Tag Archives: 1 Corinthians 10:1-4

Who Am I? Part 9

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“One more thing you should know about me,” I wrote in another essay: “I usually appreciate God’s deceptiveness (the NIV translates it shrewdness, if you prefer) first, before I recognize his reliability, trustworthiness and loyalty.  So I assume that I am far more perverse (NIV, crooked [now, devious]), than I am blameless, innocent or faithful.”  As I revisited this essay to make tables for 2 Samuel 22:26, 27 it occurred to me that this is no longer true.

In the Tanakh (and KJV) חסיד (châsı̂yd) was translated merciful (Table1) rather than loyal.  Daily infusions of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[1] have rendered me more merciful than perverse.  Consequently, I view God as more merciful than deceptive these days.  Paul described a similar transformation in his own life for believers in Galatia (Galatians 2:20 NET):

I have been crucified 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.

He prayed the same transformation for believers in Ephesus (Ephesians 3:16, 17a NET):

I pray that according to the wealth[2] of his glory [the Father,[3] from whom every family in heaven and on earth is named] will grant[4] you to be strengthened with power through his Spirit in the inner person, that Christ will dwell in your hearts through faith…

I noticed something comparing the English translations of 2 Samuel (Reigns, Kings) 2:26, 27 from the Septuagint (Table2 and Table3) to those of the Masoretic text.

Septuagint

 Masoretic Text
2 Reigns 22:26, 27 (NETS) 2 Kings 22:26, 27 (Septuagint Elpenor) 2 Samuel 22:26, 27 (Tanakh)

2 Samuel 22:26, 27 (NET)
With the devout you will be deemed devout, and with a perfect man you will be deemed perfect, and with the select you will be select, and with the crooked you will be deemed crooked. With the holy thou wilt be holy, and with the perfect man thou will be perfect, and with the excellent thou wilt be excellent, and with the froward thou will be froward. With the merciful Thou dost show Thyself merciful, with the upright man Thou dost show Thyself upright, With the pure Thou dost show myself pure; and with the crooked Thou dost show Thyself subtle. You prove to be loyal to one who is faithful; you prove to be trustworthy to one who is innocent.  You prove to be reliable to one who is blameless, but you prove to be deceptive to one who is perverse.

The English translations from the Masoretic text seem to imply that God changes his behavior toward me depending upon my response to Him.  If I achieve the rank of crooked (Tanakh) or perverse (NET), God dost show Himself subtle (Tanakh) or prove to be deceptive (NET).  If I strive to be pure (Tanakh) or blameless (NET), He dost show myself (KJV: thyself) pure or prove to be reliable.  If I make myself upright or innocent, He dost show Himself upright or prove to be trustworthy.  If I become merciful or faithful, He dost show Himself merciful or prove to be loyal.

The translations from the Greek Septuagint (especially the NETS, “you will be deemed…”), however, called this into question and forced me to dig deeper.  With the exception of the adjective ἐκλεκτὸς, the verbs—ὁσιωθήσῃ, τελειωθήσῃ[5] and στρεβλωθήσῃ—applied to God by the rabbis who translated the Septuagint were all passive.  In other words, my perception—not God—changes as He has his way with me.  There is a caveat.

In a similar verse (Table3 below) Psalm 18:26 (18:27, 17:27) the rabbis chose the active διαστρέψεις for תתפתל (pâthal) rather than the passive στρεβλωθήσῃ (the Hebrew word תתפל [pâthal] was slightly different).  Here are the words in tabular form:

Reference

 NET Parallel Hebrew Tanakh Parallel Hebrew (chabad.org) Strong’s Concordance Septuagint (BLB)

Septuagint (Elpenor)
2 Samuel (Kings) 22:27 תתפל תִּתַּפָּֽל פָּתַל (pâthal) στρεβλωθήσῃ στρεβλωθήσῃ
Psalm 18:26 (18:27; 17:27) תתפתל תִּתְפַּתָּֽל פָּתַל (pâthal) διαστρέψεις διαστρέψεις

In other words, with the froward (Tanakh), perverse (NET/English Elpenor) or “crooked” (NETS) God is more actively froward (Tanakh) or deceptive (NET), wilt shew frowardness (English Elpenor) or “will pervert” (1 Kings 22:19-23; 1 Timothy 4:1-5).  His mercy toward me is ever astonishing.  At my most crooked or perverse I mistook God’s mercy for his nonexistence.  He remained pure, reliable, upright, trustworthy, merciful and loyal despite my religious mind’s inability to perceive it at that time.

Before I get too carried away with the English translation merciful, however, I want to study the Greek translation some.  The Hebrew word חסיד (châsı̂yd) translated merciful in the Tanakh and KJV was translated ὁσίου (a form of ὅσιος) in the Septuagint rather than ἐλεήμων (Hebrews 2:17 NET):

Therefore [Jesus] had to be made like his brothers and sisters in every respect, so that he could become a merciful (ἐλεήμων) and faithful high priest in things relating to God, to make atonement for the sins of the people.

Peter quoted David’s psalm about Jesus, you will not leave my soul in Hades, nor permit your Holy One to experience decay.[6]  Paul quoted part of the same psalm: You will not permit your Holy One to experience decay.[7]  Here in both quotes ὅσιον (another form of ὅσιος) was translated Holy One.

The Greek word διαφθοράν translated decay above was itself a translation of the Hebrew word שחת.  But it was translated (Table4 below) corruption (Tanakh) or the Pit (NET).  A table contrasting these Hebrew homographs follows.

Reference

 NET Parallel Hebrew Tanakh Parallel Hebrew (chabad.org) Strong’s Concordance Tanakh (Jewish Virtual Library)

NET
Psalm 16:10 שחת שָֽׁחַת שַׁחַת (shachath) corruption the Pit
Genesis 13:10 שחת שַׁחֵ֣ת שָׁחַת (shâchath) destroyed obliterated

The only difference between them is the vowel points.  Whether Peter and Paul misquoted the psalm to make it prophesy Jesus’ resurrection, or the Masoretes manipulated the vowel points to make it less obvious so as to defend their people from Christian interpretation will remain a matter of faith.  Admittedly, the rabbis who translated the Septuagint chose καταστρέψαι for שחת in Genesis 13:10 rather than διαφθοράν.  But they didn’t choose any form of Βόθυνος (Matthew 12:11) or φρέαρ (Revelation 9:1) for either occurrence.

Moses identified Levi’s holy one, whom Thou didst prove at Massah, with whom Thou didst strive at the waters of Meribah.[8] Again, the Hebrew word translated holy was חסידך (châsı̂yd) which was translated ὁσίῳ (another form of ὅσιος) in the Septuagint.  To Paul Levi’s holy one (τῷ ἀνδρὶ τῷ ὁσίῳ in the Septuagint; literally, holy man) was Christ (1 Corinthians 10:1-4 NET Table):

For I do not want you to be unaware, brothers and sisters, that our fathers were all under the cloud and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink.  For they were all drinking from the spiritual rock that followed them, and the rock was Christ.

A plural form of ὅσιος (Table19 below) was translated holy (NET) or mercies (KJV) in Paul’s exhortation in the synagogue at Pisidian Antioch (Acts 13:34 NET):

But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: ‘I will give you the holy (ὅσια) and trustworthy promises made to David.’[9]

The last was a quote from the prophet Isaiah (Table8 below): I will make an everlasting covenant with you, even the sure mercies of David.[10]  The Hebrew word חַסְדֵ֥י (chêsêd) was translated mercies on chabad.org as well.  The Greek translation ὅσια was also rendered mercies in the Elpenor English translation of the Septuagint, but sacred things in the NETS (Table9 below).

Who will not fear you,[11] O Lord, and glorify[12] your name, because you alone are holy[13] (ὅσιος), those who conquered the beast sang.  All nations will come and worship before you for your righteous acts (seven final plagues, seven angels holding the seven trumpets, the scroll and its seven seals) have been revealed.[14]  John’s vision continued: Now I heard the angel of the waters saying: “You are just[15] – the one who is and who was, the Holy One[16] (ὅσιος) – because you have passed these judgments, because they poured out the blood of your saints and prophets, so you have given[17] them blood to drink.  They[18] got what they deserved!”[19]

Without reverting to my old ways—considering justice and mercy as opposites—it seemed only fair to mention these contexts for ὅσιος.  The varied translations of ὅσιος seem to confirm my understanding of a category called “justice-mercy.”  Though I struggle to describe this category in words or diagrams it becomes much clearer—along with faithfulness and love—in the person of Jesus the Christ.

He will keep the feet of His holy ones,[20] Hannah prayed.  I planned to quote this as an example of חסידו] חסידיו] (châsı̂yd) [contrast chabad.org] translated δικαίου (a form of δίκαιος) in the Septuagint.  Comparing the Greek of the Septuagint to the Masoretic text proved more problematic than that.  The English translations follow:

English Translations from Masoretic Hebrew

 English Translations from Septuagint Greek
1 Samuel 2:9 (Tanakh) 1 Samuel 2:9 (NET) 1 Reigns 2:9 (NETS)

1 Kings 2:9 (English Elpenor)
He will keep the feet of His holy ones, but the wicked shall be put to silence in darkness; for not by strength shall man prevail. He watches over his holy ones, but the wicked are made speechless in the darkness, for it is not by one’s own strength that one prevails. Granting the prayer to the one who prays, he has even blessed the years of the righteous, because not by strength is a man mighty. granting his petition to him that prays; and he blesses the years of the righteous, for by strength cannot man prevail.

Admittedly, I wondered at first how the rabbis who translated the Septuagint got granting his petition to him that prays from but the wicked shall be put to silence in darkness.  Still I lamented that this woman of ancient Israel understood something I required almost a lifetime to learn: not by strength (NET: one’s own strength) shall man prevail.  The more I meditated though, the more sense it made to me that Hannah would have prayed what she acknowledged to Eli (1 Samuel 1:26-28 Tanakh):

And she said: ‘Oh, my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto HaShem.  For this child I prayed; and HaShem hath granted me my petition which I asked of Him; therefore I also have lent him to HaShem; as long as he liveth he is lent to HaShem.’  And he worshipped HaShem there.

Then I began to wonder why the Masoretes changed granting his petition to him that prays to but the wicked shall be put to silence in darkness.  No contrast with the wicked is required to understand that the righteous do not prevail by their own strength.  I began to consider Hannah’s prayer of dedication in its entirety, but that must wait for another essay.

To conclude this essay, I won’t gainsay merciful as a translation of חסיד (châsı̂yd), but it was translated holy more often, indicating the Messiah.  Tables comparing Psalm 18:25, 26; 16:10; Deuternomy 33:8; Isaiah 55:3; 1 Samuel 2:9 and 1:26-28 in the Tanakh and NET, and tables comparing Psalm 18:25 (17:26); 18:26 (17:27); 16:10 (15:10); Deuteronomy 33:8; Isaiah 55:3; 1 Samuel (Reigns, Kings) 2:9; 1:26; 1:27 and 1:28 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Ephesians 3:14; 3:16; Acts 13:35; 13:34; Revelation 15:4 and 16:5, 6 in the NET and KJV.

Psalm 18:25, 26 (Tanakh)

Psalm 18:25, 26 (NET)
With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright; You prove to be loyal to one who is faithful; you prove to be trustworthy to one who is innocent.
With the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward. You prove to be reliable to one who is blameless, but you prove to be deceptive to one who is perverse.

Psalm 18:25 (Septuagint BLB)

Psalm 17:26 (Septuagint Elpenor)
μετὰ ὁσίου ὁσιωθήσῃ καὶ μετὰ ἀνδρὸς ἀθῴου ἀθῷος ἔσῃ μετὰ ὁσίου ὅσιος ἔσῃ, καὶ μετὰ ἀνδρὸς ἀθῴου ἀθῷος ἔσῃ

Psalm 17:26 (NETS)

Psalm 17:26 (English Elpenor)
With the devout you will be deemed devout, and with the innocent man you will be innocent, With the holy thou wilt be holy; and with the innocent man thou wilt be innocent.

Psalm 18:26 (Septuagint BLB)

Psalm 17:27 (Septuagint Elpenor)
καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ καὶ μετὰ στρεβλοῦ διαστρέψεις καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ καὶ μετὰ στρεβλοῦ διαστρέψεις

Psalm 17:27 (NETS)

Psalm 17:27 (English Elpenor)
and with the select you will be select, and with the crooked you will pervert, And with the excellent [man] thou wilt be excellent; and with the perverse thou wilt shew frowardness.

Psalm 16:10 (Tanakh)

Psalm 16:10 (NET)
For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. You will not abandon me to Sheol; you will not allow your faithful follower (châsı̂yd, חסידך) to see the Pit.

Psalm 16:10 (Septuagint BLB)

Psalm 15:10 (Septuagint Elpenor)
ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῗν διαφθοράν ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν

Psalm 15:10 (NETS)

Psalm 15:10 (English Elpenor)
because you will not abandon my soul to Hades or give your devout to see corruption. because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

Deuteronomy 33:8 (Tanakh)

Deuteronomy 33:8 (NET)
And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, whom Thou didst prove at Massah, with whom Thou didst strive at the waters of Meribah; Of Levi he said: Your Thummim and Urim belong to your godly (châsı̂yd, חסידך) one, whose authority you challenged at Massah, and with whom you argued at the waters of Meribah.

Deuteronomy 33:8 (Septuagint BLB)

Deuteronomy 33:8 (Septuagint Elpenor)
καὶ τῷ Λευι εἶπεν δότε Λευι δήλους αὐτοῦ καὶ ἀλήθειαν αὐτοῦ τῷ ἀνδρὶ τῷ ὁσίῳ ὃν ἐπείρασαν αὐτὸν ἐν πείρᾳ ἐλοιδόρησαν αὐτὸν ἐπὶ ὕδατος ἀντιλογίας καὶ τῷ Λευὶ εἶπε· δότε Λευὶ δήλους αὐτοῦ καὶ ἀλήθειαν αὐτοῦ, τῷ ἀνδρὶ τῷ ὁσίῳ, ὃν ἐπείρασαν αὐτὸν ἐν πείρᾳ, ἐλοιδόρησαν αὐτὸν ἐπὶ ὕδατος ἀντιλογίας

Deuteronomy 33:8 (NETS)

Deuteronomy 33:8 (English Elpenor)
And to Leui he said: Give Leui his clear ones and his truth to the devout man, whom they tempted him with temptation.  They reviled him at the water of dispute. And to Levi he said, Give to Levi his manifestations, and his truth to the holy man, whom they tempted in the temptation; they reviled him at the water of strife.

Isaiah 55:3 (Tanakh)

Isaiah 55:3 (NET)
Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Pay attention and come to me!  Listen, so you can live!  Then I will make an unconditional covenantal promise to you, just like the reliable covenantal promises (chêsêd, חסדי) I made to David.

Isaiah 55:3 (Septuagint BLB)

Isaiah 55:3 (Septuagint Elpenor)
προσέχετε τοῗς ὠτίοις ὑμῶν καὶ ἐπακολουθήσατε ταῗς ὁδοῗς μου ἐπακούσατέ μου καὶ ζήσεται ἐν ἀγαθοῗς ἡ ψυχὴ ὑμῶν καὶ διαθήσομαι ὑμῗν διαθήκην αἰώνιον τὰ ὅσια Δαυιδ τὰ πιστά προσέχετε τοῖς ὠσὶν ὑμῶν καὶ ἐπακουλουθήσατε ταῖς ὁδοῖς μου· εἰσακούσατέ μου, καὶ ζήσεται ἐν ἀγαθοῖς ἡ ψυχὴ ὑμῶν· καὶ διαθήσομαι ὑμῖν διαθήκην αἰώνιον, τὰ ὅσια Δαυὶδ τὰ πιστά

Isaiah 55:3 (NETS)

Isaiah 55:3 (English Elpenor)
Pay attention with your ears, and follow my ways; listen to me, and your soul will live in good things.  I will make with you an everlasting covenant, the sacred things of David that are sure. Give heed with your ears, and follow my ways: hearken to me, and your soul shall live in prosperity; and I will make with you an everlasting covenant, the sure mercies of David.

1 Samuel 2:9 (Tanakh)

1 Samuel 2:9 (NET)
He will keep the feet of His holy ones, but the wicked shall be put to silence in darkness; for not by strength shall man prevail. He watches over his holy (châsı̂yd, [חסידו]) ones (châsı̂yd, חסידיו), but the wicked are made speechless in the darkness, for it is not by one’s own strength that one prevails.

1 Samuel 2:9 (Septuagint BLB)

1 Kings 2:9 (Septuagint Elpenor)
διδοὺς εὐχὴν τῷ εὐχομένῳ καὶ εὐλόγησεν ἔτη δικαίου ὅτι οὐκ ἐν ἰσχύι δυνατὸς ἀνήρ διδοὺς εὐχὴν τῷ εὐχομένῳ καὶ εὐλόγησεν ἔτη δικαίου· ὅτι οὐκ ἐν ἰσχύϊ δυνατὸς ἀνήρ

1 Reigns 2:9 (NETS)

1 Kings 2:9 (English Elpenor)
Granting the prayer to the one who prays, he has even blessed the years of the righteous, because not by strength is a man mighty. granting his petition to him that prays; and he blesses the years of the righteous, for by strength cannot man prevail.

1 Samuel 1:26-28 (Tanakh)

1 Samuel 1:26-28 (NET)
And she said: ‘Oh, my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto HaShem. She said, “My lord. Just as surely as you are alive, my lord, I am the woman who previously stood here with you in order to pray to the Lord.
For this child I prayed; and HaShem hath granted me my petition which I asked of Him; For this boy I prayed, and the Lord has given me the request that I asked of him.
therefore I also have lent him to HaShem; as long as he liveth he is lent to HaShem.’  And he worshipped HaShem there. So I also dedicate him to the Lord. For all the days of his life he is dedicated to the Lord.” Then he bowed down there in worship to the Lord.

1 Samuel 1:26 (Septuagint BLB)

1 Kings 1:26 (Septuagint Elpenor)
καὶ εἶπεν ἐν ἐμοί κύριε ζῇ ἡ ψυχή σου ἐγὼ ἡ γυνὴ ἡ καταστᾶσα ἐνώπιόν σου ἐν τῷ προσεύξασθαι πρὸς κύριον καὶ εἶπεν· ἐν ἐμοί, κύριε· ζῇ ἡ ψυχή σου, ἐγὼ ἡ γυνὴ ἡ καταστᾶσα ἐνώπιόν σου μετὰ σοῦ ἐν τῷ προσεύξασθαι πρὸς Κύριον

1 Reigns 1:26 (NETS)

1 Kings 1:26 (English Elpenor)
and said, “By me, sir!  Your soul lives, I am the woman who stood before you when praying to the Lord; And she said, I pray thee, my lord, as thy soul liveth, I [am] the woman that stood in thy presence with thee while praying to the Lord.

1 Samuel 1:27 (Septuagint BLB)

1 Kings 1:27 (Septuagint Elpenor)
ὑπὲρ τοῦ παιδαρίου τούτου προσηυξάμην καὶ ἔδωκέν μοι κύριος τὸ αἴτημά μου ὃ ᾐτησάμην παρ᾽ αὐτοῦ ὑπὲρ τοῦ παιδαρίου τούτου προσηυξάμην, καὶ ἔδωκέ μοι Κύριος τὸ αἴτημά μου, ὃ ᾐτησάμην παρ᾿ αὐτοῦ

1 Reigns 1:27 (NETS)

1 Kings 1:27 (English Elpenor)
for this boy I prayed, and the Lord has granted me my request that I requested of him. For this child I prayed; and the Lord has given me my request that I asked of him.

1 Samuel 1:28 (Septuagint BLB)

1 Kings 1:28 (Septuagint Elpenor)
κἀγὼ κιχρῶ αὐτὸν τῷ κυρίῳ πάσας τὰς ἡμέρας ἃς ζῇ αὐτός χρῆσιν τῷ κυρίῳ κἀγὼ κιχρῶ αὐτὸν τῷ Κυρίῳ πάσας τὰς ἡμέρας, ἃς ζῇ αὐτός, χρῆσιν τῷ Κυρίῳ. Καὶ εἶπεν

1 Reigns 1:28 (NETS)

1 Kings 1:28 (English Elpenor)
And I lend him to the Lord as long as he lives, a loan to the Lord. And I lend him to the Lord all his days that he lives, a loan to the Lord: and she said,

Ephesians 3:14 (NET)

Ephesians 3:14 (KJV)
For this reason I kneel before the Father, For this cause I bow my knees unto the Father of our Lord Jesus Christ,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τούτου χάριν κάμπτω τὰ γόνατα μου πρὸς τὸν πατέρα τουτου χαριν καμπτω τα γονατα μου προς τον πατερα του κυριου ημων ιησου χριστου τουτου χαριν καμπτω τα γονατα μου προς τον πατερα του κυριου ημων ιησου χριστου

Ephesians 3:16 (NET)

Ephesians 3:16 (KJV)
I pray that according to the wealth of his glory he will grant you to be strengthened with power through his Spirit in the inner person, That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἵνα δῷ ὑμῖν κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον ινα δωη υμιν κατα τον πλουτον της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον ινα δωη υμιν κατα τον πλουτον της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον

Acts 13:35 (NET)

Acts 13:35 (KJV)
Therefore he also says in another psalm, ‘You will not permit your Holy One to experience decay.’ Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
διότι καὶ ἐν ἑτέρῳ λέγει· οὐ δώσεις τὸν ὅσιον σου ἰδεῖν διαφθοράν διο και εν ετερω λεγει ου δωσεις τον οσιον σου ιδειν διαφθοραν διο και εν ετερω λεγει ου δωσεις τον οσιον σου ιδειν διαφθοραν

Acts 13:34 (NET)

Acts 13:34 (KJV)
But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: ‘I will give you the holy and trustworthy promises made to David.’ And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθοράν, οὕτως εἴρηκεν ὅτι δώσω ὑμῖν τὰ ὅσια Δαυὶδ τὰ πιστά οτι δε ανεστησεν αυτον εκ νεκρων μηκετι μελλοντα υποστρεφειν εις διαφθοραν ουτως ειρηκεν οτι δωσω υμιν τα οσια δαβιδ τα πιστα οτι δε ανεστησεν αυτον εκ νεκρων μηκετι μελλοντα υποστρεφειν εις διαφθοραν ουτως ειρηκεν οτι δωσω υμιν τα οσια δαυιδ τα πιστα

Revelation 15:4 (NET)

Revelation 15:4 (KJV)
Who will not fear you, O Lord, and glorify your name, because you alone are holy?  All nations will come and worship before you for your righteous acts have been revealed.” Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τίς οὐ μὴ φοβηθῇ, κύριε, καὶ δοξάσει τὸ ὄνομα σου; ὅτι μόνος ὅσιος, ὅτι πάντα τὰ ἔθνη ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιον σου, ὅτι τὰ δικαιώματα σου ἐφανερώθησαν τις ου μη φοβηθη σε κυριε και δοξαση το ονομα σου οτι μονος οσιος οτι παντα τα εθνη ηξουσιν και προσκυνησουσιν ενωπιον σου οτι τα δικαιωματα σου εφανερωθησαν τις ου μη φοβηθη σε κυριε και δοξαση το ονομα σου οτι μονος αγιος οτι παντα τα εθνη ηξουσιν και προσκυνησουσιν ενωπιον σου οτι τα δικαιωματα σου εφανερωθησαν

Revelation 16:5, 6 (NET)

Revelation 16:5, 6 (KJV)
Now I heard the angel of the waters saying: “You are just – the one who is and who was, the Holy One – because you have passed these judgments, And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ ἤκουσα τοῦ ἀγγέλου τῶν ὑδάτων λέγοντος· δίκαιος εἶ, ὁ ὢν καὶ ὁ ἦν, |ὁ| ὅσιος, ὅτι ταῦτα ἔκρινας, και ηκουσα του αγγελου των υδατων λεγοντος δικαιος κυριε ει ο ων και ο ην και ο οσιος οτι ταυτα εκρινας και ηκουσα του αγγελου των υδατων λεγοντος δικαιος ει ο ων και ο ην ο οσιος οτι ταυτα εκρινας
because they poured out the blood of your saints and prophets, so you have given them blood to drink.  They got what they deserved!” For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅτι αἷμα ἁγίων καὶ προφητῶν ἐξέχεαν καὶ αἷμα αὐτοῖς |[δ]έδωκας| πιεῖν, ἄξιοι εἰσιν οτι αιμα αγιων και προφητων εξεχεαν και αιμα αυτοις εδωκας πιειν αξιοι γαρ εισιν οτι αιμα αγιων και προφητων εξεχεαν και αιμα αυτοις εδωκας πιειν αξιοι εισιν

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

[2] The NET parallel Greek text and NA28 had πλοῦτος—the nominative case—here along with its corresponding article τὸ, where the Stephanus Textus Receptus and Byzantine Majority Text had πλουτον (KJV: riches)—the accusative case—with its corresponding article τον.

[3] The Stephanus Textus Receptus and Byzantine Majority Text had του κυριου ημων ιησου χριστου (KJV: of our Lord Jesus Christ) here.  The NET parallel Greek text and NA28 did not.

[4] The NET parallel Greek text and NA28 had δῷ—in the subjunctive mood—here, where the Stephanus Textus Receptus and Byzantine Majority Text had δωη (KJV: would grant)—in either the optative or subjunctive mood (depending on diacritical marks which are absent, though the word would may indicate that the translators understood it as subjunctive).  The NET will grant indicates a more “definite outcome,” the “result” of Paul’s prayer according to the wealth of the Father’s glory.

[5] In a similar passage in Psalm 18:26 (17:27) the rabbis chose the adjective ἀθῷος to translate תתמם (tâmam) rather than the passive τελειωθήσῃ though the Hebrew was also תתמם (tâmam).

[6] Acts 2:27 (NET) Table

[7] Acts 13:35b (NET)

[8] Deuteronomy 33:8b (Tanakh)

[9] In the NET parallel Greek text, NA28 and Byzantine Majority Text David was spelled Δαυὶδ, and δαβιδ in the Stephanus Textus Receptus.

[10] Isaiah 55:3b (Tanakh)

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

[12] The NET parallel Greek text and NA28 had the future tense indicative mood verb δοξάσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had the aorist tense subjunctive mood verb δοξαση.  This is potentially a significant difference.  For what it’s worth, φοβηθῇ (fear) is in the aorist tense and subjunctive mood.  Of course, it is also in the passive voice while both δοξάσει and δοξαση are in the active voice.

[13] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ὅσιος here, where the Byzantine Majority Text had αγιος.

[14] Revelation 15:4 (NET)

[15] The Stephanus Textus Receptus had κυριε (KJV: O Lord) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[16] The Stephanus Textus Receptus had και (KJV: and shalt be) preceding the Holy One.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[17] The NET parallel Greek text and NA28 had δέδωκας here, where the Stephanus Textus Receptus and Byzantine Majority Text had εδωκας (KJV: hast given).

[18] The Stephanus Textus Receptus had the conjunction γαρ (KJV: for) joining these clauses.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[19] Revelation 16:5, 6 (NET)

[20] 1 Samuel 2:9 (Tanakh)

Atonement, Part 10

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This is a continuation of yehôvâh’s (יהוה) instruction to Moses: They[1] are to eat those things by which atonement (kâphar, כפר; Septuagint: ἡγιάσθησαν, a form of ἁγιάζω) was made to consecrate and to set them apart, but no one else may eat them, for they are holy.[2]  I thought to skip the next two verses as an aside with no direct correspondent in Leviticus 8.  The Holy Spirit thought better (Exodus 29:29, 30 NET):

The holy (qôdesh, הקדש; Septuagint: ἁγίου, a form of ἅγιος) garments that belong to Aaron are to belong to his sons after him, so that they may be anointed in them and consecrated (mâlêʼ, ולמלא; Septuagint: τελειῶσαι τὰς χεῖρας) in them.  The priest who succeeds him from his sons, when he first comes to the tent of meeting to minister in the Holy Place (qôdesh, בקדש; Septuagint: ἁγίοις, another form of ἅγιος), is to wear them for seven days.

I won’t consider ἁγίου or any other form of ἅγιος here except to highlight how often the word serves as a pointer to the source of holiness.  Nor will I look again at τελειῶσαι τὰς χεῖρας.  The Hebrew word translated may be anointed was למשחה (mishchâh), which was translated χρισθῆναι (a form of χρίω) in the Septuagint.  I will consider other forms of χρίω in the New Testament.

The book of Hebrews begins by contrasting Jesus to angels: For to which of the angels (ἀγγέλων, a form of ἄγγελος) did God ever say, “You are my son!  Today I have fathered you”?  And in another place he says, “I will be his father and he will be my son.”[3]  Malachi had prophesied:

Malachi 3:1 (Tanakh)

Malachi 3:1 (KJV)
Behold, I will send my messenger, and he shall prepare the way before me: and the LORD, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts. Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.

Here in the last book of the Old Testament the One who shall suddenly come to his temple was called both the Lord (ʼădônây, האדון) and the messenger (malʼâk, ומלאך; Septuagint: ἄγγελος) of the covenant.  It makes sense then that Hebrews, what I am considering the first book written of the New Testament, would begin by demonstrating that this particular messenger (ἄγγελος) was not of the phylum of the angels (ἀγγέλων, a form of ἄγγελος) in the spiritual kingdom.

The quotation—“You are my son!  Today I have fathered you”—was verbatim from the Septuagint.

Hebrews 1:5a (NET parallel Greek)

 Psalm 2:7b (Septuagint BLB)

Psalm 2:7b (Septuagint Elpenor)
υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκα σε υἱός μου εἶ σύ ἐγὼ σήμερον γεγέννηκά σε υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε

As I consider the full text from the Tanakh and an English translation of the Septuagint, I hear a kind of corrective to the translators’ attitude that their “instruction” was the point of the psalm.

Psalm 2 (Tanakh)

Psalm 2 (NETS)
Why do the heathen rage, and the people imagine a vain thing? Why did nations grow insolent, and peoples contemplate vain things?
The kings of the earth set themselves, and the rulers take counsel together, against the LORD (yehôvâh, יהוה), and against his anointed, saying, The kings of the earth stood side by side, and the rulers gathered together, against the Lord and against his anointed,
Let us break their bands asunder, and cast away their cords from us. “Let us burst their bonds asunder and cast their yoke from us.”
He that sitteth in the heavens shall laugh: the LORD shall have them in derision. He who resides in the heavens will laugh at them and the Lord will mock them.
Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Then he will speak to them in his wrath, and in his anger he will trouble them.
Yet have I set my king upon my holy hill of Zion. “But I was established king by him, on Sion, his holy mountain,
I will declare the decree: the LORD (yehôvih, יהוה) hath said unto me, Thou art my Son; this day have I begotten thee. By proclaiming the Lord’s ordinance: The Lord said to me, ‘My son you are; today I have begotten you.
Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Ask of me, and I will give you nations as your heritage, and as your possession the ends of the earth.
Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel. You shall shepherd them with an iron rod; like a potter’s vessel you will shatter them.’”
Be wise now therefore, O ye kings: be instructed, ye judges of the earth. And now, O kings, be sensible; be instructed, all you who judge the earth.
Serve the LORD (yehôvâh, יהוה) with fear, and rejoice with trembling. Be subject to the Lord with fear, and rejoice in him with trembling.
Kiss (nâshaq, נשקו) the Son (bar, בר), lest he be angry, and ye perish from the way, when his wrath is kindled but a little.  Blessed are all they that put their trust in him. Seize (Septuagint: δράξασθε, a form of δράσσομαι) upon instruction (παιδείας, a form of παιδεία), lest the Lord be angry, and you will perish from the righteous way, when his anger quickly blazes out.  Happy are all who trust in him.

The author of Hebrews clearly put the focus back on the anointed Son of the Hebrew psalm rather than the “instruction” of the rabbis who translated the Septuagint.  The quotation—I will be his father and he will be my son—was also verbatim from the Septuagint.

Hebrews 1:5b (NET parallel Greek)

 2 Samuel 7:14a (Septuagint BLB)

2 Kings 7:14a (Septuagint Elpenor)
ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα καὶ αὐτὸς ἔσται μοι εἰς υἱόν ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν

Hebrews 1:5b (NET parallel Greek)

 1 Chronicles 17:13a (Septuagint BLB)

1 Chronicles 17:13a (Septuagint Elpenor)
ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα καὶ αὐτὸς ἔσται μοι εἰς υἱόν ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν

Jesus, the messenger of the covenant, was not only the son of God but the son of David, as yehôvâh promised David through the prophet Nathan.

2 Samuel 7:12-16 (Tanakh)

2 Reigns 7:12-16 (Septuagint)
When thy days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, that shall proceed out of thy body, and I will establish his kingdom. And it will be if your days are fulfilled and you lie down with your fathers, that I will raise up your offspring after you who shall be from your belly, and I will prepare his kingdom;
He shall build a house for My name, and I will establish the throne of his kingdom for ever. he shall build me a house for my name, and I will restore his throne forever.
I will be to him for a father, and he shall be to Me for a son; if he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men; I will be a father to him, and he shall be a son to me, and if his injustice comes, then I will punish him with a rod of men and with attacks of sons of men,
but My mercy shall not depart from him, as I took it from Saul, whom I put away before thee. But I will not remove my mercy from him, as I removed it from those whom I removed from before me.
And thy house and thy kingdom shall be made sure for ever before thee; thy throne shall be established for ever. And his house and his kingdom shall be made sure forever before me, and his throne shall be restored forever.

But when he again brings his firstborn into the world, he says, “Let all the angels of God worship him!”[4]  This is a bit more problematic since the quotation—Let all the angels of God worship him—is verbatim in the Elpenor version of the Septuagint only.

Hebrews 1:6b (NET parallel Greek)

 Deuteronomy 32:43 (Septuagint BLB)

Deuteronomy 32:43 (Septuagint Elpenor)
προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ προσκυνησάτωσαν αὐτῷ πάντες υἱοὶ θεοῦ…ἐνισχυσάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ…ἐνισχυσάτωσαν αὐτῷ πάντες υἱοὶ Θεοῦ
Hebrews 1:6b (NET) Deuteronomy 32:43 (NETS) Deuteronomy 32:43 (English Elpenor)
Let all the angels of God worship him! let all the divine sons do obeisance to him…let all the angels of God prevail for him let all the angels of God worship him…let all the sons of God strengthen themselves in him

It is scrambled some in the BLB version of the Septuagint with προσκυνησάτωσαν αὐτῷ πάντες in one clause and ἄγγελοι θεοῦ in another.  The phrases ἄγγελοι Θεοῦ (angels of God) and υἱοὶ Θεοῦ (sons of God) are reversed relative to the Elpenor version and the quotation in Hebrews 1:6.  On top of that both clauses are missing entirely in translations from contemporary Hebrew.

From Hebrew

From Greek
Deuteronomy 32:43 (Tanakh) Deuteronomy 32:43 (KJV) Deuteronomy 32:43 (NETS)

Deuteronomy 32:43 (English Elpenor)
Sing aloud, O ye nations, of His people; for He doth avenge the blood of His servants, and doth render vengeance to His adversaries, and doth make expiation for the land of His people. Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people. Be glad, O skies, with him, and let all the divine sons do obeisance to him.  Be glad, O nations, with his people, and let all the angels of God prevail for him.  For he will avenge the blood of his sons and take revenge and repay the enemies with a sentence, and he will repay those who hate, and the Lord shall cleanse the land of his people. Rejoice, ye heavens, with him, and let all the angels of God worship him; rejoice ye Gentiles, with his people, and let all the sons of God strengthen themselves in him; for he will avenge the blood of his sons, and he will render vengeance, and recompense justice to his enemies, and will reward them that hate him; and the Lord shall purge the land of his people.

It didn’t make any sense.  Why would the Masoretes keep Kiss the Son and discard let all the angels of God worship him, when the most likely referent for him was yehôvâh?  Though I asked the question, I didn’t really expect an answer.  I was, however, curious why the author of Hebrews thought this vanishing quote related to Jesus.  More to the point, why did Jesus teach his disciples that it referred to Him?  So I looked more closely at the available referents for him.

Reference

 Tanakh/KJV Hebrew BLB/Elpenor Greek NETS/Elpenor English

Table Below
Deuteronomy 32:3 HaShem/ LORD yehôvâh, יהוה κυρίου/ Κυρίου Lord Table2
Deuteronomy 32:6 HaShem/ LORD yehôvâh, ליהוה κυρίῳ/ Κυρίῳ Lord Table3
Deuteronomy 32:9 HaShem/ LORD’S yehôvâh, יהוה κυρίου/ Κυρίου Lord’s/ Lord Table4
Deuteronomy 32:12 HaShem/ LORD yehôvâh, יהוה κύριος/ Κύριος Lord Table5
Deuteronomy 32:19 HaShem/ LORD yehôvâh, יהוה κύριος/ Κύριος Lord Table7
Deuteronomy 32:27 HaShem/ LORD yehôvâh, יהוה κύριος/ Κύριος Lord Table8
Deuteronomy 32:30 HaShem/ LORD yehôvâh, ויהוה κύριος/ Κύριος Lord Table9
Deuteronomy 32:36 HaShem/ LORD yehôvâh, יהוה κύριος/ Κύριος Lord Table10
Deuteronomy 32:4 Rock tsûr, הצור θεός/ Θεός God Table2
Deuteronomy 32:15 Rock tsûr, צור θεοῦ/ Θεοῦ God Table6
Deuteronomy 32:18 Rock tsûr, צור θεὸν/ Θεὸν God Table7
Deuteronomy 32:30 Rock tsûr, צורם θεὸς/ Θεὸς God Table9
Deuteronomy 32:31 Rock tsûr, צורם θεὸς/ Θεὸς God
Deuteronomy 32:3 G-d/ God ʼĕlôhı̂ym, לאלהינו θεῷ/ Θεῷ God Table2
Deuteronomy 32:4 G-d/ God ʼêl, אל θεὸς/ Θεὸς god/ God
Deuteronomy 32:15 G-d/ God ʼĕlôahh, אלוה θεὸν/ Θεὸν God Table6
Deuteronomy 32:18 G-d/ God ʼêl, אל θεοῦ/ Θεοῦ God Table7
Deuteronomy 32:8 Most High ʽelyôn, עליון ὕψιστος/ Υψιστος Most High Table4

He set the borders of the peoples according to the number of the children (bên, בני) of Israel (yiśrâʼêl),[5] caught my attention since the NETS read, “he fixed boundaries of nations according to the number of divine (θεοῦ, another form of θεός) sons” (ἀγγέλων, a form of ἄγγελος).  Why would anyone translate bên yiśrâʼêl (children of Israel) ἀγγέλων θεοῦ (NETS: “divine sons;” Elpenor English Translation: angels of God).  A note (14) in the NET offered a clue:

…a Qumran fragment has “sons of God,”… “Sons of God” is undoubtedly the original reading; the MT and LXX have each interpreted it differently.  MT assumes that the expression “sons of God” refers to Israel (cf. Hos. 1:10), while LXX has assumed that the phrase refers to the angelic heavenly assembly (Pss 29:1; 89:6; cf. as well Ps 82).

Suddenly, the answer I wasn’t expecting was right in my face.  The Masoretes kept Kiss the Son because they thought the Son was Israel.  And they weren’t wrong.  Jesus is as much a son of Israel as He is a son of David.   In an essay, “In Psalm 2:12, is Kiss the Son a mistranslation by the Christians?” on Jews for Jesus online, Joseph Sarachek[6] was quoted:

Ibn Ezra rejects the simple and acceptable meaning of ‘bar’ as pure and inclines to translate it as son, referring it to the “anointed one” in v. 2 and making it the apposite of “Thou art my son” in v. 7. Bar would then allude to Israel.

I still didn’t have a clue why they might discard something as innocuous as Let all the angels of God worship him!  Who did they think him was?  Eventually I came to Deuteronomy 32:15 (Tanakh):

But Jeshurun waxed fat, and kicked–thou didst wax fat, thou didst grow thick, thou didst become gross–and he forsook G-d who made him, and contemned the Rock of his salvation (NETS: “God his Saviour”).

The Hebrew word translated salvation was ישעתו (yeshûʽâh).  Yeshua, apparently, is way too close to the Greek Ἰησοῦς (Jesus) for the Masoretes to allow any suggestion that the angels of God might worship Him.  Given a choice between the Rock of his salvation and the more innocuous Let all the angels of God worship him, the latter, it appears, was chosen for elimination.

This Rock was translated with some form of θεὸς (See Table above) in the Septuagint every time it occurred in Moses’ song.  Not so with the story of the Rock recorded in Exodus (17:6 Tanakh):

Behold, I will stand before thee there upon the rock (tsûr, הצור; Septuagint: πέτρας, a form of πέτρα) in Horeb; and thou shalt smite the rock (tsûr, בצור; Septuagint: πέτραν, another form of πέτρα), and there shall come water out of it, that the people may drink.’  And Moses did so in the sight of the elders of Israel.

Later Moses, frustrated with the people, struck the Rock in anger when HaShem had told him to speak to it.  Here the Rock was called by a different name in contemporary Hebrew, though not in Greek in the Septuagint (Numbers 20:7-12 Tanakh):

And HaShem spoke unto Moses, saying: ‘Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock (selaʽ, הסלע; Septuagint: πέτραν, another form of πέτρα) before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock (selaʽ, הסלע; Septuagint: πέτρας, a form of πέτρα); so thou shalt give the congregation and their cattle drink.’

And Moses took the rod from before HaShem, as He commanded him.  And Moses and Aaron gathered the assembly together before the rock (selaʽ, הסלע; Septuagint: πέτρας, a form of πέτρα), and he said unto them: ‘Hear now, ye rebels; are we to bring you forth water out of this rock (selaʽ, הסלע; Septuagint: πέτρας, a form of πέτρα)?’  And Moses lifted up his hand, and smote the rock (selaʽ, הסלע; Septuagint: πέτραν, another form of πέτρα) with his rod twice; and water came forth abundantly, and the congregation drank, and their cattle.  And HaShem said unto Moses and Aaron: ‘Because ye believed not in Me, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them.’

Paul wrote believers in Corinth (1 Corinthians 10:1-4 NET):

For[7] I do not want you to be unaware, brothers and sisters, that our fathers were all under the cloud and all passed through the sea, and all were baptized into Moses[8] in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink.  For they were all drinking from the spiritual rock (πέτρας, a form of πέτρα) that followed them, and the rock (πέτρα) was Christ.

The translators of the Septuagint weren’t wrong to call the Rock of HaShem’s Salvation (yeshûʽâh, ישעתו) God.

I haven’t even gotten to a form of χρίω yet, but will pick it up from here in another essay.  A table comparing Psalm 2:12 in the Elpenor and BLB versions of the Septuagint, tables comparing Deuteronomy 32:3, 4; 32:6; 32:8, 9; 32:12; 32:15; 32:18, 19; 32:27; 32:30, 31 and 32:36 in the Tanankh, KJV, NETS and Elpenor English translations, and a table comparing 1 Corinthians 10:1, 2 in the NET and KJV follow.

Psalm 2:12, 13 (Septuagint Elpenor)

Psalm 2:12 (Septuagint BLB)
δράξασθε παιδείας, μήποτε ὀργισθῇ Κύριος καὶ ἀπολεῖσθε ἐξ ὁδοῦ δικαίας δράξασθε παιδείας μήποτε ὀργισθῇ κύριος καὶ ἀπολεῖσθε ἐξ ὁδοῦ δικαίας ὅταν ἐκκαυθῇ ἐν τάχει ὁ θυμὸς αὐτοῦ μακάριοι πάντες οἱ πεποιθότες ἐπ᾽ αὐτῷ
ὅταν ἐκκαυθῇ ἐν τάχει ὁ θυμὸς αὐτοῦ, μακάριοι πάντες οἱ πεποιθότες ἐπ᾿ αὐτῷ

From Hebrew

From Greek

Deuteronomy 32:3, 4 (Tanakh)

 Deuteronomy 32:3, 4 (KJV) Deuteronomy 32:3, 4 (NETS)

Deuteronomy 32:3, 4 (English Elpenor)
For I will proclaim the name of HaShem (yehôvâh, יהוה); ascribe ye greatness unto our G-d (ʼĕlôhı̂ym, לאלהינו). Because I will publish the name of the LORD: ascribe ye greatness unto our God. For I have called out the name of the Lord (κυρίου, a form of κύριος); ascribe greatness to our God (θεῷ, a form of θεός)! For I have called on the name of the Lord (Κυρίου): assign ye greatness to our God (Θεῷ).
The Rock (tsûr, הצור), His work is perfect; for all His ways are justice; a G-d (ʼêl, אל) of faithfulness and without iniquity, just and right is He. He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. God (θεός)—his works are genuine, and all his ways are justice.  A faithful god (θεὸς), and there is no injustice, a righteous and holy Lord (κύριος); [As for God (Θεός)], his works [are] true, and all his ways [are] judgment: God (Θεὸς) [is] faithful, and there is no unrighteousness [in him]; just and holy [is] the Lord (Κύριος).

From Hebrew

 From Greek
Deuteronomy 32:6 (Tanakh) Deuteronomy 32:6 (KJV) Deuteronomy 32:6 (NETS)

Deuteronomy 32:6 (English Elpenor)
Do ye thus requite HaShem (yehôvâh, ליהוה ה), O foolish people and unwise? is not He thy father that hath gotten thee? hath He not made thee, and established thee? Do ye thus requite the LORD, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee? Do you thus repay the Lord (κυρίῳ, another form of κύριος) these things, O people, foolish and not wise?  Did not he himself, you father, acquire you and make you and create you? Do ye thus recompense the Lord (Κυρίῳ)? [is the] people thus foolish and unwise? did not he himself thy father purchase thee, and make thee, and form thee?

From Hebrew

 From Greek
Deuteronomy 32:8, 9 (Tanakh) Deuteronomy 32:8, 9 (KJV) Deuteronomy 32:8, 9 (NETS)

Deuteronomy 32:8, 9 (English Elpenor)
When the Most High (ʽelyôn, עליון) gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children (bên, בני) of Israel (yiśrâʼêl, ישׁראל). When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. When the Most High (ὕψιστος) was apportioning the nations, as he scattered Adam’s sons, he fixed boundaries of nations according to the number of divine (θεοῦ, another form of θεός) sons (ἀγγέλων, a form of ἄγγελος), When the Most High (Υψιστος) divided the nations, when he separated the sons of Adam, he set the bounds of the nations according to the number of the angels (ἀγγέλων, a form of ἄγγελος) of God (Θεοῦ, a form of θεός).
For the portion of HaShem (yehôvâh, יהוה) is His people, Jacob the lot of His inheritance. For the LORD’S portion is his people; Jacob is the lot of his inheritance. And his people Iakob became the Lord’s (κυρίου, a form of κύριος) portion, Israel a measured part of his inheritance. And his people Jacob became the portion of the Lord (Κυρίου), Israel was the line of his inheritance.

From Hebrew

 From Greek
Deuteronomy 32:12 (Tanakh) Deuteronomy 32:12 (KJV) Deuteronomy 32:12 (NETS)

Deuteronomy 32:12 (English Elpenor)
HaShem (yehôvâh, יהוה) alone did lead him [e.g., Jacob, His people], and there was no strange god with Him. So the LORD alone did lead him, and there was no strange god with him. The Lord (κύριος) alone was leading them, and no foreign god was with them. the Lord (Κύριος) alone led them, there was no strange god with them.

From Hebrew

 From Greek
Deuteronomy 32:15 (Tanakh) Deuteronomy 32:15 (KJV) Deuteronomy 32:15 (NETS)

Deuteronomy 32:15 (English Elpenor)
But Jeshurun waxed fat, and kicked–thou didst wax fat, thou didst grow thick, thou didst become gross–and he forsook G-d (ʼĕlôahh, אלוה) who made him, and contemned the Rock (tsûr, צור) of his salvation (yeshûʽâh, ישעתו). But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation. And Iakob ate and was filled, and the beloved one kicked.  He grew fat; he became heavy; he became broad!  And he abandoned God (θεὸν, another form of θεός) who made him, and he departed from God (θεοῦ, another form of θεός) his savior (σωτῆρος, a form of σωτήρ). So Jacob ate and was filled, and the beloved one kicked; he grew fat, he became thick and broad: then he forsook the God (Θεὸν) that made him, and departed from God (Θεοῦ) his Saviour (σωτῆρος, a form of σωτήρ).

From Hebrew

 From Greek
Deuteronomy 32:18, 19 (Tanakh) Deuteronomy 32:18, 19 (KJV) Deuteronomy 32:18, 19 (NETS)

Deuteronomy 32:18, 19 (English Elpenor)
Of the Rock (tsûr, צור) that begot thee thou wast unmindful, and didst forget G-d (ʼêl, אל) that bore thee. Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee. You abandoned God (θεὸν, another form of θεός) who bore you, and you forgot God (θεοῦ, another form of θεός) who nurtures you. Thou hast forsaken God (Θεὸν) that begot thee, and forgotten God (Θεοῦ) who feeds thee.
And HaShem (yehôvâh, יהוה) saw, and spurned, because of the provoking of His sons and His daughters. And when the LORD saw it, he abhorred them, because of the provoking of his sons, and of his daughters. And the Lord (κύριος) saw it and was jealous, and he was provoked on account of the wrath of his sons and daughters. And the Lord (Κύριος) saw, and was jealous; and was provoked by the anger of his sons and daughters,

From Hebrew

 From Greek
Deuteronomy 32:27 (Tanakh) Deuteronomy 32:27 (KJV) Deuteronomy 32:27 (NETS)

Deuteronomy 32:27 (English Elpenor)
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.’ Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the LORD hath not done all this. were it not for wrath of the enemies so that they may not last long and so that there adversaries not collaborate, let them not say, “Our hand is high, and it was not the Lord (κύριος) who did all these things.” Were it not for the wrath of the enemy, lest they should live long, lest their enemies should combine against them; lest they should say, Our own high arm, and not the Lord (Κύριος), has done all these things.

From Hebrew

 From Greek
Deuteronomy 32:30, 31 (Tanakh) Deuteronomy 32:30, 31 (KJV) Deuteronomy 32:30, 31 (NETS)

Deuteronomy 32:30, 31 (English Elpenor)
How should one chase a thousand, and two put ten thousand to flight, except their Rock (tsûr, צורם) had given them over and HaShem (yehôvâh, ויהוה) had delivered them up? How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the LORD had shut them up? How shall one pursue thousands and two remove myriads unless God (θεὸς) sold them and the Lord (κύριος) delivered them up? How should one pursue a thousand, and two rout tens of thousands, if God (Θεὸς) had not sold them, and the Lord (Κύριος) delivered them up?
For their rock (tsûr, כצורנו) is not as our Rock (tsûr, צורם), even our enemies themselves being judges. For their rock is not as our Rock, even our enemies themselves being judges. For not like our God (θεὸς) are their gods (θεοὶ, another form of θεός), but our enemies are without understanding. For their gods (θεοὶ) are not as our God (Θεὸς), but our enemies [are] void of understanding.

From Hebrew

 From Greek
Deuteronomy 32:36 (Tanakh) Deuteronomy 32:36 (KJV) Deuteronomy 32:36 (NETS)

Deuteronomy 32:36 (English Elpenor)
For HaShem (yehôvâh, יהוה) will judge His people, and repent Himself for His servants; when He seeth that their stay is gone, and there is none remaining, shut up or left at large. For the LORD shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. For the Lord (κύριος) will judge his people and be comforted over his slaves.  For he saw them paralyzed, both failed under attack and enfeebled. For the Lord (Κύριος) shall judge his people, and shall be comforted over his servants; for he saw that they were utterly weakened, and failed in the hostile invasion, and were become feeble:

1 Corinthians 10:1, 2 (NET)

1 Corinthians 10:1, 2 (KJV)
For I do not want you to be unaware, brothers and sisters, that our fathers were all under the cloud and all passed through the sea, Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον ου θελω δε υμας αγνοειν αδελφοι οτι οι πατερες ημων παντες υπο την νεφελην ησαν και παντες δια της θαλασσης διηλθον ου θελω δε υμας αγνοειν αδελφοι οτι οι πατερες ημων παντες υπο την νεφελην ησαν και παντες δια της θαλασσης διηλθον
and all were baptized into Moses in the cloud and in the sea, And were all baptized unto Moses in the cloud and in the sea;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ πάντες εἰς τὸν Μωϋσῆν |ἐβαπτίσαντο| ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ και παντες εις τον μωσην εβαπτισαντο εν τη νεφελη και εν τη θαλασση και παντες εις τον μωυσην εβαπτισαντο εν τη νεφελη και εν τη θαλασση

[1] Aaron and his sons (Exodus 28:43 NET)

[2] Exodus 29:33 (NET)

[3] Hebrews 1:5 (NET)

[4] Hebrews 1:6 (NET)

[5] Deuteronomy 32:8b (Tanakh) ישׁראל

[6] Joseph Sarachek, The Doctrine of the Messiah in Medieval Jewish Literature (New York: Hermon Press, 1968), p. 121.

[7] The NET parallel Greek text and NA28 had γὰρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: Moreover).

[8] In the NET parallel Greek text and NA28 Moses was spelled Μωϋσῆν, and μωσην in the Stephanus Textus Receptus and Byzantine Majority Text.