeping them.  I am the Lord (yehôvâh, יהוה)’” [Table].

The NET translators tended to translate two Hebrew words—gâlâh (לגלות; uncover) and ʽervâh (ערוה; nakedness)—with the words to have sexual intercourse.  I’ll quote the Tanakh instead for two reasons: 1) My hard core of materialism sweetened with Jesus jelly is all too willing to hear that only sexual intercourse, specifically vaginal penetration with and only with a penis resulting in orgasm, is sin; and, 2) I don’t want to miss yehôvâh’s disruption of nude pagan worship within families, what contemporary witches call skycladFamilies, law and religion are the primary conduits of visiting the iniquity of the fathers upon the sons whether I consider that visiting punishment are the means of transmitting iniquity to others.

The statutes yehôvâh called my statutes to countermand the legal/religious statutes of the Egyptians[6] and Canaanites follow (Leviticus 18:6-19 Tanakh):

None of you shall approach to any that is near of kin to him, to uncover their nakedness.  I am HaShem (yehôvâh, יהוה) [Table].  The nakedness of thy father,[7] and the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness [Table].  The nakedness of thy father’s wife shalt thou not uncover: it is thy father’s nakedness [Table].  The nakedness of thy sister, the daughter of thy father, or the daughter of thy mother, whether born at home, or born abroad, even their nakedness thou shalt not uncover [Table].  The nakedness of thy son’s daughter, or of thy daughter’s daughter, even their nakedness thou shalt not uncover; for theirs is thine own nakedness [Table].  The nakedness of thy father’s wife’s daughter, begotten of thy father, she is thy sister, thou shalt not uncover her nakedness [Table].  Thou shalt not uncover the nakedness of thy father’s sister: she is thy father’s near kinswoman [Table].  Thou shalt not uncover the nakedness of thy mother’s sister; for she is thy mother’s near kinswoman [Table].  Thou shalt not uncover the nakedness of thy fathers brother, thou shalt not approach to his wife: she is thine aunt [Table].  Thou shalt not uncover the nakedness of thy daughter-in-law: she is thy son’s wife; thou shalt not uncover her nakedness [Table].  Thou shalt not uncover the nakedness of thy brother’s wife: it is thy brother’s nakedness [Table].  Thou shalt not uncover the nakedness of a woman and her daughter; thou shalt not take her son’s daughter, or her daughter’s daughter, to uncover her nakedness: they are near kinswomen; it is lewdness [Table].  And thou shalt not take a woman to her sister, to be a rival to her, to uncover her nakedness, beside the other in her lifetime [Table].  And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness [Table].

Practicing these would make it extremely difficult for a family to engage in pagan worship.  It would greatly inhibit the family patriarch from seducing the younger women of his family or asserting his “sacred” rights over them.  I won’t deny that it could also inhibit the transmission of recessive traits to offspring.  But that seems almost incidental when the Hebrew is translated literally.

Other statutes of Egypt and Canaan were countermanded as well (Leviticus 18:20-23 Tanakh):

And thou shalt not lie carnally[8] with thy neighbour’s wife, to defile thyself with her.  And thou shalt not give any of thy seed to set them apart to Molech, neither shalt thou profane the name of thy G-d: I am HaShem (yehôvâh, יהוה).  Thou shalt not lie with mankind, as with womankind; it is abomination [Table].  And thou shalt not lie with any beast to defile thyself therewith; neither shall any woman stand before a beast, to lie down thereto; it is perversion [Table].

Adultery and male homosexual acts were not prohibited as uncover nakedness but with the words nâthan (תתן; give) shekôbeth (שכבתך; copulation) in verse 20 and shâkab (תשכב; lie) and mishkâb (משכבי; bed) in verse 22.

All of these abominations defile those who commit them.  But since the land was also defiled, it is perhaps fair to ask if these statutes offer knowledge of sin for the land of Canaan only.  Consider the origin of the Samaritans (2 Kings 17:24-28 NET):

The king of Assyria brought foreigners from Babylon, Cuthah, Avva, Hamath, and Sepharvaim and settled them in the cities of Samaria in place of the Israelites.  They took possession of Samaria and lived in its cities.  When they first moved in, they did not worship the Lord (yehôvâh, יהוה).  So the Lord (yehôvâh, יהוה) sent lions among them and the lions were killing them.  The king of Assyria was told, “The nations whom you deported and settled in the cities of Samaria do not know the requirements of the God (ʼĕlôhı̂ym, אלהי) of the land, so he has sent lions among them.  They are killing the people because they do not know the requirements of the God (ʼĕlôhı̂ym, אלהי) of the land.”  So the king of Assyria ordered, “Take back one of the priests whom you deported from there.  He must settle there and teach them the requirements of the God (ʼĕlôhı̂ym, אלהי) of the land.”  So one of the priests whom they had deported from Samaria went back and settled in Bethel.  He taught them how to worship the Lord (yehôvâh, יהוה).

The king of Assyria and his pagan servant considered yehôvâh a local Canaanite god.  It comes down to one’s faithThat is why I told you that you will die in your sins, Jesus said, for unless you believe that I (ἐγώ) AM (εἰμι), you’ll die in your sins.[9]  I chose the ISV translation because it is the most accurate here in stating that John claimed that Jesus claimed to be the I AM (Exodus 3:14, 15) who spoke to Moses.  Ye are my witnesses, saith the LORD (yehôvâh, יהוה), and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me.  I, even I, am the LORD (yehôvâh, יהוה); and beside me there is no saviour.[10]  I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded.[11]

Do not defile yourselves with any of these things, He said, for the nations which I am about to drive out before you have been defiled with all these things.  Therefore the land (ʼerets, הארץ) has become unclean and I have brought the punishment (pâqad, ואפקד) for its iniquity upon it (Tanakh: I did visit the iniquity thereof upon it), so that the land (ʼerets, הארץ) has vomited out its inhabitants.[12]

The land has vomited out its inhabitants is an amazing word picture of the flood: all the fountains of the great deep burst open and the floodgates of the heavens were opened.[13]  But this was not the flood.  No more than forty years earlier the promised land was a land (ʼerets, ארץ) flowing with milk and honey.[14]  When Israel’s spies came to the valley of Eshcol, they cut down from there a branch with one cluster of grapes, and they carried it on a staff between two men[15]  Was the knowledge that the land has vomited out its inhabitants something only yehôvâh could perceive since He promised, I will never again curse the ground (ʼădâmâh, האדמה) because of humankind?[16]  Or was it prophetic of the war of extermination Israel was about to unleash in Canaan?

And surely your blood of your lives will I require, yehôvâh said after the flood, at the hand of every beast will I require it; and at the hand of man, even at the hand of every man’s brother, will I require the life of man.  Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of G-d made He man.[17]  Then He promised (Genesis 9:9-11 Tanakh):

‘As for Me, behold, I establish My covenant with you, and with your seed after you;  and with every living creature that is with you, the fowl, the cattle, and every beast of the earth with you; of all that go out of the ark, even every beast of the earth.  And I will establish My covenant with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’

In this sense then Israel’s army became a limited cleansing flood, as opposed to the flood yehôvâh promised not to unleash again to destroy the earth.  Now if someone deprived me and my family of life and claimed all that I owned for himself and his act was righteous, then I was clearly punished for a serious offense.  This is the way the translators of the Septuagint understood the verse: “And the land became defiled, and I repaid their evil because of it…”  Notice below that yehôvâh repaid the Canaanites’ for defiling the land in the NETS translation of the Septuagint rather than punishing the land for its iniquity in the NET translation of the Hebrew.

Leviticus 18:25 (NET) Leviticus 18:25 (Tanakh) Leviticus 18:25 (NETS)
Therefore the land has become unclean and I have brought the punishment for its iniquity upon it, so that the land has vomited out its inhabitants. And the land was defiled, therefore I did visit the iniquity thereof upon it, and the land vomited out her inhabitants. And the land became defiled, and I repaid (ἀνταπέδωκα, a form of ἀνταποδίδωμι) their evil because of it, and the land was angry with its inhabitants.

The translators of the Septuagint have tipped their hand here, translating pâqad (ואפקד) ἀνταπέδωκα (a form of ἀνταποδίδωμι).  To them visiting the iniquity was how yehôvâh repaid sin: Vengeance is Mine, and recompense (shillêm, ושלם; Septuagint: ἀνταποδώσω, another form of ἀνταποδίδωμι), against the time when their foot shall slip; for the day of their calamity is at hand, and the things that are to come upon them shall make haste.[18]  Here shillêm (ושלם, requital) was translated ἀνταποδώσω (another form of ἀνταποδίδωμ).  Is corruption His?  No; His children’s is the blemish; a generation crooked and perverse.  Do ye thus requite (gâmal, תגמלו; Septuagint: ἀνταποδίδοτε, another form of ἀνταποδίδωμι) HaShem (yehôvâh, ליהוה), O foolish people and unwise?[19]

Here even gâmal (תגמלו) was translated ἀνταποδίδοτε (another form of ἀνταποδίδωμι).  When Isaac grew and was weaned (gâmal, ויגמל) Abraham prepared a great feast[20]  The staff of Aaron for the house of Levi had sprouted, and brought forth buds, and produced blossoms, and yielded (gâmal, ויגמל) almonds![21]  I can’t say it was wrong to translate gâmal with a form of ἀνταποδίδωμι: After their father’s death Joseph’s brothers feared, What if Joseph bears a grudge and wants to repay (shûb, וישב; Septuagint: requite [ἀνταποδῷ, another form of ἀνταποδίδωμι] us a requittal [ἀνταπόδομα] Genesis 50:15 NETS) us in full for all the harm we did (gâmal, גמלנו) to him?[22]  But it does reveal a particular fixation since the word signifies a ripening of fruit, whether good fruit or bad fruit. (Here, by the way, gâmal was translated ἐνεδειξάμεθα [a form of ἐνδεικνύω;[23] NETS: show] in the Septuagint.)

If I consider who translated the Septuagint their fixation on retribution makes a lot of sense (Deuteronomy 31:24-29 Tanakh):

And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished, that Moses commanded the Levites, that bore the ark of the covenant of HaShem (yehôvâh, יהוה), saying: ‘Take this book of the law, and put it by the side of the ark of the covenant of HaShem (yehôvâh, יהוה) your G-d, that it may be there for a witness against thee.  For I know thy rebellion, and thy stiff neck; behold, while I am yet alive with you this day, ye have been rebellious against HaShem (yehôvâh, יהוה); and how much more after my death?  Assemble unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to witness against them.  For I know that after my death ye will in any wise deal corruptly, and turn aside from the way which I have commanded you; and evil will befall you in the end of days; because ye will do that which is evil in the sight of HaShem (yehôvâh, יהוה), to provoke Him through the work of your hands.’

How could they help but perceive their world in terms of retribution (Deuteronomy 32:19-27 Tanakh)?

And HaShem (yehôvâh, יהוה) saw, and spurned, because of the provoking of His sons and His daughters.  And He said: ‘I will hide My face from them, I will see what their end shall be; for they are a very froward generation, children in whom is no faithfulness.  They have roused Me to jealousy with a no-god; they have provoked Me with their vanities; and I will rouse them to jealousy with a no-people; I will provoke them with a vile nation [Table].  For a fire is kindled in My nostril, and burneth unto the depths of the nether-world, and devoureth the earth with her produce, and setteth ablaze the foundations of the mountains.  I will heap evils upon them; I will spend Mine arrows upon them; The wasting of hunger, and the devouring of the fiery bolt, and bitter destruction; and the teeth of beasts will I send upon them, with the venom of crawling things of the dust.  Without shall the sword bereave, and in the chambers terror; slaying both young man and virgin, the suckling with the man of gray hairs.  I thought I would make an end of them, I would make their memory cease from among men; Were it not that I dreaded the enemy’s provocation, lest their adversaries should misdeem, lest they should say: Our hand is exalted, and not HaShem (yehôvâh, יהוה) hath wrought all this.’

As I began this study I noticed that the rabbis who translated the Septuagint had translated pâqad (פקד) ἀποδιδοὺς (a form of ἀποδίδωμι) but I really didn’t know what to make of it: Thou shalt not bow down unto them, nor serve them; for I HaShem (yehôvâh, יהוה) thy G-d am a jealous G-d, visiting the iniquity (pâqad, פקד; Septuagint: ἀποδιδοὺς, a form of ἀποδίδωμι) of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me[24]  I was questioning, but still more or less persuaded, that visiting the iniquity was how God repaid sin.  Only through this study itself did I begin to wonder if visiting the iniquity, through family (Mark 3:20, 21), through law, through religion, was how God has consigned all people to disobedience.[25]

If I consider who I am, my developing fixation makes quite a lot of sense, too.  I am the one who does not work, but believes in the one who declares the ungodly righteous[26]  I am one of the no-people of a vile nation.  I am one of the Gentiles who has received salvation by Israel’s transgression, one of the Gentiles Paul addressed in his letter to believers in Rome (Romans 11:22-36 NET):

Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but God’s kindness toward you, provided you continue in his kindness; otherwise you also will be cut off.  And even they – if they do not continue in their unbelief – will be grafted in, for God is able to graft them in again.  For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree?

For I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: A partial hardening has happened to Israel until the full number of the Gentiles has come in.  And so all Israel will be saved, as it is written:

“The Deliverer will come out of Zion; he will remove ungodliness from Jacob.  And this is my covenant with them, when I take away their sins.”

In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers.  For the gifts and the call of God are irrevocable.  Just as you were formerly disobedient (ἠπειθήσατε, a form of ἀπειθέω) to God, but have now received mercy due to their disobedience (ἀπειθείᾳ), so they too have now been disobedient (ἠπείθησαν, another form of ἀπειθέω) in order that, by the mercy shown to you, they too may now receive mercy.  For God has consigned all people to disobedience (ἀπείθειαν, a form of ἀπείθεια) so that he may show mercy to them all.

Oh, the depth of the riches and wisdom and knowledge of God!  How unsearchable are his judgments and how fathomless his ways!  For who has known the mind of the Lord, or who has been his counselor?  Or who has first given to God, that God needs to repay (ἀνταποδοθήσεται, another form of ἀνταποδίδωμι) him?

For from him and through him and to him are all things.  To him be glory forever!  Amen.

 

Coda: I attended a pagan feast Christmas evening.  I didn’t know it was a pagan feast until it was over.  It was an ecumenical pagan feast: I was asked to pray before the meal.  Interestingly, I didn’t eat, not because I had some scruple about eating a pagan feast but because I wasn’t hungry.  Caring for my mother has me eating way too much way too often.  My intent was to arrive before Grandmother, Mother and Daughter dispersed so I could visit with them all together.  I arrived earlier than anticipated.

I realized it was a pagan feast when Mother began to outline their preparations for Imbolc.  (I had to look it up, too.)  The women plan to write on paper scrolls what each is grateful for day by day, attach the scrolls to a stick or branch and burn the stick or branch with the scrolls on Imbolc (February 1).  As religious works go, it’s not too bad.

The next morning I delivered coffee and cigarettes to Mother.  She was too depressed to venture out into the cold.  Her lover had left her a few days before.  “I’m just so fucking sad all the time,” she said.  I remembered how the Holy Spirit bolstered me when my wife divorced me, and was reminded of Paul’s letter to struggling believers in Galatia (Galatians 3:2b-5):

Did you receive the Spirit by doing the works of the law or by believing what you heard?  Are you so foolish?  Although you began with the Spirit, are you now trying to finish by human effort?  Have you suffered so many things for nothing? – if indeed it was for nothing.  Does God then give you the Spirit and work miracles among you by your doing the works of the law or by your believing what you heard?

Of course, Paul meant the law God spoke at Sinai.  But clearly pagan ritual in obedience to pagan law (or creative imagination) was no better at filling Mother with Jesus’ love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.[27]

Two days later Mother asked me to pray for her job interview.  I don’t know whether she also sought Brigid’s aid (though I haven’t met any pagans who believe the gods are real, merely imaginary personifications of nature or ideas).  I left it to God’s discretion when my mother and I prayed.  Mother’s interview went well, and I’m happy that I’m not visiting her in rehab this year.


[1] Deuteronomy 5:9b (NET)

[2] https://greekdoc.github.io/lexicon/no.html#nomimos

[3] https://greekdoc.github.io/lexicon/mu.html#museros

[4] תועבה, Leviticus 18:22 (Tanakh) Table

[5] Leviticus 18:19 (NET) Table

[6] http://www.reshafim.org.il/ad/egypt/people/couples.htm

[7] This seems to have been established as a tradition by Noah’s time (Genesis 9:20-23).

[8] http://journals.sagepub.com/doi/abs/10.1177/030751338407000113?journalCode=egaa

[9] John 8:24 (ISV)

[10] Isaiah 43:10, 11 (Tanakh)

[11] Isaiah 45:12 (Tanakh)

[12] Leviticus 18:24, 25 (NET)

[13] Genesis 7:11b (NET)

[14] Exodus 33:3a (NET)

[15] Numbers 13:23a (NET)

[16] Genesis 8:21b (NET)

[17] Genesis 9:5, 6 (Tanakh)

[18] Deuteronomy 32:35 (Tanakh) Table

[19] Deuteronomy 32:5, 6a (Tanakh)

[20] Genesis 21:8 (NET)

[21] Numbers 17:8b (NET)

[22] Genesis 50:15 (NET)

[23] https://greekdoc.github.io/lexicon/end.html#endeiknuw

[24] Deuteronomy 5:9 (Tanakh)  “You shall not do obeisance to them, nor are you to serve them, because I am the Lord your God, a jealous God, repaying (ἀποδιδοὺς, a form of ἀποδίδωμι) the sins of fathers upon children to the third and fourth generations of those who hate me…” (Deuteronomy 5:9 NETS)

[25] Romans 11:32a (NET)

[26] Romans 4:5 (NET)

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