Father, Son and Holy Spirit – Part 11

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

Masoretic Text

Septuagint

Genesis 3:15 (Tanakh) Table

Genesis 3:15 (NET)

Genesis 3:15 (NETS) Table

Genesis 3:15 (English Elpenor)

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

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

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

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

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

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

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

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

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

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

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

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

The Wikipedia entry “Seed of the woman” continued:

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

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

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

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

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

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

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

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

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

The Lord turned to the woman:

Masoretic Text

Septuagint

Genesis 3:16 (Tanakh)

Genesis 3:16 (NET)

Genesis 3:16 (NETS)

Genesis 3:16 (English Elpenor)

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

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

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

The Lord turned to the man.

Masoretic Text

Septuagint

Genesis 3:17-19 (Tanakh)

Genesis 3:17-19 (NET)

Genesis 3:17-19 (NETS)

Genesis 3:17-19 (English Elpenor)

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

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

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

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

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

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

Masoretic Text

Septuagint

Genesis 3:20 (Tanakh)

Genesis 3:20 (NET)

Genesis 3:20 (NETS)

Genesis 3:20 (English Elpenor)

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

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

Masoretic Text

Septuagint

Genesis 3:21 (Tanakh)

Genesis 3:21 (NET)

Genesis 3:21 (NETS)

Genesis 3:21 (English Elpenor)

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

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

Masoretic Text

Septuagint

Genesis 3:22-24 (Tanakh)

Genesis 3:22-24 (NET)

Genesis 3:22-24 (NETS)

Genesis 3:22-24 (English Elpenor)

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

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

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

Isaiah 66:14 (NET Parallel Greek)

Isaiah 66:14 (Septuagint BLB)

Isaiah 66:14 (Septuagint Elpenor)

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

Isaiah 66:14 (NET)

Isaiah 66:14 (NETS)

Isaiah 66:14 (English Elpenor)

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

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

Genesis 3:16 (Tanakh)

Genesis 3:16 (KJV)

Genesis 3:16 (NET)

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

Genesis 3:16 (Septuagint BLB)

Genesis 3:16 (Septuagint Elpenor)

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

Genesis 3:16 (NETS)

Genesis 3:16 (English Elpenor)

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

Genesis 3:17 (Tanakh)

Genesis 3:17 (KJV)

Genesis 3:17 (NET)

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

Genesis 3:17 (Septuagint BLB)

Genesis 3:17 (Septuagint Elpenor)

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

Genesis 3:17 (NETS)

Genesis 3:17 (English Elpenor)

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

Genesis 3:18 (Tanakh)

Genesis 3:18 (KJV)

Genesis 3:18 (NET)

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

Genesis 3:18 (Septuagint BLB)

Genesis 3:18 (Septuagint Elpenor)

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

Genesis 3:18 (NETS)

Genesis 3:18 (English Elpenor)

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

Genesis 3:19 (Tanakh)

Genesis 3:19 (KJV)

Genesis 3:19 (NET)

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

Genesis 3:19 (Septuagint BLB)

Genesis 3:19 (Septuagint Elpenor)

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

Genesis 3:19 (NETS)

Genesis 3:19 (English Elpenor)

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

Genesis 3:20 (Tanakh)

Genesis 3:20 (KJV)

Genesis 3:20 (NET)

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

Genesis 3:20 (Septuagint BLB)

Genesis 3:20 (Septuagint Elpenor)

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

Genesis 3:20 (NETS)

Genesis 3:20 (English Elpenor)

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

Genesis 3:21 (Tanakh)

Genesis 3:21 (KJV)

Genesis 3:21 (NET)

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

Genesis 3:21 (Septuagint BLB)

Genesis 3:21 (Septuagint Elpenor)

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

Genesis 3:21 (NETS)

Genesis 3:21 (English Elpenor)

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

Genesis 3:24 (Tanakh)

Genesis 3:24 (KJV)

Genesis 3:24 (NET)

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

Genesis 3:24 (Septuagint BLB)

Genesis 3:24 (Septuagint Elpenor)

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

Genesis 3:24 (NETS)

Genesis 3:24 (English Elpenor)

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

Isaiah 66:14 (Tanakh)

Isaiah 66:14 (KJV)

Isaiah 66:14 (NET)

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

Isaiah 66:14 (Septuagint BLB)

Isaiah 66:14 (Septuagint Elpenor)

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

Isaiah 66:14 (NETS)

Isaiah 66:14 (English Elpenor)

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

Revelation 20:2 (NET)

Revelation 20:2 (KJV)

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

Revelation 20:2 (NET Parallel Greek)

Revelation 20:2 (Stephanus Textus Receptus)

Revelation 20:2 (Byzantine Majority Text)

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

John 16:21 (NET)

John 16:21 (KJV)

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

John 16:21 (NET Parallel Greek)

John 16:21 (Stephanus Textus Receptus)

John 16:21 (Byzantine Majority Text)

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

2 Corinthians 7:10 (NET)

2 Corinthians 7:10 (KJV)

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

2 Corinthians 7:10 (NET Parallel Greek)

2 Corinthians 7:10 (Stephanus Textus Receptus)

2 Corinthians 7:10 (Byzantine Majority Text)

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

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

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

7 2 Corinthians 7:10b (NET)

8 Genesis 3:17b (NETS)

9 Genesis 3:19b (NETS)

10 2 Corinthians 7:10a (NET)

A Monotonous Cycle Revisited, Part 2

Moses wrote (Genesis 3:22-24 Tanakh):

And HaShem (yehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever’ [Table].  Therefore HaShem (yehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) sent him forth from the garden of Eden, to till the ground from whence he was taken [Table].  So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.

John wrote in the revelation of Jesus Christ, which God gave him to show his servants what must happen very soon.  He made it clear by sending his angel to his servant John, who then testified to everything that he saw[1] concerning the word of God and the testimony about Jesus Christ[2] (Revelation 22:1, 2 NET):

Then the angel showed me the river[3] of the water of life – water as clear as crystal – pouring out from the throne of God and of the Lamb, flowing down the middle of the city’s main street.  On each side[4] of the river is the tree of life producing twelve kinds of fruit, yielding[5] its fruit every[6] month of the year.  Its leaves are for the healing of the nations.

Placing the cherubim and the flaming sword to keep (shâmar, לשמר; Septuagint: φυλάσσειν, a form of φυλάσσω) the way to the tree of life from Adam and Eve was never about withholding life from humanity.  Though Adam and Eve knew (yedaʽ, וידעו; Septuagint: ἔγνωσαν, a form of γινώσκω) that they were naked,[7] yehôvâh ʼĕlôhı̂ym knew what it meant when sin entered the world through one man.[8]  Consider Jesus’ teaching (John 8:31, 32 NET):

Then Jesus said to those Judeans who had believed him, “If you continue to follow my teaching, you are really my disciples and you will know the truth, and the truth will set you free.”

Jesus addressed those Judeans (KJV: Jews) who had believed him, arguably the best of the best.  Though they were hardened they were among the most spiritually cultivated (Romans 9-11) people to have walked the earth to that time, and they had begun to believe Jesus, and Jesus told them to continue to follow his teaching (μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ).  Now hear with faith how He described these most spiritually cultivated people who had believed Him (John 8:44 NET):

You people are from your father[9] the devil, and you want to do what your father desires.  He was a murderer from the beginning, and does not[10] uphold the truth, because there is no truth in him.  Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies.

Spiritually cultivated they were and they had begun to believe Jesus but they were not yet born from above, not yet led by the Spirit of God, not yet the sons of God: For all who are led by the Spirit of God are the sons of God.[11]  No one born of Adam, whether confessing some sin or not, wants to hear, you people are from your father the devil, or you want (θέλετε, a form of θέλω) to do what your father desires (ἐπιθυμίας, a form of ἐπιθυμία).  But I’ll consider the story of Abel, a keeper of sheep and his elder brother Cain, a tiller of the ground in this light (Genesis 4:2b-5 Tanakh).

And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto HaShem [Table].  And Abel, he also brought of the firstlings of his flock and of the fat thereof.  And HaShem had respect unto Abel and to his offering [Table]; but unto Cain and to his offering He had not respect.  And Cain was very wroth, and his countenance fell [Table].

It seems that Cain got the bright idea to bring yehôvâh an offering.  His little brother Abel just tagged along.  Each brought the fruit of his labor.  Who does yehôvâh think he is, discriminating this way between them?  After all, it’s the thought that counts![12]  That, by the way, was not my thought.

Oh, I wrote it.  Yes, I heard the thought in my mind.  But by faith I no longer recognize such thoughts as me (Galatians 2:20, 21) or mine.  I recognize—again, by faith in the word of God—that there is something in me—call it what you will, sin in the flesh, the old man—something that hates yehôvâh, everything He says, everything He does.  He can do nothing right.  Paul described this phenomenon in his letter to believers in Rome (Romans 7:21-25 NET Table1 Table2).

So, I find the law that when I want to do good (καλόν, a form of καλός), evil (κακὸν, a form of κακός) is present with me.  For I delight in the law of God in my inner being (ἄνθρωπον, a form of ἄνθρωπος).  But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members.  Wretched man (ἄνθρωπος) that I am!  Who will rescue me from this body of death?  Thanks[13] be to God through Jesus Christ our Lord!  So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.

Then the Lord (yehôvâh, יהוה) said to Cain, “Why are you angry, and why is your expression downcast?[14]  I’ve approached the next verse incidentally, tangentially, judgmentally and, curiously enough in retrospect, lawfully in other essays.  Here, I wanted to approach it directly.

Genesis 4:7 (Tanakh)

Genesis 4:7 (NET)

If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’ Is it not true that if you do what is right, you will be fine?  But if you do not do what is right, sin is crouching at the door.  It desires to dominate you, but you must subdue it.”

Another version of the Tanakh reads: Is it not so that if you improve, it will be forgiven you?  If you do not improve, however, at the entrance, sin is lying, and to you is its longing, but you can rule over it.[15]  In another essay I wrote, “you must subdue it looks and sounds to me like a religious mind trying to turn a word into a law long before the law was given.”  That wasn’t quite fair.

Hebrew Tanakh (Jewish Virtual Library) Tanakh (Chabad.org)

NET

לפתח (pethach) at the door at the entrance at the door
חטאת (chaṭṭâʼâh) sin sin sin
רבץ (râbats) coucheth is lying is crouching
ואליך (ʼêl) and unto thee and to you to dominate you
תשוקתו (teshûqâh) is its desire is its longing It desires
ואתה (ʼattâh) but thou but you but you
תמשל (mâshal) mayest rule can rule must subdue
בו (bōw)[16] over it over it it

I was surprised that תמשל (mâshal)—translated mayest rule, can rule (Tanakh), must subdue (NET), BibleHub.com offers should rule—was so uncertain.  It makes sense to me that knowing good and evil makes each of us individually responsible for choosing good, but mayest rule and especially can rule imply the ability to do so as well.  Struggling with this I perused the commentariesAlexander MacLaren pointed out the similarity here to what yehôvâh had said to Eve after she had led Adam astray (Genesis 3:1-6): and thy desire shall be to thy husband, and he shall rule over thee.[17]

Hebrew

Tanakh (Jewish Virtual Library) Tanakh (Chabad.org)

NET

ואל (ʼêl) and…to And to to control
אישך (ʼı̂ysh) thy husband your husband your husband
תשוקתך (teshûqâh) thy desire shall be will be your desire You will want
והוא (hûʼ) and he and he but he
ימשל (mâshal) shall rule will rule will dominate
בך (bāḵ)[18] over thee over you you

There was no equivocation here, no wiggle room in the translation of ימשל (mâshal).  Surely man’s experience ruling over a wife has been at least as perplexing as ruling over sin.  Of course, male Bible expositors present the latter part of yehôvâh’s word to Eve as a rule for women to obey.  I haven’t heard the latter part of his word to Cain abstracted that way.   The translations divide here along party lines: those who have accepted Jesus as the Christ hear responsibility (must subdue, should rule), those who have not hear a promise of ability (mayest rule, can rule).

I thought at first that the rabbis who translated the Septuagint eschewed any personification of sin lying, crouching, desiring or longing.

Genesis 4:7 (Septuagint BLB)

Genesis 4:7 (Septuagint Elpenor)

οὐκ ἐὰν ὀρθῶς προσενέγκῃς ὀρθῶς δὲ μὴ διέλῃς ἥμαρτες ἡσύχασον πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ καὶ σὺ ἄρξεις αὐτοῦ οὐκ ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες; ἡσύχασον· πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ, καὶ σὺ ἄρξεις αὐτοῦ.

Genesis 4:7 (NETS)

Genesis 4:7 (English Elpenor)

If you offer correctly but do not divide correctly, have you not sinned?  Be still; his recourse is to you, and you will rule over him.” Hast thou not sinned if thou hast brought it rightly, but not rightly divided it? be still, to thee shall be his submission, and thou shalt rule over him.

I had rejected the Septuagint here because it seemed to refer back to AbelCharles Ellicott offered a similar interpretation in his commentary:

“At present thou art vexed and envious because thy younger brother is rich and prosperous, while thy tillage yields thee but scanty returns.  Do well, and the Divine blessing will rest on thee, and thou wilt recover thy rights of primogeniture, and thy brother will look up to thee in loving obedience.”

I can’t assume that Abel was “rich and prosperous” while Cain’s “tillage yields…but scanty returns,” or that yehôvâh was concerned with Cain’s “rights of primogeniture” from what is written in the text.  I’ve assumed that HaShem had respect unto Abel and to his offering because yehôvâh foreknew that a Passover lamb would become important to his people rather than a Passover kumquat.  (No, I have no idea what kind of produce Cain offered Him.)  But if I consider now that the referent of his and him was sin rather than Abel, I get a different picture.

The rabbis understood רבץ (râbats) as an imperative ἡσύχασον (Be still) directed to Cain rather than as a description of sin lying or crouching.  Had Cain believed yehôvâh’s command to be still, he would have realized yehôvâh’s promise—you will rule (NETS), thou shalt rule (Elpenor) over sin—without equivocation.  I called this “yehôvâh at his most aloof,”[19] relative to the time and attention He lavishes on me.  (The philosophical bent of my mind still longs for a thousand page discourse where yehôvâh sits down with Cain and explains his understanding of sin, righteousness and redemption.)  Be still as yehôvâh’s command to Cain reminds me of Peter (Matthew 14:28 NET).

Peter said to [Jesus], “Lord, if it is you, order me to come to you on the water.”

Here is an example of what I meant by the spiritual cultivation of Israel.  Peter wasn’t a priest, a scribe or a religious professional of any sort.  He was a fisherman.  But he believed that if Jesus the Christ ordered or commanded him to come to Him on the water it would be so.  But this is probably too facile an explanation.  Peter’s lack of religious sophistication may have enhanced his spiritual cultivation.  Of his more religiously sophisticated (Philippians 3:5-7) brethren, Paul wrote (Romans 10:2, 3; 9:31, 32 NET Table):

…I can testify that [my fellow Israelites] are zealous for God, but their zeal is not in line with the truth (ἐπίγνωσιν, a form of ἐπίγνωσις).  For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.

Israel even though pursuing a law of righteousness did not attain it.[20]  Why not?  Because they pursued it not by faith but (as if it were possible) by works.[21]  They stumbled over the stumbling stone…

In my zeal for God,[22] Paul wrote of his own religious sophistication, I persecuted the church.[23]

I wondered if be still here had any relationship to, Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.[24]  But the Hebrew word translated Be still there was הרפו (râphâh), translated σχολάσατε (a form of σχολάζω) in the Septuagint.  As I contemplated the definition of σχολάζω in the Greek Lexicon online I was lifted out of the weeds, so to speak, fussing over the meaning of word strings in the Bible, and into that eternal life of knowing the only true God, and Jesus Christ.  The definition of σχολάζω reads:

to devote oneself; to have leisure; to devote, have spare time, be at leisure, take a vacation; to take it easy; to have time to be busy with one’s interests apart from work; to take time to devote to study

This accurately describes the life I’ve received from Him, received in that same active sense that Jesus’ disciples accepted the words He gave them.  And, yes, σχολάσατε is an active form of σχολάζω.  This active stillness is how I pursue (ζητεῖτε, a form of ζητέω) his kingdom and righteousness: But above all, Jesus commanded, pursue his kingdom and righteousness, and all these things [food, drink, clothing] will be given to you as well.[25]  The definition of ζητέω in the Greek Lexicon online reads:

to seek, search, look for; to inquire, investigate, examine, consider, deliberate; to try to obtain, desire to possess; to strive for, aim for, desire, wish; to ask for, request, demand (something); to claim (as entitlement); to appeal to someone for guidance

Back again in the weeds, the rabbis who translated the Septuagint offered no Greek counterpart for לפתח (pethach; translated at the door, at the entrance [Tanakh], at the door [NET]).  Why would they ignore לפתח (pethach) before Jesus was revealed to Israel?  Why would Masoretes add it afterward?  Frankly, I can’t imagine any plausible scenarios at the moment.  So as far as understanding what yehôvâh said to Cain, I’m more uncertain now than when I began this study.  I have, however, encountered many provocative ideas ripe for further study.  And what He said hardly mattered to the narrative.  Cain ignored it (Genesis 4:8 Tanakh).

And Cain spoke unto Abel his brother.  And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.[26]

Cain was from [his] father the devil, and wanted to do what [his] father desires.  As Jesus said to those Judeans who had believed him…[the devil] was a murderer from the beginning, and does not uphold the truth (ἀληθείᾳ), because there is no truth (ἀλήθεια) in him.  There was no ritual or intentionality required for Cain to be from his father the devil.  It is the natural condition of those born of the flesh of Adam and Eve.  “What is born of the flesh is flesh,” Jesus told Nicodemus, “and what is born of the Spirit is spirit.  Do not be amazed that I said to you, ‘You must all be born from above.’”[27] 

Those who are in the flesh cannot please God,[28] Paul wrote to believers in Rome (Romans 8:5-7 NET).

For those who live according to the flesh have their outlook shaped by the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.  For the outlook of the flesh is death, but the outlook of the Spirit is life and peace, because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.

You, however, are not in the flesh but in the Spirit, Paul continued, if indeed the Spirit of God lives in you.  Now if anyone does not have the Spirit of Christ, this person does not belong to him.  But if Christ is in you, your body is dead because of sin, but the Spirit is your life because of righteousness.  Moreover if the Spirit of the one who raised Jesus from the dead lives in you, the one who raised Christ from the dead will also make your mortal bodies alive through his Spirit who lives in you.[29]

As a child trusting Jesus for a place in heaven I comforted myself and fell asleep many nights planning the perfect murders of my neighbor and his entire family.  My plan was never quite perfect.  I feared I would be caught.  Then people would misunderstand and call me names like “murderer” when I was the hapless victim balancing the scales of justice.  So I never murdered my neighbor or his entire family.

My fear—that I would be caught and my motives would be misunderstood—was not the righteousness of Godrevealed in the gospel.[30]  It was not the love that does no wrong to a neighbor, not the love that is the fulfillment of the law.[31]  It was not the love that is the fruit of his Spirit (Galatians 5:22, 23).  Not murdering my neighbor and his entire family was indisputably better than murdering them would have been.  And clearly, it was possible for me to avoid committing murder apart from the righteousness of God.  But imagine standing face to face with Jesus and offering Him the fact that I did not murder my neighbor and his entire family as a righteousness of my own derived from the law after having rejected the gift He offered, the gift of God Himself (Acts 2:36-41).

It is inevitable, I suppose, that a reader wonders what my neighbor did to me: It was nothing in particular.  He was a year younger than I and didn’t treat me with the deference I felt I deserved.  And he got away with it.  My god failed to punish him for his sin.  This was not a singularly low point in my childhood, certainly not a turning point.  My darkness deepened into my teens until atheism became my only “rational” choice.

This kind of self-awareness might crush the spirit in any other form of life.  In this eternal life of yehôvâh’s Holy Spirit it encouraged me to stay the course when I had begun to waver.  I had begun to judge some as undeserving of “my persistent prayer for justice.”  At least I had confessed in prayer that I was embarrassed to bring them before the Lord again.  But now in the light of his utmost patience and mercy toward the boy who consoled himself with murder, I pray with renewed vigor:

My persistent prayer for justice (Luke 18:1-8) is for the mercy on which everything depends, for it does not depend on human desire or exertion, but on [You] who shows mercy.[32]  And You have consigned all people to disobedience so that [You] may show mercy to them all.[33]

The love of Christ that surpasses knowledge[34] is not some vague affection (1 Corinthians 13:4-13) He hoards for us but the omnipotent engine of righteousness He gives to us in the person of his own Holy Spirit.  No one is good except God alone.[35]

The tables I made to write this essay comparing Genesis 3:22-24; 4:2b-5; 4:6, 7; 3:16; Psalm 46:10 and Genesis 4:8 in the Tanakh and NET, and the tables comparing Genesis 3:22; 3:23; 3:24; 4:2b; 4:3; 4:4; 4:5; 4:6; 4:7; 3:16; Psalm 46:10 and Genesis 4:8 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Revelation 1:2; 22:1, 2; John 8:44; Romans 9:31; Philippians 3:6 and Romans 8:9 in the NET and KJV.

Genesis 3:22-24 (Tanakh)

Genesis 3:22-24 (NET)

And HaShem G-d said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’ And the Lord (yehôvâh, יהוה) God (ʼĕlôhı̂ym, אלהים) said, “Now that the man has become like one of us, knowing good and evil, he must not be allowed to stretch out his hand and take also from the tree of life and eat, and live forever.”
Therefore HaShem G-d sent him forth from the garden of Eden, to till the ground from whence he was taken. So the Lord (yehôvâh, יהוה) God (ʼĕlôhı̂ym, אלהים) expelled him from the orchard in Eden to cultivate the ground from which he had been taken.
So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life. When he drove the man out, he placed on the eastern side of the orchard in Eden angelic sentries who used the flame of a whirling sword to guard the way to the tree of life.

Genesis 3:22 (Septuagint BLB)

Genesis 3:22 (Septuagint Elpenor)

καὶ εἶπεν ὁ θεός ἰδοὺ Αδαμ γέγονεν ὡς εἷς ἐξ ἡμῶν τοῦ γινώσκειν καλὸν καὶ πονηρόν καὶ νῦν μήποτε ἐκτείνῃ τὴν χεῗρα καὶ λάβῃ τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήσεται εἰς τὸν αἰῶνα καὶ εἶπεν ὁ Θεός· ἰδοὺ ᾿Αδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν, τοῦ γινώσκειν καλὸν καὶ πονηρόν· καὶ νῦν μή ποτε ἐκτείνῃ τὴν χεῖρα αὐτοῦ καὶ λάβῃ ἀπὸ τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήσεται εἰς τὸν αἰῶνα.

Genesis 3:22 (NETS)

Genesis 3:22 (English Elpenor)

Then God said, “See, Adam has become like one of us, knowing good and evil, and now perhaps he might reach out his hand and take of the tree of life and eat, and he will live forever.” And God said, Behold, Adam is become as one of us, to know good and evil, and now lest at any time he stretch forth his hand, and take of the tree of life and eat, and [so] he shall live forever–

Genesis 3:23 (Septuagint BLB)

Genesis 3:23 (Septuagint Elpenor)

καὶ ἐξαπέστειλεν αὐτὸν κύριος ὁ θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς ἐργάζεσθαι τὴν γῆν ἐξ ἧς ἐλήμφθη καὶ ἐξαπέστειλεν αὐτὸν Κύριος ὁ Θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς ἐργάζεσθαι τὴν γῆν, ἐξ ἧς ἐλήφθη.

Genesis 3:23 (NETS)

Genesis 3:23 (English Elpenor)

And the Lord God sent him forth from the orchard of delight to till the earth from which he was taken. So the Lord God sent him forth out of the garden of Delight to cultivate the ground out of which he was taken.

Genesis 3:24 (Septuagint BLB)

Genesis 3:24 (Septuagint Elpenor)

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

Genesis 3:24 (NETS)

Genesis 3:24 (English Elpenor)

And he drove Adam out and caused him to dwell opposite the orchard of delight, and he stationed the cherubim and the flaming sword that turns, to guard the way of the tree of life. And he cast out Adam and caused him to dwell over against the garden of Delight, and stationed the cherubs and the fiery sword that turns about to keep the way of the tree of life.
Genesis 4:2b-5 (Tanakh)

Genesis 4:2b-5 (NET)

And Abel was a keeper of sheep, but Cain was a tiller of the ground. Abel took care of the flocks, while Cain cultivated the ground.
And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto HaShem. At the designated time Cain brought some of the fruit of the ground for an offering to the Lord (yehôvâh, ליהוה).
And Abel, he also brought of the firstlings of his flock and of the fat thereof.  And HaShem had respect unto Abel and to his offering; But Abel brought some of the firstborn of his flock – even the fattest of them.  And the Lord (yehôvâh, יהוה) was pleased with Abel and his offering,
but unto Cain and to his offering He had not respect.  And Cain was very wroth, and his countenance fell. but with Cain and his offering he was not pleased.  So Cain became very angry, and his expression was downcast.

Genesis 4:2b (Septuagint BLB)

Genesis 4:2b (Septuagint Elpenor)

καὶ ἐγένετο Αβελ ποιμὴν προβάτων Καιν δὲ ἦν ἐργαζόμενος τὴν γῆν καὶ ἐγένετο ῎Αβελ ποιμὴν προβάτων, Κάϊν δὲ ἦν ἐργαζόμενος τὴν γῆν.

Genesis 4:2b (NETS)

Genesis 4:2b (English Elpenor)

And Habel became a herder of sheep, but Kain was tilling the earth. And Abel was a keeper of sheep, but Cain was a tiller of the ground.

Genesis 4:3 (Septuagint BLB)

Genesis 4:3 (Septuagint Elpenor)

καὶ ἐγένετο μεθ᾽ ἡμέρας ἤνεγκεν Καιν ἀπὸ τῶν καρπῶν τῆς γῆς θυσίαν τῷ κυρίῳ καὶ ἐγένετο μεθ᾿ ἡμέρας ἤνεγκε Κάϊν ἀπὸ τῶν καρπῶν τῆς γῆς θυσίαν τῷ Κυρίῳ,

Genesis 4:3 (NETS)

Genesis 4:3 (English Elpenor)

And it came about after some days that Kain brought to the Lord an offering of the fruits of the earth, And it was so after some time that Cain brought of the fruits of the earth a sacrifice to the Lord.

Genesis 4:4 (Septuagint BLB)

Genesis 4:4 (Septuagint Elpenor)

καὶ Αβελ ἤνεγκεν καὶ αὐτὸς ἀπὸ τῶν πρωτοτόκων τῶν προβάτων αὐτοῦ καὶ ἀπὸ τῶν στεάτων αὐτῶν καὶ ἐπεῗδεν ὁ θεὸς ἐπὶ Αβελ καὶ ἐπὶ τοῗς δώροις αὐτοῦ καὶ Ἄβελ ἤνεγκε καὶ αὐτὸς ἀπὸ τῶν πρωτοτόκων τῶν προβάτων αὐτοῦ καὶ ἀπὸ τῶν στεάτων αὐτῶν. καὶ ἐπεῖδεν ὁ Θεὸς ἐπὶ ῎Αβελ καὶ ἐπὶ τοῖς δώροις αὐτοῦ,

Genesis 4:4 (NETS)

Genesis 4:4 (English Elpenor)

And Habel, he also brought of the firstlings of his sheep and of their fat portions.  And God looked upon Habel and upon his gifts, And Abel also brought of the first born of his sheep and of his fatlings, and God looked upon Abel and his gifts,

Genesis 4:5 (Septuagint BLB)

Genesis 4:5 (Septuagint Elpenor)

ἐπὶ δὲ Καιν καὶ ἐπὶ ταῗς θυσίαις αὐτοῦ οὐ προσέσχεν καὶ ἐλύπησεν τὸν Καιν λίαν καὶ συνέπεσεν τῷ προσώπῳ ἐπὶ δὲ Κάϊν καὶ ἐπὶ ταῖς θυσίαις αὐτοῦ οὐ προσέσχε. καὶ ἐλυπήθη Κάϊν λίαν, καὶ συνέπεσε τῷ προσώπῳ αὐτοῦ.

Genesis 4:5 (NETS)

Genesis 4:5 (English Elpenor)

but on Kain and on his offerings he was not intent.  And it distressed Kain exceedingly, and he collapsed in countenance. but Cain and his sacrifices he regarded not, and Cain was exceedingly sorrowful and his countenance fell.

Genesis 4:6, 7 (Tanakh)

Genesis 4:6, 7 (NET)

And HaShem said unto Cain: ‘Why art thou wroth? and why is thy countenance fallen? Then the Lord (yehôvâh, יהוה) said to Cain, “Why are you angry, and why is your expression downcast?
If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’ Is it not true that if you do what is right, you will be fine? But if you do not do what is right, sin is crouching at the door.  It desires to dominate you, but you must subdue it.”

Genesis 4:6 (Septuagint BLB)

Genesis 4:6 (Septuagint Elpenor)

καὶ εἶπεν κύριος ὁ θεὸς τῷ Καιν ἵνα τί περίλυπος ἐγένου καὶ ἵνα τί συνέπεσεν τὸ πρόσωπόν σου καὶ εἶπε Κύριος ὁ Θεὸς τῷ Κάϊν· ἵνα τί περίλυπος ἐγένου, καὶ ἵνα τί συνέπεσε τὸ πρόσωπόν σου;

Genesis 4:6 (NETS)

Genesis 4:6 (English Elpenor)

And the Lord God said to Kain, “Why have you become deeply grieved, and why has your countenance collapsed? And the Lord God said to Cain, Why art thou become very sorrowful and why is thy countenance fallen?

Genesis 4:7 (Septuagint BLB)

Genesis 4:7 (Septuagint Elpenor)

οὐκ ἐὰν ὀρθῶς προσενέγκῃς ὀρθῶς δὲ μὴ διέλῃς ἥμαρτες ἡσύχασον πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ καὶ σὺ ἄρξεις αὐτοῦ οὐκ ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες; ἡσύχασον· πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ, καὶ σὺ ἄρξεις αὐτοῦ.

Genesis 4:7 (NETS)

Genesis 4:7 (English Elpenor)

If you offer correctly but do not divide correctly, have you not sinned?  Be still; his recourse is to you, and you will rule over him.” Hast thou not sinned if thou hast brought it rightly, but not rightly divided it? be still, to thee shall be his submission, and thou shalt rule over him.

Genesis 3:16 (Tanakh)

Genesis 3:16 (NET)

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

Genesis 3:16 (Septuagint BLB)

Genesis 3:16 (Septuagint Elpenor)

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

Genesis 3:16 (NETS)

Genesis 3:16 (English Elpenor)

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

Psalm 46:10 (Tanakh)

Psalm 46:10 (NET)

Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth. He says, “Stop your striving and recognize that I am God (ʼĕlôhı̂ym, אלהים)!  I will be exalted over the nations!  I will be exalted over the earth!”

Psalm 46:10 (Septuagint BLB)

Psalm 45:11 (Septuagint Elpenor)

σχολάσατε καὶ γνῶτε ὅτι ἐγώ εἰμι ὁ θεός ὑψωθήσομαι ἐν τοῗς ἔθνεσιν ὑψωθήσομαι ἐν τῇ γῇ σχολάσατε καὶ γνῶτε ὅτι ἐγώ εἰμι ὁ Θεός· ὑψωθήσομαι ἐν τοῖς ἔθνεσιν, ὑψωθήσομαι ἐν τῇ γῇ.

Psalm 45:11 (NETS)

Psalm 45:11 (English Elpenor)

“Relax, and know that I am God!  I will be exalted among the nations; I will be exalted in the earth.” Be still, and know that I am God: I will be exalted among the nations, I will be exalted in the earth.

Genesis 4:8 (Tanakh)

Genesis 4:8 (NET)

And Cain spoke unto Abel his brother.  And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. Cain said to his brother Abel, “Let’s go out to the field.”  While they were in the field, Cain attacked his brother Abel and killed him.

Genesis 4:8 (Septuagint BLB)

Genesis 4:8 (Septuagint Elpenor)

καὶ εἶπεν Καιν πρὸς Αβελ τὸν ἀδελφὸν αὐτοῦ διέλθωμεν εἰς τὸ πεδίον καὶ ἐγένετο ἐν τῷ εἶναι αὐτοὺς ἐν τῷ πεδίῳ καὶ ἀνέστη Καιν ἐπὶ Αβελ τὸν ἀδελφὸν αὐτοῦ καὶ ἀπέκτεινεν αὐτόν καὶ εἶπε Κάϊν πρὸς ῎Αβελ τὸν ἀδελφὸν αὐτοῦ· διέλθωμεν εἰς τὸ πεδίον. καὶ ἐγένετο ἐν τῷ εἶναι αὐτοὺς ἐν τῷ πεδίῳ, ἀνέστη Κάϊν ἐπὶ ῎Αβελ τὸν ἀδελφὸν αὐτοῦ καὶ ἀπέκτεινεν αὐτόν.

Genesis 4:8 (NETS)

Genesis 4:8 (English Elpenor)

And Kain said to his brother Habel, “Let us go through into the plain.”  And it came about when they were in the plain, that then Kain rose up against his brother Habel and killed him. And Cain said to Abel his brother, Let us go out into the plain; and it came to pass that when they were in the plain Cain rose up against Abel his brother, and slew him.

Revelation 1:2 (NET)

Revelation 1:2 (KJV)

who then testified to everything that he saw concerning the word of God and the testimony about Jesus Christ. Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὃς ἐμαρτύρησεν τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ Χριστοῦ ὅσα εἶδεν ος εμαρτυρησεν τον λογον του θεου και την μαρτυριαν ιησου χριστου οσα τε ειδεν ος εμαρτυρησεν τον λογον του θεου και την μαρτυριαν ιησου χριστου οσα ειδεν
Revelation 22:1, 2 (NET)

Revelation 22:1, 2 (KJV)

Then the angel showed me the river of the water of life – water as clear as crystal – pouring out from the throne of God and of the Lamb, And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Καὶ ἔδειξεν μοι ποταμὸν ὕδατος ζωῆς λαμπρὸν ὡς κρύσταλλον, ἐκπορευόμενον ἐκ τοῦ θρόνου τοῦ θεοῦ καὶ τοῦ ἀρνίου και εδειξεν μοι καθαρον ποταμον υδατος ζωης λαμπρον ως κρυσταλλον εκπορευομενον εκ του θρονου του θεου και του αρνιου και εδειξεν μοι ποταμον καθαρον υδατος ζωης λαμπρον ως κρυσταλλον εκπορευομενον εκ του θρονου του θεου και του αρνιου
flowing down the middle of the city’s main street.  On each side of the river is the tree of life producing twelve kinds of fruit, yielding its fruit every month of the year.  Its leaves are for the healing of the nations. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἐν μέσῳ τῆς πλατείας αὐτῆς καὶ τοῦ ποταμοῦ ἐντεῦθεν καὶ ἐκεῖθεν ξύλον ζωῆς ποιοῦν καρποὺς δώδεκα, κατὰ μῆνα ἕκαστον ἀποδιδοῦν τὸν καρπὸν αὐτοῦ, καὶ τὰ φύλλα τοῦ ξύλου εἰς θεραπείαν τῶν ἐθνῶν εν μεσω της πλατειας αυτης και του ποταμου εντευθεν και εντευθεν ξυλον ζωης ποιουν καρπους δωδεκα κατα μηνα ενα εκαστον αποδιδουν τον καρπον αυτου και τα φυλλα του ξυλου εις θεραπειαν των εθνων εν μεσω της πλατειας αυτης και του ποταμου εντευθεν και εντευθεν ξυλον ζωης ποιουν καρπους δωδεκα κατα μηνα εκαστον αποδιδους τον καρπον αυτου και τα φυλλα του ξυλου εις θεραπειαν των εθνων

John 8:44 (NET)

John 8:44 (KJV)

You people are from your father the devil, and you want to do what your father desires.  He was a murderer from the beginning, and does not uphold the truth, because there is no truth in him.  Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies. Ye are of your father the devil, and the lusts of your father ye will do.  He was a murderer from the beginning, and abode not in the truth, because there is no truth in him.  When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπ᾿ ἀρχῆς καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ υμεις εκ πατρος του διαβολου εστε και τας επιθυμιας του πατρος υμων θελετε ποιειν εκεινος ανθρωποκτονος ην απ αρχης και εν τη αληθεια ουχ εστηκεν οτι ουκ εστιν αληθεια εν αυτω οταν λαλη το ψευδος εκ των ιδιων λαλει οτι ψευστης εστιν και ο πατηρ αυτου υμεις εκ του πατρος του διαβολου εστε και τας επιθυμιας του πατρος υμων θελετε ποιειν εκεινος ανθρωποκτονος ην απ αρχης και εν τη αληθεια ουχ εστηκεν οτι ουκ εστιν αληθεια εν αυτω οταν λαλη το ψευδος εκ των ιδιων λαλει οτι ψευστης εστιν και ο πατηρ αυτου

Romans 9:31 (NET)

Romans 9:31 (KJV)

but Israel even though pursuing a law of righteousness did not attain it. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ἰσραὴλ δὲ διώκων νόμον δικαιοσύνης εἰς νόμον οὐκ ἔφθασεν ισραηλ δε διωκων νομον δικαιοσυνης εις νομον δικαιοσυνης ουκ εφθασεν ισραηλ δε διωκων νομον δικαιοσυνης εις νομον δικαιοσυνης ουκ εφθασεν

Philippians 3:6 (NET)

Philippians 3:6 (KJV)

In my zeal for God I persecuted the church.  According to the righteousness stipulated in the law I was blameless. Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

κατὰ ζῆλος διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος κατα ζηλον διωκων την εκκλησιαν κατα δικαιοσυνην την εν νομω γενομενος αμεμπτος κατα ζηλον διωκων την εκκλησιαν κατα δικαιοσυνην την εν νομω γενομενος αμεμπτος
Romans 8:9 (NET)

Romans 8:9 (KJV)

You, however, are not in the flesh but in the Spirit, if indeed the Spirit of God lives in you.  Now if anyone does not have the Spirit of Christ, this person does not belong to him. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you.  Now if any man have not the Spirit of Christ, he is none of his.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ υμεις δε ουκ εστε εν σαρκι αλλ εν πνευματι ειπερ πνευμα θεου οικει εν υμιν ει δε τις πνευμα χριστου ουκ εχει ουτος ουκ εστιν αυτου υμεις δε ουκ εστε εν σαρκι αλλ εν πνευματι ειπερ πνευμα θεου οικει εν υμιν ει δε τις πνευμα χριστου ουκ εχει ουτος ουκ εστιν αυτου

[1] The Stephanus Textus Receptus had τε (KJV: and) preceding he saw.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[2] Revelation 1:1, 2 (NET)

[3] The Stephanus Textus Receptus had καθαρον (KJV: pure) preceding river.  The Byzantine Majority Text had καθαρον following river.  The NET parallel Greek text and NA28 did not.

[4] The NET parallel Greek text and NA28 had ἐντεῦθεν καὶ ἐκεῖθεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εντευθεν και εντευθεν (KJV: on either side).

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

[6] The Stephanus Textus Receptus had ενα preceding every.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[7] Genesis 3:7b (Tanakh) Table

[8] Romans 5:12a (NET)

[9] The NET parallel Greek text, NA28 and Byzantine Majority Text had the article τοῦ preceding father.  The Stephanus Textus Receptus did not.

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

[11] Romans 8:14 (NET)

[12] “Even when people do things for you and give you things that you don’t actually want, you must always remember that it’s the thought that counts.” Cambridge Dictionary

[13] The NET parallel Greek text and NA28 had χάρις here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευχαριστω (KJV: I thank).

[14] Genesis 4:6 (NET) Table

[15] Genesis 4:7 (Tanakh) Table

[16] Genesis 4:7 Hebrew Table

[17] Genesis 3:16b (Tanakh)

[18] Genesis 3:16 Hebrew

[19] Condemnation or Judgment? – Part 11

[20] The Stephanus Textus Receptus and Byzantine Majority Text had νομον δικαιοσυνης (KJV: the law of righteousness) here, where the NET parallel Greek text and NA28 had νόμον.

[21] The Stephanus Textus Receptus and Byzantine Majority Text had νομου (KJV: of the law) following works.  The NET parallel Greek text and NA28 did not.

[22] The NET parallel Greek text and NA28 had ζῆλος here, where the Stephanus Textus Receptus and Byzantine Majority Text had ζηλον (KJV: zeal).

[23] Philippians 3:6a (NET)

[24] Psalm 46:10 (Tanakh)

[25] Matthew 6:33 (NET) Table

[26] The NET had “Let’s go out to the field” here, as did the Septuagint [Table of Genesis 4:8 in this essay].

[27] John 3:6, 7 (NET)

[28] Romans 8:8 (NET)

[29] Romans 8:9-11 (NET) Table

[30] Romans 1:17a (NET)

[31] Romans 13:10 (NET)

[32] Romans 9:16 (NET) Table

[33] Romans 11:32 (NET)

[34] Ephesians 3:19b (NET)

[35] Luke 18:19b (NET)

Torture, Part 3

Then a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars.  She was pregnant and was screaming in labor pains, struggling (βασανιζομένη, a form of βασανίζω)[1] to give birth.[2]  A note in the NET acknowledged that the word translated struggling means being tortured: “Grk ‘and being tortured,’ though βασανίζω in this context refers to birth pangs.”  If this is what Jonathan Edwards had in mind when he declared God the Superlative Torturer I must concede the point.  Edwards preached:

“The wrath of kings is very much dreaded, especially of absolute monarchs, that have the possessions and lives of their subjects wholly in their power, to be disposed of at their meer will….The subject that very much enrages an arbitrary prince, is liable to suffer the most extreme torments, that human art can invent or human power can inflict.  But the greatest earthly potentates, in their greatest majesty and strength, and when clothed in their greatest terrors, are but feeble despicable worms of the dust, in comparison of the great and almighty creator and king of heaven and earth…”[3] 

I will greatly increase your labor pains, the Lord cursed Eve after the incident with the forbidden fruit, with pain you will give birth to children.[4]  No absolute monarch or arbitrary prince could inflict this torment on all women if and only if they have children.  God is uniquely qualified to administer this βασανίζω so thoroughly and yet so selectively.  (As I began to study this I called my mother and thanked her.)

And the devil who deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet are too, and they will be tormented (βασανισθήσονται, a form of βασανίζω) there day and night forever and ever.[5]  The beast and the false prophet were thrown alive into the lake of fire burning with sulfur in Revelation 19:20 (NET):

Now the beast was seized, and along with him the false prophet who had performed the signs on his behalf – signs by which he deceived those who had received the mark of the beast and those who worshiped his image.  Both of them were thrown alive into the lake of fire burning with sulfur.

So I have a measure now of that torment, like the pains of childbirth.  However, When a woman gives birth, she has distress (λύπην, a form of λύπη)[6] because her time has come, but when her child is born, she no longer remembers the suffering because of her joy (χαρὰν, a form of χαρά)[7] that a human being has been born into the world.[8]  The torture of the devil, the beast and the false prophet is like the pains of childbirth day and night forever and ever.

The two witnesses with authority to prophesy for 1,260 days, dressed in sackcloth[9] have the power to close up the sky so that it does not rain during the time they are prophesying.  They have power to turn the waters to blood and to strike the earth with every kind of plague whenever they want.[10]

When they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer them and kill them.  Their corpses will lie in the street of the great city that is symbolically called Sodom and Egypt, where their Lord was also crucified.  For three and a half days those from every people, tribe, nation, and language will look at their corpses, because they will not permit them to be placed in a tomb.[11]

In response to the death of the two witnesses those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented (ἐβασάνισαν, a form of βασανίζω) those who live on the earth.[12]  I am inclined to regard this torment as something more like the battering of wavesthe boat…was taking a beating (βασανιζόμενον, a form of βασανίζω) from the waves because the wind was against it[13]—or straining at the oars in contrary winds—He saw them straining (βασανιζομένους, a form of βασανίζω) at the oars, because the wind was against them.[14]  (The two witnesses also have a defense against anyone who wants to harm them, fire comes out of their mouths and completely consumes their enemies.[15]  But I am assuming that lethal force defeats the purpose of, and is thereby distinguished from, torture.)

After the celebration, a breath of life from God entered [the two witnesses], and they stood on their feet, and tremendous (μέγας)[16] fear (φόβος)[17] seized those who were watching them.  Then they heard a loud voice from heaven saying to them: “Come up here!” So the two prophets went up to heaven in a cloud while their enemies stared at them.  Just then a major earthquake took place and a tenth of the city collapsed; seven thousand people were killed in the earthquake, and the rest were terrified (ἔμφοβοι, a form of ἔμφοβος)[18] and gave glory to the God of heaven.[19]

This is rare in John’s vision on Patmos.  Perhaps it was the result of the torment, the miraculous resurrection and ascension, the deadly earthquake or the character of the people who witnessed all of this in Jerusalem, where their Lord was also crucified.  But I am inclined to believe that the two witnesses prophesying the word of God in the authority of God causes people to repent of their celebration and glorify God when they see his word confirmed by miraculous signs and wonders (if and only if God has mercy on them).

When the fifth angel blew his trumpet, a star fell from the sky, and opened the shaft of the abyss.[20] Smoke and locusts billowed out.  The locusts were given power like that of the scorpions of the earth.  They were told not to damage the grass of the earth, or any green plant or tree, but only those people who did not have the seal of God on their forehead.  The locusts were not given permission to kill them, but only to torture (βασανισθήσονται, a form of βασανίζω) them for five months, and their torture (βασανισμὸς, a form of βασανισμός)[21] was like that (βασανισμὸς, a form of βασανισμός) of a scorpion when it stings a person.  In those days people will seek death, but will not be able to find it; they will long to die, but death will flee from them.[22]

Again, if this is what Jonathan Edwards had in mind about God as the Superlative Torturer, I must concede the point.  I don’t see how an absolute monarch or arbitrary prince could either create locusts that sting like scorpions, or direct them to select only those who do not have the seal of God on their foreheads for torture.

If anyone worships the beast and his image, an angel declared, and takes the mark on his forehead or his hand, that person will also drink of the wine of God’s anger that has been mixed undiluted in the cup of his wrath, and he will be tortured (βασανισθήσεται, a form of βασανίζω) with fire and sulfur in front of the holy angels and in front of the Lamb.  And the smoke from their torture (βασανισμοῦ, a form of βασανισμός) will go up forever and ever, and those who worship the beast and his image will have no rest day or night, along with anyone who receives the mark of his name.[23]

Here the Lamb officiates at the eternal torture of those who worship the beast and take the mark.  And here again, if this is what Jonathan Edwards had in mind I must concede the point.  My objections to considering God the Superlative Torturer may not be entirely rational.  Quite aside from even Edwards’ point that I repent and trust this Superlative Torturer for eternal life, is my instinct that the image of the Lamb officiating at this scene of torture is hyperbole to highlight how evil worshipping the beast and his image, and taking his mark actually are.  The “Superlative Torturer” who tortures all sinners dulls that distinction some.  I’ll look for these objections in my own personal history in the next essay.

Torture, Part 4

Back to Condemnation or Judgment? – Part 5


[2] Revelation 12:1, 2 (NET)

[4] Genesis 3:16a (NET)

[5] Revelation 20:10 (NET)

[8] John 16:21 (NET)

[9] Revelation 11:3 (NET)

[10] Revelation 11:6 (NET)

[11] Revelation 11:7-9 (NET)

[12] Revelation 11:10 (NET)

[13] Matthew 14:24 (NET)

[14] Mark 6:48a (NET)

[15] Revelation 11:5a (NET)

[19] Revelation 11:11-13 (NET)

[20] Revelation 9:1, 2a (NET)

[22] Revelation 9:3-6 (NET)

[23] Revelation 14:9-12 (NET)