Keep Yourselves From Idols, Part 1

Posted on February 5, 2024 by admin

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

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

Masoretic Text		Septuagint
Genesis 2:16, 17 (Tanakh)	Genesis 2:16, 17 (NET)	Genesis 2:16, 17 (NETS)	Genesis 2:16, 17 (English Elpenor)
And HaShem G-d commanded the man (הָֽאָדָ֖ם), saying: ‘Of every tree of the garden thou mayest freely eat; [Table]	Then the Lord God commanded the man (‘āḏām, האדם), “You may freely eat fruit from every tree of the orchard,	And the Lord God commanded Adam (τῷ Αδαμ), saying, “You shall eat for food of every tree that is in the orchard, [Table]	And the Lord God gave a charge to Adam (τῷ ᾿Αδὰμ), saying, Of every tree which is in the garden thou mayest freely eat,
but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die’ [Table].	but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die.”	but of the tree for knowing good and evil, of it you shall not eat; on the day that you eat of it, you shall die by death” [Table].	but of the tree of the knowledge of good and evil– of it ye shall not eat, but in whatsoever day ye eat of it, ye shall surely die.
Genesis 3:6 (Tanakh)	Genesis 3:6 (NET)	Genesis 3:6 (NETS)	Genesis 3:6 (English Elpenor)
And when the woman (הָֽאִשָּׁ֡ה) saw that the tree was good for food, and that it was a delight (תַֽאֲוָה) to the eyes, and that the tree was to be desired (וְנֶחְמָ֤ד) to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat [Table].	When the woman (‘iššâ, האשה) saw that the tree produced fruit that was good for food, was attractive (ta’ăvâ, תאוה) to the eye, and was desirable (ḥāmaḏ, ונחמד) for making one wise, she took some of its fruit and ate it. She also gave some of it to her husband who was with her, and he ate it.	And the woman (ἡ γυνὴ) saw that the tree was good for food and that it was pleasing (ἀρεστὸν) for the eyes to look at and it was beautiful (ὡραῗόν) to contemplate, and when she had taken of its fruit she ate, and she also gave some to her husband with her, and they ate [Table].	And the woman (ἡ γυνή) saw that the tree was good for food, and that it was pleasant (ἀρεστὸν) to the eyes to look upon and beautiful (ὡραῖόν) to contemplate, and having taken of its fruit she ate, and she gave to her husband also with her, and they ate.

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

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

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

Masoretic Text		Septuagint
Genesis 1:27, 28 (Tanakh)	Genesis 1:27, 28 (NET)	Genesis 1:27, 28 (NETS)	Genesis 1:27, 28 (English Elpenor)
And G-d created man (הָֽאָדָם֙) in His own image, in the image of G-d created He him; male (זָכָ֥ר) and female (וּנְקֵבָ֖ה) created He them [Table].	God created humankind (‘āḏām, האדם) in his own image, in the image of God he created them, male (zāḵār, זכר) and female (nᵊqēḇâ, ונקבה) he created them.	And God made humankind (τὸν ἄνθρωπον); according to divine image he made it; male (ἄρσεν) and female (καὶ θῆλυ) he made them [Table].	And God made man (τὸν ἄνθρωπον), according to the image of God he made him, male (ἄρσεν) and female (καὶ θῆλυ) he made them.
And G-d blessed them; [and gave them free will] and G-d said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth’ [Table].	God blessed them [and gave them free will] and said to them, “Be fruitful and multiply! Fill the earth and subdue it! Rule over the fish of the sea and the birds of the air and every creature that moves on the ground.”	And God blessed them [and gave them free will], saying, “Increase, and multiply, and fill the earth, and subdue it, and rule the fish of the sea and the birds of the sky and all the cattle and all the earth and all the creeping things that creep upon the earth” [Table].	And God blessed them [and gave them free will], saying, Increase and multiply, and fill the earth and subdue it, and have dominion over the fish of the seas and flying creatures of heaven, and all the cattle and all the earth, and all the reptiles that creep on the earth.

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

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

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

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

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

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

Masoretic Text		Septuagint
1 Kings 3:11, 12 (Tanakh)	1 Kings 3:11, 12 (NET)	3 Reigns 3:11, 12 (NETS)	3 Kings 3:11, 12 (English Elpenor)
And God said unto [Solomon], Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment; [Table]	God said to him, “Because you asked for the ability to make wise judicial decisions, and not for long life, or riches, or vengeance on your enemies,	And the Lord said to him, “Because you requested this thing from me and did not request for yourself many days and did not request riches and did not request lives of your enemies but requested for yourself understanding to listen to judgment, [Table]	And the Lord said to him, Because thou hast asked this thing of me, and hast not asked for thyself long life, and hast not asked wealth, nor hast asked the lives of thine enemies, but hast asked for thyself understanding to hear judgment;
Behold, I have done according to thy words: lo, I have given thee a wise (חָכָ֣ם) and an understanding (וְנָב֔וֹן) heart (לֵב); so that there was none like thee before thee, neither after thee shall any arise like unto thee [Table].	I grant your request and give you a wise (ḥāḵām, חכם) and discerning (bîn, ונבון) mind (lēḇ, לב) superior to that of anyone who has preceded or will succeed you.	behold, I have done according to your word; behold, I have given you a prudent (φρονίμην) and wise (καὶ σοφήν) heart (καρδίαν); like you there has not been before you, and after you there shall not arise similar to you [Table].	behold, I have done according to thy word: behold, I have given thee an understanding (φρονίμην) and wise (καὶ σοφήν) heart (καρδίαν): there has not been [any one] like thee before thee, and after thee there shall not arise one like thee.

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

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

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

God judged his creation very good.

Masoretic Text		Septuagint
Genesis 1:31a (Tanakh)	Genesis 1:31a (NET)	Genesis 1:31a (NETS)	Genesis 1:31a (English Elpenor)
And G-d saw every thing that He had made, and, behold, it was very (מְאֹ֑ד) good (ט֖וֹב) [Table].	God saw all that he had made—and it was very (mᵊ’ōḏ, מאד) good (ṭôḇ, טוב)!	And God saw all the things that he had made, and see, they were exceedingly good (καλὰ λίαν) [Table].	And God saw all the things that he had made, and, behold, they were very good (καλὰ λίαν).

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

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

Masoretic Text		Septuagint
Genesis 3:8, 10 (Tanakh)	Genesis 3:8, 10 (NET)	Genesis 3:8, 10 (NETS)	Genesis 3:8, 10 (English Elpenor)
And they heard (וַיִּשְׁמְע֞וּ) the voice (ק֨וֹל) of HaShem G-d walking (מִתְהַלֵּ֥ךְ) in the garden (בַּגָּ֖ן) toward the cool (לְר֣וּחַ) of the day (הַיּ֑וֹם); and the man and his wife hid themselves from the presence (מִפְּנֵי֙) of HaShem G-d amongst the trees of the garden [Table].	Then the man and his wife heard (šāmaʿ, וישמעו) the sound (qôl, קול) of the Lord God moving about (hālaḵ, מתהלך) in the orchard (gan, בגן) at the breezy time (rûaḥ, לרוח) of the day (yôm, היום), and they hid from (pānîm, מפני) the Lord God among the trees of the orchard.	And they heard (καὶ ἤκουσαν) the sound (τὴν φωνὴν) of the Lord God walking about (περιπατοῦντος) in the orchard (ἐν τῷ παραδείσῳ) in the evening (τὸ δειλινόν), and both Adam and his wife hid themselves from the presence (ἀπὸ προσώπου) of the Lord God in the midst of the timber of the orchard [Table].	And they heard (Καὶ ἤκουσαν) the voice (τῆς φωνῆς) of the Lord God walking (περιπατοῦντος) in the garden (ἐν τῷ παραδείσῳ) in the afternoon (τὸ δειλινόν); and both Adam and his wife hid themselves from the face (ἀπὸ προσώπου) of the Lord God in the midst of the trees of the garden.
And [Adam] said: ‘I heard (שָׁמַ֖עְתִּי) Thy voice (קֹֽלְךָ֥) in the garden (בַּגָּ֑ן), and I was afraid, because I was naked; and I hid myself’ [Table].	The man replied, “I heard (šāmaʿ, שמעתי) you moving about (qôl, קלך) in the orchard (gan, בגן), and I was afraid because I was naked, so I hid.”	And he said to him, “I heard (ἤκουσα) the sound of you (τὴν φωνήν σου) walking about (περιπατοῦντος) in the orchard (ἐν τῷ παραδείσῳ), and I was afraid, because I am naked, and I hid myself” [Table].	And he said to him, I heard (ἤκουσα) thy voice (τῆς φωνῆς σου) as thou walkedst (περιπατοῦντος) in the garden (ἐν τῷ παραδείσῳ), and I feared because I was naked and I hid myself.

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

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

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

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

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

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

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

Masoretic Text		Septuagint
Psalm 9:10 (Tanakh/KJV)	Psalm 9:10 (NET)	Psalm 9:11 (NETS)	Psalm 9:11 (English Elpenor)
And they that know (יֽוֹדְעֵ֣י) thy name (שְׁמֶ֑ךָ) will put their trust (וְיִבְטְח֣וּ) in thee: for thou, LORD, hast not forsaken them that seek thee.	Your loyal followers trust in you, [NET note 21: Heb “and the ones who know (yāḏaʿ, יודעי) your name (šēm, שמך) trust (bāṭaḥ, ויבטחו) in you”] for you, Lord, do not abandon those who seek your help.	And let those who know (γινώσκοντες) your name (τὸ ὄνομά σου) hope (ἐλπισάτωσαν) in you, because you did not forsake those who seek you, O Lord.	And let them that know (γινώσκοντες) thy name (τὸ ὄνομά σου) hope (ἐλπισάτωσαν) in thee: for thou, O Lord, hast not failed them that diligently seek thee.

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

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

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

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

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

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

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

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

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

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

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

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

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

Psalm 9:10 (Tanakh)	Psalm 9:10 (KJV)	Psalm 9:10 (NET)
And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee.	And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee.	Your loyal followers trust in you, for you, Lord, do not abandon those who seek your help.

Psalm 9:10 (Septuagint BLB)	Psalm 9:11 (Septuagint Elpenor)
καὶ ἐλπισάτωσαν ἐπὶ σὲ οἱ γινώσκοντες τὸ ὄνομά σου ὅτι οὐκ ἐγκατέλιπες τοὺς ἐκζητοῦντάς σε κύριε	καὶ ἐλπισάτωσαν ἐπὶ σοὶ οἱ γινώσκοντες τὸ ὄνομά σου, ὅτι οὐκ ἐγκατέλιπες τοὺς ἐκζητοῦντάς σε, Κύριε
Psalm 9:11 (NETS)	Psalm 9:11 (English Elpenor)
And let those who know your name hope in you, because you did not forsake those who seek you, O Lord.	And let them that know thy name hope in thee: for thou, O Lord, hast not failed them that diligently seek thee.

1 John 5:21 (NET)	1 John 5:21 (KJV)
Little children, guard yourselves from idols.	Little children, keep yourselves from idols. Amen.

1 John 5:21 (NET Parallel Greek)	1 John 5:21 (Stephanus Textus Receptus)	1 John 5:21 (Byzantine Majority Text)
Τεκνία, φυλάξατε ἑαυτὰ ἀπὸ τῶν εἰδώλων	τεκνια φυλαξατε εαυτους απο των ειδωλων αμην	τεκνια φυλαξατε εαυτα απο των ειδωλων αμην

Romans 1:20 (NET)	Romans 1:20 (KJV)
For since the creation of the world his invisible attributes—his eternal power and divine nature—have been clearly seen because they are understood through what has been made. So people are without excuse.	For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

Romans 1:20 (NET Parallel Greek)	Romans 1:20 (Stephanus Textus Receptus)	Romans 1:20 (Byzantine Majority Text)
τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε αἴ_διος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους	τα γαρ αορατα αυτου απο κτισεως κοσμου τοις ποιημασιν νοουμενα καθοραται η τε αιδιος αυτου δυναμις και θειοτης εις το ειναι αυτους αναπολογητους	τα γαρ αορατα αυτου απο κτισεως κοσμου τοις ποιημασιν νοουμενα καθοραται η τε αιδιος αυτου δυναμις και θειοτης εις το ειναι αυτους αναπολογητους

1 Corinthians 8:2 (NET)	1 Corinthians 8:2 (KJV)
If someone thinks he knows something, he does not yet know to the degree that he needs to know.	And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.

1 Corinthians 8:2 (NET Parallel Greek)	1 Corinthians 8:2 (Stephanus Textus Receptus)	1 Corinthians 8:2 (Byzantine Majority Text)
εἴ τις δοκεῖ ἐγνωκέναι τι, οὔπω ἔγνω καθὼς δεῖ γνῶναι	ει δε τις δοκει ειδεναι τι ουδεπω ουδεν εγνωκεν καθως δει γνωναι	ει δε τις δοκει ειδεναι τι ουδεπω ουδεν εγνωκεν καθως δει γνωναι

James 1:13 (NET)	James 1:13 (KJV)
Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, and he himself tempts no one.	Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:

James 1:13 (NET Parallel Greek)	James 1:13 (Stephanus Textus Receptus)	James 1:13 (Byzantine Majority Text)
Μηδεὶς πειραζόμενος λεγέτω ὅτι ἀπο θεοῦ πειράζομαι· ὁ γὰρ θεὸς ἀπείραστος ἐστιν κακῶν, πειράζει δὲ αὐτὸς οὐδένα	μηδεις πειραζομενος λεγετω οτι απο του θεου πειραζομαι ο γαρ θεος απειραστος εστιν κακων πειραζει δε αυτος ουδενα	μηδεις πειραζομενος λεγετω οτι απο θεου πειραζομαι ο γαρ θεος απειραστος εστιν κακων πειραζει δε αυτος ουδενα

Back to Father, Son and Holy Spirit – Part 11

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

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

³ Genesis 3:12 Table

⁴ Genesis 3:6b (ESV) Table

⁵ From Solomon’s Wealth, Part 4

⁶ From Solomon’s Wealth, Part 5

⁷ John 1:18 (ESV) Table

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

⁹ In the NET parallel Greek text eternal was spelled αἴ_διος, and ἀΐδιος in the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text.

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

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

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

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

¹⁴ Galatians 5:17a (ESV) Table

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

¹⁶ John 6:45 (NET) Table

¹⁷ Hebrews 10:1a (NET)

Father, Son and Holy Spirit – Part 10

Posted on November 6, 2023 by admin

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

Masoretic Text		Septuagint
Genesis 3:11 (Tanakh/KJV)	Genesis 3:11 (NET)	Genesis 3:11 (NETS)	Genesis 3:11 (English Elpenor)
And He said (וַיֹּ֕אמֶר): ‘Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?’	And the Lord God said (‘āmar, ויאמר), “Who told you that you were naked? Did you eat from the tree that I commanded you not to eat from?”	And he said (καὶ εἶπεν) to him, “Who told you that you are naked, unless you have eaten from the tree of which I commanded you, of this one alone, not to eat from it?”	And God said (καὶ εἶπεν…ὁ Θεός) to him, Who told thee that thou wast naked, unless thou hast eaten of the tree concerning which I charged thee of it alone not to eat?

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

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

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

Masoretic Text		Septuagint
Isaiah 46:9b, 10 (Tanakh/KJV)	Isaiah 46:9b, 10 (NET)	Isaiah 46:9b, 10 (NETS)	Isaiah 46:9b, 10 (English Elpenor)
I am God (אֵל֙), and there is none else; I am God (אֱלֹהִ֖ים), and there is none like me [Table],	I am God (‘ēl, אל), I have no peer; I am God (‘ĕlōhîm, אלהים), and there is none like me,	I am God (ὁ θεός), and there is no other besides me [Table],	I am God (ὁ Θεός), and there is none other beside me,
Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure (חֶפְצִ֖י) [Table]:	who announces the end from the beginning and reveals beforehand what has not yet occurred; who says, ‘My plan will be realized, I will accomplish what I desire (ḥēp̄eṣ, חפצי);’	declaring the last things first, before they happen, and at once they came to pass, and I said, “My whole plan shall stand, and I will do all the things I have planned (βεβούλευμαι)” [Table],	telling beforehand the latter events before they come to pass, and they are accomplished together: and I said, all my counsel shall stand, and I will do all things that I have planned (βεβούλευμαι):

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

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

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

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

Masoretic Text		Septuagint
Genesis 3:12 (Tanakh)	Genesis 3:12 (NET)	Genesis 3:12 (NETS)	Genesis 3:12 (English Elpenor)
And the man said: ‘The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.’	The man said, “The woman whom you gave me, she gave me some fruit from the tree and I ate it.”	And Adam said, “The woman whom you gave to be with me, she gave me of the tree, and I ate.”	And Adam said, The woman whom thou gavest to be with me– she gave me of the tree and I ate.

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

Adam

Narrator

The woman whom you gave me,

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

Genesis 2:18, 21, 22 (NET)

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

Genesis 3:12 (NET)

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

Genesis 3:6b (NET)

The Lord God asked Eve a similar question.

Masoretic Text		Septuagint
Genesis 3:13 (Tanakh)	Genesis 3:13 (NET)	Genesis 3:13 (NETS)	Genesis 3:13 (English Elpenor)
And HaShem (יְהֹוָ֧ה) G-d (אֱלֹהִ֛ים) said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’	So the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) said to the woman, “What is this you have done?” And the woman replied, “The serpent tricked me, and I ate.”	And God (κύριος ὁ θεὸς) said to the woman, “What is this you have done?” And the woman said, “The snake tricked me, and I ate.”	And the Lord (Κύριος) God (ὁ Θεὸς) said to the woman, Why hast thou done this? And the woman said, The serpent deceived me and I ate.

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

Eve

Narrator

The serpent tricked me,

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

Genesis 3:4, 5 (NET)

and I ate.

Genesis 3:13b (NET)

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

Genesis 3:6a (NET)

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

Masoretic Text		Septuagint
Genesis 3:14, 15 (Tanakh)	Genesis 3:14, 15 (NET)	Genesis 3:14, 15 (NETS)	Genesis 3:14, 15 (English Elpenor)
And HaShem (יְהֹוָ֨ה) G-d (אֱלֹהִ֥ים) said unto the serpent: ‘Because thou hast done this, cursed (אָר֤וּר) art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.	The Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים) said to the serpent, “Because you have done this, cursed (‘ārar, ארור) are you above all the cattle and all the living creatures of the field! On your belly you will crawl and dust you will eat all the days of your life.	And the Lord (κύριος) God (ὁ θεὸς) said to the snake, “Because you have done this, cursed (ἐπικατάρατος) are you from all the domestic animals and from the wild animals of the earth; upon your chest and belly you shall go, and earth you shall eat all the days of your life.	And the Lord (Κύριος) God (ὁ Θεὸς) said to the serpent, Because thou hast done this thou art cursed (ἐπικατάρατος) above all cattle and all the brutes of the earth, on thy breast and belly thou shalt go, and thou shalt eat earth all the days of thy life.
And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise (יְשֽׁוּפְךָ֣) thy head, and thou shalt bruise (תְּשׁוּפֶ֥נּוּ) their heel.’	And I will put hostility between you and the woman and between your offspring and her offspring; he will strike (šûp̄, ישופך) your head, and you will strike (šûp̄, תשופנו) his heel.”	And I will put enmity between you and between the woman and between your offspring and between her offspring; he will watch (τηρήσει) your head, and you will watch (τηρήσεις) his heel.”	And I will put enmity between thee and the woman and between thy seed and her seed, he shall watch against (τηρήσει) thy head, and thou shalt watch against (τηρήσεις) his heel.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

What I call the Old Testament was written uniquely for, and primarily to, that 12-year-old boy who grew into the man I know as Jesus Christ. And it is his understanding of the Scriptures that I want to know. He is the One who proved Paul’s saying true: live by the Spirit and you will not carry out (οὐ μὴ τελέσητε ¹⁶) the desires of the flesh.¹⁷ He found a loving Father in the pages of Scripture: One who gave his one and only Son, so that everyone who believes in him will not perish but have eternal life;¹⁸ One who did not send his Son into the world to condemn the world, but that the world should be saved through him;¹⁹ One who does not wish for any to perish but for all to come to repentance;²⁰ One who gave all authority in heaven and on earth²¹ to his Son that his Son will draw all people to²² Himself. Now this is eternal life, the Son prayed to his Father, that they know you, the only true God, and Jesus Christ, whom you sent.²³

I’ll pick this up in another essay.

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

Genesis 3:11 (Tanakh)	Genesis 3:11 (KJV)	Genesis 3:11 (NET)
And He said: ‘Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?’	And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?	And the Lord God said, “Who told you that you were naked? Did you eat from the tree that I commanded you not to eat from?”

Genesis 3:11 (Septuagint BLB)	Genesis 3:11 (Septuagint Elpenor)
καὶ εἶπεν αὐτῷ τίς ἀνήγγειλέν σοι ὅτι γυμνὸς εἶ μὴ ἀπὸ τοῦ ξύλου οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν ἀπ᾽ αὐτοῦ ἔφαγες	καὶ εἶπεν αὐτῷ ὁ Θεός· τίς ἀνήγγειλέ σοι ὅτι γυμνὸς εἶ, εἰ μὴ ἀπὸ τοῦ ξύλου, οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν, ἀπ᾿ αὐτοῦ ἔφαγες
Genesis 3:11 (NETS)	Genesis 3:11 (English Elpenor)
And he said to him, “Who told you that you are naked, unless you have eaten from the tree of which I commanded you, of this one alone, not to eat from it?”	And God said to him, Who told thee that thou wast naked, unless thou hast eaten of the tree concerning which I charged thee of it alone not to eat?

Genesis 3:12 (Tanakh)	Genesis 3:12 (KJV)	Genesis 3:12 (NET)
And the man said: ‘The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.’	And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.	The man said, “The woman whom you gave me, she gave me some fruit from the tree and I ate it.”

Genesis 3:12 (Septuagint BLB)	Genesis 3:12 (Septuagint Elpenor)
καὶ εἶπεν ὁ Αδαμ ἡ γυνή ἣν ἔδωκας μετ᾽ ἐμοῦ αὕτη μοι ἔδωκεν ἀπὸ τοῦ ξύλου καὶ ἔφαγον	καὶ εἶπεν ὁ ᾿Αδάμ· ἡ γυνή, ἣν ἔδωκας μετ᾿ ἐμοῦ, αὕτη μοι ἔδωκεν ἀπὸ τοῦ ξύλου, καὶ ἔφαγον
Genesis 3:12 (NETS)	Genesis 3:12 (English Elpenor)
And Adam said, “The woman whom you gave to be with me, she gave me of the tree, and I ate.”	And Adam said, The woman whom thou gavest to be with me– she gave me of the tree and I ate.

Genesis 3:13 (Tanakh)	Genesis 3:13 (KJV)	Genesis 3:13 (NET)
And HaShem G-d said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’	And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat.	So the Lord God said to the woman, “What is this you have done?” And the woman replied, “The serpent tricked me, and I ate.”

Genesis 3:13 (Septuagint BLB)	Genesis 3:13 (Septuagint Elpenor)
καὶ εἶπεν κύριος ὁ θεὸς τῇ γυναικί τί τοῦτο ἐποίησας καὶ εἶπεν ἡ γυνή ὁ ὄφις ἠπάτησέν με καὶ ἔφαγον	καὶ εἶπε Κύριος ὁ Θεὸς τῇ γυναικί· τί τοῦτο ἐποίησας; καὶ εἶπεν ἡ γυνή· ὁ ὄφις ἠπάτησέ με, καὶ ἔφαγον
Genesis 3:13 (NETS)	Genesis 3:13 (English Elpenor)
And God said to the woman, “What is this you have done?” And the woman said, “The snake tricked me, and I ate.”	And the Lord God said to the woman, Why hast thou done this? And the woman said, The serpent deceived me and I ate.

Genesis 3:14 (Tanakh)	Genesis 3:14 (KJV)	Genesis 3:14 (NET)
And HaShem G-d said unto the serpent: ‘Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.	And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:	The Lord God said to the serpent, “Because you have done this, cursed are you above all the cattle and all the living creatures of the field! On your belly you will crawl and dust you will eat all the days of your life.

Genesis 3:14 (Septuagint BLB)	Genesis 3:14 (Septuagint Elpenor)
καὶ εἶπεν κύριος ὁ θεὸς τῷ ὄφει ὅτι ἐποίησας τοῦτο ἐπικατάρατος σὺ ἀπὸ πάντων τῶν κτηνῶν καὶ ἀπὸ πάντων τῶν θηρίων τῆς γῆς ἐπὶ τῷ στήθει σου καὶ τῇ κοιλίᾳ πορεύσῃ καὶ γῆν φάγῃ πάσας τὰς ἡμέρας τῆς ζωῆς σου	καὶ εἶπε Κύριος ὁ Θεὸς τῷ ὄφει· ὅτι ἐποίησας τοῦτο, ἐπικατάρατος σὺ ἀπὸ πάντων τῶν κτηνῶν καὶ ἀπὸ πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς· ἐπὶ τῷ στήθει σου καὶ τῇ κοιλίᾳ πορεύσῃ καὶ γῆν φαγῇ πάσας τὰς ἡμέρας τῆς ζωῆς σου.
Genesis 3:14 (NETS)	Genesis 3:14 (English Elpenor)
And the Lord God said to the snake, “Because you have done this, cursed are you from all the domestic animals and from the wild animals of the earth; upon your chest and belly you shall go, and earth you shall eat all the days of your life.	And the Lord God said to the serpent, Because thou hast done this thou art cursed above all cattle and all the brutes of the earth, on thy breast and belly thou shalt go, and thou shalt eat earth all the days of thy life.

Genesis 3:15 (Tanakh)	Genesis 3:15 (KJV)	Genesis 3:15 (NET)
And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’	And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.	And I will put hostility between you and the woman and between your offspring and her offspring; he will strike your head, and you will strike his heel.”

Genesis 3:15 (Septuagint BLB)	Genesis 3:15 (Septuagint Elpenor)
καὶ ἔχθραν θήσω ἀνὰ μέσον σου καὶ ἀνὰ μέσον τῆς γυναικὸς καὶ ἀνὰ μέσον τοῦ σπέρματός σου καὶ ἀνὰ μέσον τοῦ σπέρματος αὐτῆς αὐτός σου τηρήσει κεφαλήν καὶ σὺ τηρήσεις αὐτοῦ πτέρναν	καὶ ἔχθραν θήσω ἀνὰ μέσον σοῦ καὶ ἀνὰ μέσον τῆς γυναικὸς καὶ ἀνὰ μέσον τοῦ σπέρματός σου καὶ ἀνὰ μέσον τοῦ σπέρματος αὐτῆς· αὐτός σου τηρήσει κεφαλήν, καὶ σὺ τηρήσεις αὐτοῦ πτέρναν
Genesis 3:15 (NETS)	Genesis 3:15 (English Elpenor)
And I will put enmity between you and between the woman and between your offspring and between her offspring; he will watch your head, and you will watch his heel.”	And I will put enmity between thee and the woman and between thy seed and her seed, he shall watch against thy head, and thou shalt watch against his heel.

John 4:15 (NET)	John 4:15 (KJV)
The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw water.”	The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw.

John 4:15 (NET Parallel Greek)	John 4:15 (Stephanus Textus Receptus)	John 4:15 (Byzantine Majority Text)
λέγει πρὸς αὐτὸν ἡ γυνή· κύριε, δός μοι τοῦτο τὸ ὕδωρ, ἵνα μὴ διψῶ μηδὲ διέρχωμαι ἐνθάδε ἀντλεῖν	λεγει προς αυτον η γυνη κυριε δος μοι τουτο το υδωρ ινα μη διψω μηδε ερχωμαι ενθαδε αντλειν	λεγει προς αυτον η γυνη κυριε δος μοι τουτο το υδωρ ινα μη διψω μηδε ερχομαι ενθαδε αντλειν

John 4:16 (NET)	John 4:16 (KJV)
He said to her, “Go call your husband and come back here.”	Jesus saith unto her, Go, call thy husband, and come hither.

John 4:16 (NET Parallel Greek)	John 4:16 (Stephanus Textus Receptus)	John 4:16 (Byzantine Majority Text)
λέγει αὐτῇ· ὕπαγε φώνησον τὸν ἄνδρα \|σου\| καὶ ἐλθὲ ἐνθάδε	λεγει αυτη ο ιησους υπαγε φωνησον τον ανδρα σου και ελθε ενθαδε	λεγει αυτη ο ιησους υπαγε φωνησον τον ανδρα σου και ελθε ενθαδε

John 4:17 (NET)	John 4:17 (KJV)
The woman replied, “I have no husband.” Jesus said to her, “Right you are when you said, ‘I have no husband,’	The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband:

John 4:17 (NET Parallel Greek)	John 4:17 (Stephanus Textus Receptus)	John 4:17 (Byzantine Majority Text)
ἀπεκρίθη ἡ γυνὴ καὶ εἶπεν \|αὐτῷ\|· οὐκ ἔχω ἄνδρα. λέγει αὐτῇ ὁ Ἰησοῦς· καλῶς εἶπας ὅτι ἄνδρα οὐκ ἔχω·	απεκριθη η γυνη και ειπεν ουκ εχω ανδρα λεγει αυτη ο ιησους καλως ειπας οτι ανδρα ουκ εχω	απεκριθη η γυνη και ειπεν ουκ εχω ανδρα λεγει αυτη ο ιησους καλως ειπας οτι ανδρα ουκ εχω

John 4:23 (NET)	John 4:23 (KJV)
But a time is coming—and now is here—when the true worshipers will worship the Father in spirit and truth, for the Father seeks such people to be his worshipers.	But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.

John 4:23 (NET Parallel Greek)	John 4:23 (Stephanus Textus Receptus)	John 4:23 (Byzantine Majority Text)
ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστιν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ· καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν	αλλ ερχεται ωρα και νυν εστιν οτε οι αληθινοι προσκυνηται προσκυνησουσιν τω πατρι εν πνευματι και αληθεια και γαρ ο πατηρ τοιουτους ζητει τους προσκυνουντας αυτον	αλλ ερχεται ωρα και νυν εστιν οτε οι αληθινοι προσκυνηται προσκυνησουσιν τω πατρι εν πνευματι και αληθεια και γαρ ο πατηρ τοιουτους ζητει τους προσκυνουντας αυτον

Father, Son and Holy Spirit – Part 11

Keep Yourselves from Idols, Part 1

¹ Gensis 1:1b (NET) Table

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

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

⁴ Genesis 3:11 (NET)

⁵ Genesis 3:13a (NET)

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

⁷ The NET parallel Greek text and NA²⁸ had διέρχωμαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had ερχωμαι (KJV: come).

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

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

¹⁰ John 4:29a (NET)

¹¹ The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ’.

¹² John 4:23b (NET)

¹³ Luke 19:10 (NET)

¹⁴ John 5:19 (NET) Table

¹⁵ John 8:29b (NET) Table

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

¹⁷ Galatians 5:16 (NET)

¹⁸ John 3:16 (NET) Table

¹⁹ John 3:17 (NET) Table

²⁰ 2 Peter 3:9b (NET) Table

²¹ Matthew 28:18b (NET) Table

²² John 12:32b (NET)

²³ John 17:3 (NET)

Who Am I? Part 14

Posted on August 29, 2023 by admin

I came across a YouTube video recently: “5 Bible Passages That Caused Me to Lose My Faith” by Kristi Burke. It was short and to the point. Ms. Burke looked to be about my daughter’s age. My daughter won’t articulate her own deconstruction experience around me. She will only state her preference for the witchcraft/neopagan beliefs and community she espouses now. So, I clicked on the link.

It seems only fair to let Ms. Burke state her own purpose:

Hi, guys, welcome back to my channel, where we deconstruct all of the things we were taught not to question growing up in evangelical, fundamentalist, conservative christian churches.

We have similar backgrounds. But I can’t honestly say that I was “taught not to question.” Why didn’t I talk to anyone about what I was going through at the time?¹ I thought I already knew what they would say. Might I have been pleasantly surprised? I don’t know. I didn’t talk to anyone. But nothing is ever quite as simple as what I was taught “growing up in evangelical, fundamentalist, conservative christian churches.”

I had a home with parents and a brother and a sister. I went to school. I had friends (and enemies) at home, at school and at church. I played sports and had friends (and enemies) on various teams. And I knew more or less how to fit in in all of these different environments. The rub came sometime in what is now called my tween years, when I began to recognize that God didn’t create me to be a social chameleon, but one person made in his image in all of these different social environments.

I had a few years of experience by then (which felt like a lifetime at the time) of how adult advice didn’t often pan out when navigating all the different social environments they had placed me in. I “knew” I had to figure it out pretty much on my own. And about that time I also became more self-conscious of my own free will: “I want” (θέλω). What did I want in all of it?

Ms. Burke described her faith prior to encountering the “5 Bible Passages”:

I believed in a god who created all people, gave them free will and that he wanted all people to be saved but he couldn’t violate their free will to save them. And that it was the most loving thing he could do to give people freedom. And within that freedom they could either choose him and go to heaven or they could reject him and go to hell. And that would be entirely their choice.

This was essentially my belief except that Ms. Burke made no mention of Jesus or sin: Christ Jesus came into the world to save sinners,² Paul wrote Timothy. I have not come to call the righteous, Jesus said, but sinners to repentance.³ Granted, Ms. Burke’s purpose was not to present a true or even a credible gospel but to “deconstruct all of the things we were taught not to question growing up in evangelical, fundamentalist, conservative christian churches.”

I’m coming fresh from reviewing the story of Eve and the serpent. Her free will led to an attempt to be like God by following the serpent’s advice. Could her free will have led her to reject the serpent’s advice once she saw that the tree was good for food and that it was pleasing for the eyes to look at and it was beautiful to contemplate?⁴ I don’t think so. All of that desire seems to have determined what she wanted and therefore shaped her free will.

What did Jesus say about his own free will?

Matthew 26:39 (NET) Table	John 10:17, 18 (NET)
Going a little farther, [Jesus] threw himself down with his face to the ground and prayed, “My Father, if possible, let this cup pass from me! Yet not what I will (θέλω), but what you will.”	This is why the Father loves me—because I lay down my life, so that I may take it back again. No one takes it away from me, but I lay it down of my own free will (ἐμαυτοῦ). I have the authority to lay it down, and I have the authority to take it back again. This commandment I received from my Father.”

While I have no particular quarrel with translating ἀπ᾿ ἐμαυτοῦ of my own free will, I appreciate the precision of Scripture in Greek. Jesus did not use the verb θέλω here. His own will, what He wanted, was not to die a torturous death. And his ἐμαυτοῦ (NET: my own free will) was an authority (ἐξουσίαν, a form of ἐξουσία) received (ἔλαβον, a form of λαμβάνω) by commandment (ἐντολὴν, a form of ἐντολή) from God his Father.

The writer of Hebrews described Jesus’ purpose in the world (Hebrews 10:4-7 NET):

For it is impossible for the blood of bulls and goats to take away sins. So when [Christ] came into the world, he said,

“Sacrifice and offering you did not desire, but a body you prepared for me.

Whole burnt offerings and sin-offerings you took no delight in.

Then I said, ‘Here I am: I have come—it is written of me in the scroll of the book—to do your will (θέλημα), O God.’”

The Greek word θέλημα is the noun form of the verb θέλω. Those who believe that salvation is a choice made by a sinner’s free will tend to make the Gospel something that they think might appeal to a sinner’s free will: going to heaven rather than to hell, heaven being a euphemism here for not-hell. The pitch relies on the implication that heaven is where one gets what one wants (i.e., one’s own free will).

Jesus taught us to pray (Matthew 5:10 NET):

…may your kingdom come, may your will (θέλημα σου) be done on earth as it is in heaven.

The implication here is that God’s will is done in heaven. How much would a sinner striving faithfully to pursue a sinner’s free will care for Jesus’ heaven? Jesus said to Nicodemus (John 3:3 NET):

I tell you the solemn truth, unless a person is born from above, he cannot see the kingdom of God [Table].

The Greek word translated see was ἰδεῖν (a form of εἴδω). It was the same root word Nicodemus used when he said (John 3:2 NET):

Rabbi, we know (οἴδαμεν, another form of εἴδω) that you are a teacher who has come from God. For no one could perform the miraculous signs that you do unless God is with him [Table].

In other words, Jesus didn’t threaten Nicodemus with eternal damnation, but commended his partial insight. It helps one to understand why He was so surprised that Nicodemus didn’t actually understand one of these earthly things (John 3:6, 7 NET).

What is born of the flesh is flesh, 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.’

Not all free will (θέλω) is born of the flesh. Jesus said (John 15:7 NET):

If you remain in me and my words remain in you, ask whatever you want (θέλητε, another form of θέλω), and it will be done for you [Table].

Here, I would assume that as you remain in Jesus and his words remain in you, whatever you want is born of the Spirit. The Greek words translated whatever were ὃ ἐὰν. So how did Jesus’ Gospel presentation differ (Matthew 11:28-30 NET)?

Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke on you and learn from me because I am gentle and humble in heart, and you will find rest for your souls [Table]. For my yoke is easy to bear, and my load is not hard to carry.

It doesn’t really matter if people are weary (κοπιῶντες, a form of κοπιάω) and burdened (πεφορτισμένοι, a form of φορτίζω) by their lives lived in sin—foolish, disobedient, misled, enslaved to various passions and desires, spending [their] lives in evil and envy, hateful and hating one another⁵—or from their attempts to make themselves righteous by obeying rules. While the invitation is sincere, Jesus also said (John 6:44, 45 NET):

No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day [Table]. It is written in the prophets, ‘And they will all be taught by God.’ Everyone who hears and learns from the Father comes to me [Table].

These are not as contradictory as they seem in English. The Greek word translated come in the phrase come to me was the adverb δεῦτε, and in the phrase no one can come to me it was the verb ἐλθεῖν (a form of ἔρχομαι). Anyone who believes that salvation is the result of a sinner’s free will is unlikely to believe that they will all be taught by God effectually, but Jesus also said (John 12:31, 32 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.

Disbelieving Him adversely impacts one’s knowledge of God, but doesn’t change his mind, no matter how many people refuse to take Him at his word: Let God be proven true, and every human being shown up as a liar,⁶ Paul wrote in response to his own rhetorical question: If some were unfaithful, their unfaithfulness will not nullify God’s faithfulness, will it?⁷

With that as background I’ll turn to Ms. Burke’s first Bible passage: “Romans 9, which was the starting point of my deconstruction journey,”⁸ she said. Though she began in verse 16, I’ll start at the beginning of the chapter to gain some context (Romans 9:1-6a NET):

I am telling the truth in Christ (I am not lying!), for my conscience assures me in the Holy Spirit—I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed—cut off from Christ—for the sake of my people, my fellow countrymen [Table], who are Israelites. To them belong the adoption as sons, the glory, the covenants, the giving of the law, the temple worship, and the promises. To them belong the patriarchs, and from them, by human descent, came the Christ, who is God over all, blessed forever! Amen.

It is not as though the word of God had failed.

Here was the perfect opportunity for Paul to explain how God “gave them free will and that he wanted all people to be saved but he couldn’t violate their free will to save them. And that it was the most loving thing he could do to give people freedom. And within that freedom they could either choose him and go to heaven or they could reject him and go to hell. And that would be entirely their choice.”⁹

Instead, Paul wrote (Romans 9:6b, 7 NET):

For not all those who are descended from Israel are truly Israel, nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted” [See Greek Table Comparison].

What is born of the flesh is flesh, and what is born of the Spirit is spirit, Jesus said. Do not be amazed that I said to you, ‘You must all be born from above.’¹⁰ And Paul began here to explain the implications of that difference, contrasting the children of the flesh to the children of God or the children of promise (Romans 9:8-13 NET).

This means it is not the children of the flesh who are the children of God; rather, the children of promise are counted as descendants. For this is what the promise declared: “About a year from now I will return and Sarah will have a son.” Not only that, but when Rebekah had conceived children by one man, our ancestor Isaac—even before they were born or had done anything good or bad¹¹ (so that God’s purpose in election would stand, not by works but by his calling)—it was said¹² to her, “The older will serve the younger,” just as it is written: “Jacob I loved, but Esau I hated.”

Those who believe salvation is a choice of a sinner’s free will would be content it seems to let those for whom Paul had great sorrow and unceasing anguish in [his] heart¹³ hear Jesus say: Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!¹⁴ It was, after all, their choice, wasn’t it?

There is no commandment of God granting any authority to sinners to come to Jesus of their own free will, according to Jesus: No one can come to me unless the Father who sent me draws him.¹⁵ The “most loving thing he could do” is not “to give people freedom”¹⁶ to destroy themselves forever. For who are the children of promise that God’s purpose in election would stand, according to Jesus? And I, when I am lifted up from the earth, will draw all people to myself.¹⁷

According to a note (5) in the NET Hebrews 10:5b-7 was a quotation from Psalm 40:6-8. A table follows comparing the Greek of Hebrews 10:5b-7 to that of the Septuagint.

Hebrews 10:5b, 6 (NET Parallel Greek)	Psalm 40:6 (Septuagint BLB)	Psalm 39:7 (Septuagint Elpenor)
θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας	θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας ὠτία δὲ κατηρτίσω μοι ὁλοκαύτωμα καὶ περὶ ἁμαρτίας οὐκ ᾔτησας	θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι· ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἐζήτησας
Hebrews 10:5b, 6 (NET)	Psalm 39:7 (NETS)	Psalm 39:7 (English Elpenor)
Sacrifice and offering you did not desire, but a body you prepared for me. Whole burnt offerings and sin-offerings you took no delight in.	Sacrifice and offering you did not want, but ears you fashioned for me. Whole burnt offering and one for sin you did not request.	Sacrifice and offering thou wouldest not; but a body hast thou prepared me: whole-burnt-offering and [sacrifice] for sin thou didst not require.
Hebrews 10:7 (NET Parallel Greek)	Psalm 40:7, 8a (Septuagint BLB)	Psalm 39:8, 9a (Septuagint Elpenor)
τότε εἶπον· ἰδοὺ ἥκω, ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ, τοῦ ποιῆσαι ὁ θεὸς τὸ θέλημα σου	τότε εἶπον ἰδοὺ ἥκω ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ τοῦ ποιῆσαι τὸ θέλημά σου ὁ θεός μου ἐβουλήθην	τότε εἶπον· ἰδοὺ ἥκω, ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ τοῦ ποιῆσαι τὸ θέλημά σου, ὁ Θεός μου, ἐβουλήθην
Hebrews 10:7 (NET)	Psalm 39:8, 9a (NETS)	Psalm 39:8, 9a (English Elpenor)
Then I said, ‘Here I am: I have come—it is written of me in the scroll of the book—to do your will, O God.’”	Then I said, “Look, I have come; in a scroll of a book it is written of me. To do your will, O my God, I desired —	Then I said, Behold, I come: in the volume of the book it is written concerning me, I desired to do thy will, O my God,

I’m becoming more convinced that the Holy Spirit corrected the false pen of the scribes through the writer of Hebrews.

Masoretic Text		Septuagint
Jeremiah 8:8 (Tanakh/KJV)	Jeremiah 8:8 (NET)	Jeremiah 8:8 (NETS)	Jeremiah 8:8 (English Elpenor)
How do ye say, We are wise, and the law of the LORD is with us? Lo, certainly in vain made he it; the pen (עֵ֖ט) of the scribes is in vain (שֶׁ֥קֶר).	How can you say, “We are wise! We have the law of the Lord”? The truth is, those who teach it have used their writings to make it say what it does not really mean [Note 24: The lying (šeqer, שקר) pen (ʿēṭ, עט) of the scribes has made (it) into a lie].	How will you say, “We are wise, and the law of the Lord is with us?” A false pen (σχοῖνος ψευδὴς) has become of no use to scribes.	How will ye say, We are wise, and the law of the Lord is with us? In vain have the scribes used a false pen (σχοῖνος ψευδὴς).

According to a note (21) in the NET Romans 9:9b was a quotation from Genesis 18:10 and 14. Two tables follow comparing the Greek of Paul’s quotation to that of the Septuagint.

Romans 9:9b (NET Parallel Greek)	Genesis 18:10b (Septuagint BLB) Table	Genesis 18:10b (Septuagint Elpenor)
κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται τῇ Σάρρᾳ υἱός	κατὰ τὸν καιρὸν τοῦτον εἰς ὥρας καὶ ἕξει υἱὸν Σαρρα ἡ γυνή σου	κατὰ τὸν καιρὸν τοῦτον εἰς ὥρας, καὶ ἕξει υἱὸν Σάρρα ἡ γυνή σου
Romans 9:9b (NET)	Genesis 18:10b (NETS)	Genesis 18:10b (English Elpenor)
About a year from now I will return and Sarah will have a son.	I will come to you, when I return, during this season next year, and Sarra your wife shall have a son.	I will return and come to thee according to this period seasonably, and Sarrha thy wife shall have a son

Romans 9:9b (NET Parallel Greek)	Genesis 18:14b (Septuagint BLB) Table	Genesis 18:14b (Septuagint Elpenor)
κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται τῇ Σάρρᾳ υἱός	εἰς τὸν καιρὸν τοῦτον ἀναστρέψω πρὸς σὲ εἰς ὥρας καὶ ἔσται τῇ Σαρρα υἱός	εἰς τὸν καιρὸν τοῦτον ἀναστρέψω πρὸς σὲ εἰς ὥρας· καὶ ἔσται τῇ Σάρρᾳ υἱός
Romans 9:9b (NET)	Genesis 18:14b (NETS)	Genesis 18:14b (English Elpenor)
About a year from now I will return and Sarah will have a son.	In this season I will come back to you next year, and Sarra shall have a son.	I will return and come to thee according to this period seasonably, and Sarrha thy wife shall have a son

According to a note (27) in the NET Romans 9:12b was a quotation from Genesis 25:23. A table follows comparing the Greek of Paul’s quotation to that of the Septuagint.

Romans 9:12b (NET Parallel Greek)	Genesis 25:23b (Septuagint BLB)	Genesis 25:23b (Septuagint Elpenor)
ὁ μείζων δουλεύσει τῷ ἐλάσσονι	ὁ μείζων δουλεύσει τῷ ἐλάσσονι	ὁ μείζων δουλεύσει τῷ ἐλάσσονι
Romans 9:12b (NET)	Genesis 25:23b (NETS)	Genesis 25:23b (English Elpenor)
The older will serve the younger	the greater shall be subject to the lesser.	the elder shall serve the younger.

According to a note (28) in the NET Romans 9:13b was a quotation from Malachi 1:2, 3. A table follows comparing the Greek of Paul’s quotation to that of the Septuagint.

Romans 9:13b (NET Parallel Greek)	Malachi 1:2b, 3a (Septuagint BLB)	Malachi 1:2b, 3a (Septuagint Elpenor)
τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα	ἠγάπησα τὸν Ιακωβ τὸν δὲ Ησαυ ἐμίσησα	ἠγάπησα τόν ᾿Ιακώβ, τὸν δὲ ῾Ησαῦ ἐμίσησα
Romans 9:13b (NET)	Malachi 1:2b, 3a (NETS)	Malachi 1:2b, 3a (English Elpenor)
Jacob I loved, but Esau I hated.	I loved Iakob, but I hated Esau	I loved Jacob, and hated Esau

Tables comparing Psalm 40:6; 40:7; 40:8; Jeremiah 8:8; Genesis 25:23; Malachi 1:2 and 1:3 in the Tanakh, KJV and NET; and tables comparing Psalm 40:6 (39:7); 40:7 (39:8); 40:8 (39:9); Jeremiah 8:8; Genesis 25:23; Malachi 1:2 and 1:3 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and a table comparing the Greek of Romans 9:11, 12 the NET and KJV follow.

Psalm 40:6 (Tanakh)	Psalm 40:6 (KJV)	Psalm 40:6 (NET)
Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.	Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.	Receiving sacrifices and offerings are not your primary concern. You make that quite clear to me. You do not ask for burnt sacrifices and sin offerings.

Psalm 40:6 (Septuagint BLB)	Psalm 39:7 (Septuagint Elpenor)
θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας ὠτία δὲ κατηρτίσω μοι ὁλοκαύτωμα καὶ περὶ ἁμαρτίας οὐκ ᾔτησας	θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι· ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἐζήτησας
Psalm 39:7 (NETS)	Psalm 39:7 (English Elpenor)
Sacrifice and offering you did not want, but ears you fashioned for me. Whole burnt offering and one for sin you did not request.	Sacrifice and offering thou wouldest not; but a body hast thou prepared me: whole-burnt-offering and [sacrifice] for sin thou didst not require.

Psalm 40:7 (Tanakh)	Psalm 40:7 (KJV)	Psalm 40:7 (NET)
Then said I, Lo, I come: in the volume of the book it is written of me,	Then said I, Lo, I come: in the volume of the book it is written of me,	Then I say, “Look, I come! What is written in the scroll pertains to me.

Psalm 40:7 (Septuagint BLB)	Psalm 39:8 (Septuagint Elpenor)
τότε εἶπον ἰδοὺ ἥκω ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ	τότε εἶπον· ἰδοὺ ἥκω, ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ
Psalm 39:8 (NETS)	Psalm 39:8 (English Elpenor)
Then I said, “Look, I have come; in a scroll of a book it is written of me.	Then I said, Behold, I come: in the volume of the book it is written concerning me,

Psalm 40:8 (Tanakh)	Psalm 40:8 (KJV)	Psalm 40:8 (NET)
I delight to do thy will, O my God: yea, thy law is within my heart.	I delight to do thy will, O my God: yea, thy law is within my heart.	I want to do what pleases you, my God. Your law dominates my thoughts.”

Psalm 40:8 (Septuagint BLB)	Psalm 39:9 (Septuagint Elpenor)
τοῦ ποιῆσαι τὸ θέλημά σου ὁ θεός μου ἐβουλήθην καὶ τὸν νόμον σου ἐν μέσῳ τῆς κοιλίας μου	τοῦ ποιῆσαι τὸ θέλημά σου, ὁ Θεός μου, ἐβουλήθην καὶ τὸν νόμον σου ἐν μέσῳ τῆς κοιλίας μου
Psalm 39:9 (NETS)	Psalm 39:9 (English Elpenor)
To do your will, O my God, I desired—and your law, within my belly.”	I desired to do thy will, O my God, and thy law in the midst of mine heart.

Jeremiah 8:8 (Tanakh)	Jeremiah 8:8 (KJV)	Jeremiah 8:8 (NET)
How do ye say, We are wise, and the law of the LORD is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain.	How do ye say, We are wise, and the law of the LORD is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain.	How can you say, “We are wise! We have the law of the Lord”? The truth is, those who teach it have used their writings to make it say what it does not really mean.

Jeremiah 8:8 (Septuagint BLB)	Jeremiah 8:8 (Septuagint Elpenor)
πῶς ἐρεῖτε ὅτι σοφοί ἐσμεν ἡμεῖς καὶ νόμος κυρίου ἐστὶν μεθ᾽ ἡμῶν εἰς μάτην ἐγενήθη σχοῖνος ψευδὴς γραμματεῦσιν	πῶς ἐρεῖτε· ὅτι σοφοί ἐσμεν ἡμεῖς, καὶ νόμος Κυρίου μεθ’ ἡμῶν ἐστιν; εἰς μάτην ἐγενήθη σχοῖνος ψευδὴς γραμματεῦσιν
Jeremiah 8:8 (NETS)	Jeremiah 8:8 (English Elpenor)
How will you say, “We are wise, and the law of the Lord is with us?” A false pen has become of no use to scribes.	How will ye say, We are wise, and the law of the Lord is with us? In vain have the scribes used a false pen.

Genesis 25:23 (Tanakh)	Genesis 25:23 (KJV)	Genesis 25:23 (NET)
And HaShem said unto her: Two nations are in thy womb, and two peoples shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.	And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.	and the Lord said to her, “Two nations are in your womb, and two peoples will be separated from within you. One people will be stronger than the other, and the older will serve the younger.”

Genesis 25:23 (Septuagint BLB)	Genesis 25:23 (Septuagint Elpenor)
καὶ εἶπεν κύριος αὐτῇ δύο ἔθνη ἐν τῇ γαστρί σού εἰσιν καὶ δύο λαοὶ ἐκ τῆς κοιλίας σου διασταλήσονται καὶ λαὸς λαοῦ ὑπερέξει καὶ ὁ μείζων δουλεύσει τῷ ἐλάσσονι	καὶ εἶπε Κύριος αὐτῇ· δύο ἔθνη ἐν γαστρί σου εἰσί, καὶ δύο λαοὶ ἐκ τῆς κοιλίας σου διασταλήσονται· καὶ λαὸς λαοῦ ὑπερέξει, καὶ ὁ μείζων δουλεύσει τῷ ἐλάσσονι
Genesis 25:23 (NETS)	Genesis 25:23 (English Elpenor)
and the Lord said to her, “Two nations are in your womb, and two peoples from your uterus shall be divided, and a people shall excel over a people, and the greater shall be subject to the lesser.”	And the Lord said to her, There are two nations in thy womb, and two peoples shall be separated from thy belly, and one people shall excel the other, and the elder shall serve the younger.

Malachi 1:2 (Tanakh)

Malachi 1:2 (KJV)

Malachi 1:2 (NET)

I have loved you, saith the LORD. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the LORD: yet I loved Jacob,

“I have shown love to you,” says the Lord, but you say, “How have you shown love to us?”

“Esau was Jacob’s brother,” the Lord explains, “yet I chose Jacob

Malachi 1:2 (Septuagint BLB)	Malachi 1:2 (Septuagint Elpenor)
ἠγάπησα ὑμᾶς λέγει κύριος καὶ εἴπατε ἐν τίνι ἠγάπησας ἡμᾶς οὐκ ἀδελφὸς ἦν Ησαυ τοῦ Ιακωβ λέγει κύριος καὶ ἠγάπησα τὸν Ιακωβ	᾿Ηγάπησα ὑμᾶς, λέγει Κύριος. καὶ εἴπατε· ἐν τίνι ἠγάπησας ἡμᾶς; οὐκ ἀδελφὸς ἦν ῾Ησαῦ τοῦ ᾿Ιακώβ; λέγει Κύριος, καὶ ἠγάπησα τόν ᾿Ιακώβ
Malachi 1:2 (NETS)	Malachi 1:2 (English Elpenor)
I loved you, says the Lord. And you said, “How did you love us?” Was not Esau Iakob’s brother? says the Lord. And I loved Iakob,	I have loved you, saith the Lord. And ye said, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob,

Malachi 1:3 (Tanakh)	Malachi 1:3 (KJV)	Malachi 1:3 (NET)
And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.	And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.	and rejected Esau. I turned Esau’s mountains into a deserted wasteland and gave his territory to the wild jackals.”

Malachi 1:3 (Septuagint BLB)	Malachi 1:3 (Septuagint Elpenor)
τὸν δὲ Ησαυ ἐμίσησα καὶ ἔταξα τὰ ὅρια αὐτοῦ εἰς ἀφανισμὸν καὶ τὴν κληρονομίαν αὐτοῦ εἰς δόματα ἐρήμου	τὸν δὲ ῾Ησαῦ ἐμίσησα καὶ ἔταξα τὰ ὅρια αὐτοῦ εἰς ἀφανισμὸν καὶ τὴν κληρονομίαν αὐτοῦ εἰς δώματα ἐρήμου
Malachi 1:3 (NETS)	Malachi 1:3 (English Elpenor)
but I hated Esau, and I made his mountains an annihilation and his heritage gifts of the wilderness.	and hated Esau and laid waste his borders, and made his heritage as dwellings of the wilderness?

Romans 9:11, 12 (NET)	Romans 9:11, 12 (KJV)
even before they were born or had done anything good or bad (so that God’s purpose in election would stand, not by works but by his calling)—	(For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)

Romans 9:11, 12a (NET Parallel Greek)	Romans 9:11 (Stephanus Textus Receptus)	Romans 9:11 (Byzantine Majority Text)
μήπω γὰρ γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον (ἵνα ἡ κατ᾿ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ (12a) οὐκ ἐξ ἔργων ἀλλ᾿ ἐκ τοῦ καλοῦντος)	μηπω γαρ γεννηθεντων μηδε πραξαντων τι αγαθον η κακον ινα η κατ εκλογην του θεου προθεσις μενη ουκ εξ εργων αλλ εκ του καλουντος	μηπω γαρ γεννηθεντων μηδε πραξαντων τι αγαθον η κακον ινα η κατ εκλογην προθεσις του θεου μενη ουκ εξ εργων αλλ εκ του καλουντος

it was said to her, “The older will serve the younger,”

It was said unto her, The elder shall serve the younger.

Romans 9:12b (NET Parallel Greek)	Romans 9:12 (Stephanus Textus Receptus)	Romans 9:12 (Byzantine Majority Text)
ἐρρέθη αὐτῇ ὅτι ὁ μείζων δουλεύσει τῷ ἐλάσσονι	ερρηθη αυτη οτι ο μειζων δουλευσει τω ελασσονι	ερρηθη αυτη οτι ο μειζων δουλευσει τω ελασσονι

Who Am I? Part 15

Back to Who Am I? Part 16

Back to Who Am I? Part 17

¹ Who Am I? Part 3; Torture, Part 4

² 1 Timothy 1:15b (NET)

³ Luke 5:32 (NET)

⁴ Genesis 3:6a (NETS) Table

⁵ Titus 3:3 (NET)

⁶ Romans 3:4b (NET) Table

⁷ Romans 3:3 (NET)

⁸ “5 Bible Passages That Caused Me to Lose My Faith,” Kristi Burke

⁹ Ibid.

¹⁰ John 3:6, 7 (NET)

¹¹ The NET parallel Greek text and NA²⁸ had φαῦλον here, where the Stephanus Textus Receptus and Byzantine Majority Text had κακον (KJV: evil).

¹² The NET parallel Greek text and NA²⁸ had ἐρρέθη here, where the Stephanus Textus Receptus and Byzantine Majority Text had ερρηθη.

¹³ Romans 9:2 (NET)

¹⁴ Matthew 25:41b (NET)

¹⁵ John 6:44a (NET) Table

¹⁶ “5 Bible Passages That Caused Me to Lose My Faith,” Kristi Burke

¹⁷ John 12:32 (NET)

Father, Son and Holy Spirit – Part 9

Posted on August 18, 2023 by admin

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

Masoretic Text		Septuagint
Genesis 3:1 (Tanakh)	Genesis 3:1 (NET)	Genesis 3:1 (NETS)	Genesis 3:1 (English Elpenor)
Now the serpent was more subtle than any beast of the field which HaShem (יְהֹוָ֣ה) G-d (אֱלֹהִ֑ים) had made. And he said unto the woman: ‘Yea, hath G-d (אֱלֹהִ֔ים) said: Ye shall not eat of any tree of the garden?’ [Table]	Now the serpent was shrewder than any of the wild animals that the Lord (Yᵊhōvâ, יהוה) God (ĕlōhîm, אלהים) had made. He said to the woman, “Is it really true that God (ĕlōhîm, אלהים) said, ‘You must not eat from any tree of the orchard’?”	Now the snake was the most sagacious of all the wild animals that were upon the earth, which the Lord (κύριος) God (ὁ θεός) had made. And the snake said to the woman, “Why is it that God (ὁ θεός) said, ‘You shall not eat from any tree that is in the orchard’?” [Table]	NOW the serpent was the most crafty of all the brutes on the earth, which the Lord (Κύριος) God (ὁ Θεός) made, and the serpent said to the woman, Wherefore has God (ὁ Θεός) said, Eat not of every tree of the garden?

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

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

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

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

Eve corrected the serpent’s error:

Masoretic Text		Septuagint
Genesis 3:2, 3 (Tanakh)	Genesis 3:2, 3 (NET)	Genesis 3:2, 3 (NETS)	Genesis 3:2, 3 (English Elpenor)
And the woman said unto the serpent: ‘Of the fruit of the trees of the garden we may eat; [Table]	The woman said to the serpent, “We may eat of the fruit from the trees of the orchard;	And the woman said to the snake, “We shall eat of the fruit of the tree of the orchard, [Table]	And the woman said to the serpent, We may eat of the fruit of the trees of the garden,
but of the fruit of the tree which is in the midst of the garden, G-d (אֱלֹהִ֗ים) hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die’ [Table].	but concerning the fruit of the tree that is in the middle of the orchard God (ĕlōhîm, אלהים) said, ‘You must not eat from it, and you must not touch it, or else you will die.’”	but of the fruit of the tree that is in the middle of the orchard, God (ὁ θεός) said, ‘You shall not eat of it nor shall you even touch it, lest you die’” [Table].	but of the fruit of the tree which is in the midst of the garden, God (ὁ Θεός) said, Ye shall not eat of it, neither shall ye touch it, lest ye die.

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

Masoretic Text		Septuagint
Genesis 3:4, 5 (Tanakh)	Genesis 3:4, 5 (NET)	Genesis 3:4, 5 (NETS)	Genesis 3:4, 5 (English Elpenor)
And the serpent said unto the woman: ‘Ye shall not surely die; [Table]	The serpent said to the woman, “Surely you will not die,	And the snake said to the woman, “You will not die by death, [Table]	And the serpent said to the woman, Ye shall not surely die.
for G-d (אֱלֹהִ֔ים) doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as G-d (כֵּֽאלֹהִ֔ים), knowing good and evil’ [Table].	for God (ĕlōhîm, אלהים) knows that when you eat from it your eyes will open and you will be like God (ĕlōhîm, כאלהים), knowing good and evil.”	for God (ὁ θεὸς) knew that on the day you eat of it, your eyes would be opened, and you would be like gods (θεοὶ) knowing good and evil” [Table].	For God (ὁ Θεός) knew that in whatever day ye should eat of it your eyes would be opened, and ye would be as gods (θεοί), knowing good and evil.

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

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

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

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

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

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

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

God said… (Genesis 2:16b NET)	The serpent said… (Genesis 3:1b NET)
You may freely eat fruit from every tree of the orchard	Is it really true that God said, ‘You must not eat from any tree of the orchard’?

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

God said… (Genesis 2:17 NET)	The serpent said… (Genesis 3:4, 5 NET)
but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die	Surely you will not die, for God knows that when you eat from it your eyes will open and you will be like God, knowing good and evil.

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

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

Masoretic Text		Septuagint
Genesis 3:6 (Tanakh)	Genesis 3:6 (NET)	Genesis 3:6 (NETS)	Genesis 3:6 (English Elpenor)
And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat [Table].	When the woman saw that the tree produced fruit that was good for food, was attractive to the eye, and was desirable for making one wise, she took some of its fruit and ate it. She also gave some of it to her husband who was with her, and he ate it.	And the woman saw that the tree was good for food and that it was pleasing for the eyes to look at and it was beautiful to contemplate, and when she had taken of its fruit she ate, and she also gave some to her husband with her, and they ate [Table].	And the woman saw that the tree was good for food, and that it was pleasant to the eyes to look upon and beautiful to contemplate, and having taken of its fruit she ate, and she gave to her husband also with her, and they ate.

The false wonder was that Eve believed, not the word of God or his messenger (her husband) but, the serpent’s word. For false messiahs and false prophets will appear and perform great signs and wonders to deceive…⁶ The Greek word translated to deceive here was πλανῆσαι, a form of πλανάω: “to lead astray, cause to wander; to misguide, lead away from the right path; to mislead, deceive (someone)…origin of the English word ‘planet’ meaning wanderer because while the stars are fixed in place, the planets seemed to wander around the night sky.”

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

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

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

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

Masoretic Text		Septuagint
Genesis 3:7 (Tanakh)	Genesis 3:7 (NET)	Genesis 3:7 (NETS)	Genesis 3:7 (English Elpenor)
And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles [Table].	Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves.	And the eyes of the two were opened, and they knew that they were naked, and they sewed fig leaves together and made loincloths for themselves [Table].	And the eyes of both were opened, and they perceived that they were naked, and they sewed fig leaves together, and made themselves aprons to go round them.

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

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

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

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

Masoretic Text		Septuagint
Genesis 3:8-10 (Tanakh)	Genesis 3:8-10 (NET)	Genesis 3:8-10 (NETS)	Genesis 3:8-10 (English Elpenor)
And they heard the voice of HaShem (יְהֹוָ֧ה) G-d (אֱלֹהִ֛ים) walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of HaShem (יְהֹוָ֣ה) G-d (אֱלֹהִ֔ים) amongst the trees of the garden.	Then the man and his wife heard the sound of the Lord (Yᵊhōvâ, יהוה) God (ĕlōhîm, אלהים) moving about in the orchard at the breezy time of the day, and they hid from the Lord (Yᵊhōvâ, יהוה) God (ĕlōhîm, אלהים) among the trees of the orchard.	And they heard the sound of the Lord (κυρίου) God (τοῦ θεοῦ) walking about in the orchard in the evening, and both Adam and his wife hid themselves from the presence of the Lord (κυρίου) God (τοῦ θεοῦ) in the midst of the timber of the orchard.	And they heard the voice of the Lord (Κυρίου) God (τοῦ Θεοῦ) walking in the garden in the afternoon; and both Adam and his wife hid themselves from the face of the Lord (Κυρίου) God (τοῦ Θεοῦ) in the midst of the trees of the garden.
And HaShem (יְהֹוָ֥ה) G-d (אֱלֹהִ֖ים) called unto the man, and said unto him: ‘Where art thou?’	But the Lord (Yᵊhōvâ, יהוה) God (ĕlōhîm, אלהים) called to the man and said to him, “Where are you?”	And the Lord (κύριος) God (ὁ θεὸς) called Adam and said to him, “Adam, where are you?”	And the Lord (Κύριος) God (ὁ Θεὸς) called Adam and said to him, Adam, where art thou?
And he said: ‘I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.’	The man replied, “I heard you moving about in the orchard, and I was afraid because I was naked, so I hid.”	And he said to him, “I heard the sound of you walking about in the orchard, and I was afraid, because I am naked, and I hid myself.”	And he said to him, I heard thy voice as thou walkedst in the garden, and I feared because I was naked and I hid myself.

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

I’ll pick this up in another essay.

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

Genesis 3:8 (Tanakh)	Genesis 3:8 (KJV)	Genesis 3:8 (NET)
And they heard the voice of HaShem G-d walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of HaShem G-d amongst the trees of the garden.	And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.	Then the man and his wife heard the sound of the Lord God moving about in the orchard at the breezy time of the day, and they hid from the Lord God among the trees of the orchard.

Genesis 3:8 (Septuagint BLB)	Genesis 3:8 (Septuagint Elpenor)
καὶ ἤκουσαν τὴν φωνὴν κυρίου τοῦ θεοῦ περιπατοῦντος ἐν τῷ παραδείσῳ τὸ δειλινόν καὶ ἐκρύβησαν ὅ τε Αδαμ καὶ ἡ γυνὴ αὐτοῦ ἀπὸ προσώπου κυρίου τοῦ θεοῦ ἐν μέσῳ τοῦ ξύλου τοῦ παραδείσου	Καὶ ἤκουσαν τῆς φωνῆς Κυρίου τοῦ Θεοῦ περιπατοῦντος ἐν τῷ παραδείσῳ τὸ δειλινόν, καὶ ἐκρύβησαν ὅ τε ᾿Αδὰμ καὶ ἡ γυνὴ αὐτοῦ ἀπὸ προσώπου Κυρίου τοῦ Θεοῦ ἐν μέσῳ τοῦ ξύλου τοῦ παραδείσου
Genesis 3:8 (NETS)	Genesis 3:8 (English Elpenor)
And they heard the sound of the Lord God walking about in the orchard in the evening, and both Adam and his wife hid themselves from the presence of the Lord God in the midst of the timber of the orchard.	And they heard the voice of the Lord God walking in the garden in the afternoon; and both Adam and his wife hid themselves from the face of the Lord God in the midst of the trees of the garden.

Genesis 3:9 (Tanakh)	Genesis 3:9 (KJV)	Genesis 3:9 (NET)
And HaShem G-d called unto the man, and said unto him: ‘Where art thou?’	And the LORD God called unto Adam, and said unto him, Where art thou?	But the Lord God called to the man and said to him, “Where are you?”

Genesis 3:9 (Septuagint BLB)	Genesis 3:9 (Septuagint Elpenor)
καὶ ἐκάλεσεν κύριος ὁ θεὸς τὸν Αδαμ καὶ εἶπεν αὐτῷ Αδαμ ποῦ εἶ	καὶ ἐκάλεσε Κύριος ὁ Θεὸς τὸν ᾿Αδὰμ καὶ εἶπεν αὐτῷ· ᾿Αδάμ, ποῦ εἶ
Genesis 3:9 (NETS)	Genesis 3:9 (English Elpenor)
And the Lord God called Adam and said to him, “Adam, where are you?”	And the Lord God called Adam and said to him, Adam, where art thou?

Genesis 3:10 (Tanakh)	Genesis 3:10 (KJV)	Genesis 3:10 (NET)
And he said: ‘I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.’	And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.	The man replied, “I heard you moving about in the orchard, and I was afraid because I was naked, so I hid.”

Genesis 3:10 (Septuagint BLB)	Genesis 3:10 (Septuagint Elpenor)
καὶ εἶπεν αὐτῷ τὴν φωνήν σου ἤκουσα περιπατοῦντος ἐν τῷ παραδείσῳ καὶ ἐφοβήθην ὅτι γυμνός εἰμι καὶ ἐκρύβην	καὶ εἶπεν αὐτῷ· τῆς φωνῆς σου ἤκουσα περιπατοῦντος ἐν τῷ παραδείσῳ καὶ ἐφοβήθην, ὅτι γυμνός εἰμι, καὶ ἐκρύβην
Genesis 3:10 (NETS)	Genesis 3:10 (English Elpenor)
And he said to him, “I heard the sound of you walking about in the orchard, and I was afraid, because I am naked, and I hid myself.”	And he said to him, I heard thy voice as thou walkedst in the garden, and I feared because I was naked and I hid myself.

2 Corinthians 11:3 (NET)	2 Corinthians 11:3 (KJV)
But I am afraid that just as the serpent deceived Eve by his treachery, your minds may be led astray from a sincere and pure devotion to Christ.	But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.

2 Corinthians 11:3 (NET Parallel Greek)	2 Corinthians 11:3 (Stephanus Textus Receptus)	2 Corinthians 11:3 (Byzantine Majority Text)
φοβοῦμαι δὲ μή πως, ὡς ὁ ὄφις ἐξηπάτησεν ῞Ευαν ἐν τῇ πανουργίᾳ αὐτοῦ, φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος [καὶ τῆς ἁγνότητος] τῆς εἰς τὸν Χριστόν	φοβουμαι δε μηπως ως ο οφις ευαν εξηπατησεν εν τη πανουργια αυτου ουτως φθαρη τα νοηματα υμων απο της απλοτητος της εις τον χριστον	φοβουμαι δε μηπως ως ο οφις ευαν εξηπατησεν εν τη πανουργια αυτου ουτως φθαρη τα νοηματα υμων απο της απλοτητος της εις τον χριστον

Father, Son and Holy Spirit – Part 10

Back to Who Am I? Part 14

Back to Who Am I? Part 15

Back to Keep Yourselves from Idols, Part 1

¹ Genesis 1:31 (NET) Table

² 2 Thessalonians 2:9b (NET)

³ Wonders and False Wonders, Part 1

⁴ Matthew 24:24 (NET)

⁵ Wonders and False Wonders, Part 1

⁶ Matthew 24:24a (NET)

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

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

⁹ The NET parallel Greek text and NA²⁸ had καὶ τῆς ἁγνότητος here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

¹⁰ 2 Corinthians 11:3 (NET)

¹¹ 1 Timothy 2:14 (NET)

¹² Genesis 3:5b (NET) Table

¹³ Genesis 1:31a (NET) Table

¹⁴ Replicant, Fictional history

Fear – Deuteronomy, Part 10

Posted on October 25, 2017 by admin

“Because you obeyed (shâmaʽ, שמעת; Septuagint: ἤκουσας, a form of ἀκούω) your wife, the Lord (y^ehôvâh, יהוה) God (ʼĕlôhı̂ym, אלהים) said to Adam, and ate from the tree about which I commanded you, ‘You must not eat from it,’ cursed is the ground thanks to you; in painful toil you will eat of it all the days of your life.”^[1]

The Lord (y^ehôvâh, יהוה) God (ʼĕlôhı̂ym, אלהים) had commanded Adam: “You may freely eat fruit from every tree of the orchard, but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die.”^[2] Eve saw that the tree produced fruit that was good for food, was attractive to the eye, and was desirable for making one wise, so she took some of its fruit and ate it.^[3] When she brought some to Adam she brought not only her recommendation but empirical evidence that she had both touched it and eaten it and had not died.

Adam preferred the voice of his wife to the voice of y^ehôvâh. When Jacob preferred the beautiful Rachel over Leah the Lord saw that Leah was unloved (śânêʼ).^[4] In other words Adam hated the voice of God relative to that of his wife, the voice of God was unloved. For the sake of argument I’ll describe Adam’s iniquity as defiance: Adam was not deceived,^[5] Paul assured Timothy.

Adam’s defiance visited upon Cain became a murderous rage: Cain became very angry [Table]…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.^[6] Cain’s murderous rage combined with the memory of the mercy y^ehôvâh showed him became a defiant self-righteousness in his descendant Lamech, perhaps even incipient tribal law (Genesis 4:23, 24 NET):

Lamech said to his wives, “Adah and Zillah! Listen (shâmaʽ, שמען; Septuagint: ἀκούσατέ, another form of ἀκούω) to me! You wives of Lamech, hear my words! I have killed a man for wounding me, a young man for hurting me. If Cain is to be avenged seven times as much, then Lamech seventy-seven times!”

The upshot of this relatively unhindered visiting of fathers’ iniquity upon the sons was: The earth was ruined in the sight of God; the earth was filled with violence.^[7] So God said to Noah, “I have decided that all living creatures must die, for the earth is filled with violence because of them.”^[8]

I began this portion of my study of fear to understand how the translators of the NET “arrived at I punish as a translation of the Hebrew word pâqad (פקד)” in Deuteronomy 5:9. If punishment could arrest this relatively unhindered visiting of fathers’ iniquity upon the sons before it culminated in a death sentence for all living creatures it would be a welcome relief. This brings me to the third occurrence of ואפקד (pâqad) translated punish or punishment (and I have brought the punishment) in the NET (Leviticus 18:25 NET):

Therefore the land has become unclean and I have brought the punishment for its iniquity upon it, so that the land has vomited out its inhabitants.

This was not a reference to the violence of the antediluvian world but to the worship/sexual practices of the inhabitants of Canaan before Israel entered the promised land. But first I need to consider whether the visiting of the fathers’ iniquity upon the sons was quite as unhindered as I have imagined it.

I was born and raised in the latter half of the twentieth century near the northern edge of the Bible belt in the United States of America. I am a hardcore materialist with some Jesus jelly smeared on top. I acknowledge this to confess the iniquity of my fathers, not to blame them or excuse myself, but to begin to claim my freedom from my own acceptance of that iniquity as my truth.

The voice of your brother’s blood is crying out to me from the ground (ʼădâmâh)!^[9] y^ehôvâh told Cain. I hear this as a poetic reference to y^ehôvâh’s omniscience (Psalm 139:1-12). These days I’m not unwilling to take it literally, that Abel’s blood had a voice that y^ehôvâh could hear crying out from the ground, but it’s not natural to me. I am the dark side of, Train a child in the way that he should go, and when he is old he will not turn from it.^[10] Still, opening myself to its possibility gives me a different perspective.

So now, you are banished (ʼârar, ארור) from the ground (ʼădâmâh, האדמה: NET footnote 28): Heb “cursed are you from the ground”), y^ehôvâh continued, which has opened its mouth to receive your brother’s blood from your hand [Table]. When you try to cultivate the ground (ʼădâmâh, האדמה) it will no longer yield its best for you. You will be a homeless wanderer on the earth [Table].^[11] To Adam He had already said, cursed (ʼârar, ארורה) is the ground (ʼădâmâh, האדמה) thanks to you; in painful toil you will eat of it all the days of your life. It will produce thorns and thistles for you, but you will eat the grain of the field. By the sweat of your brow you will eat food until you return to the ground (ʼădâmâh, האדמה), for out of it you were taken; for you are dust, and to dust you will return.^[12]

I can begin to accept these as revelation of the very nature of the ground created by a loving, gracious and holy God, how the earth itself responds to its sinful inhabitants, rather than as post hoc punishments invented in the moment. And I can begin to see the nature of the earth, the ground we live on, as a deterrent to the unhindered visiting of the fathers’ iniquity upon the sons.

Cain couldn’t supply himself with food by his own cultivation of the ground; the ground would no longer yield its best for him. Cain built a city, a place where people could live in community and trade with one another for things they all needed. Did he honor those still righteous enough to cultivate the ground that would not yield its best to him? Did he learn from them?

The text doesn’t say. It says, The earth (ʼerets, הארץ) was ruined in the sight of God; the earth (ʼerets, הארץ) was filled with violence. If I accept that the blood of victims has a voice that y^ehôvâh can hear crying out from the ground, crying out to Him to act, and multiply that by the increase of population over the many generations I can at least imagine the cacophony in his ears and begin to appreciate his choices (Genesis 6:6, 7 NET):

The Lord (y^ehôvâh, יהוה) regretted that he had made humankind on the earth (ʼerets, בארץ), and he was highly offended. So the Lord (y^ehôvâh, יהוה) said, “I will wipe humankind, whom I have created, from the face of the earth (ʼădâmâh, האדמה) – everything from humankind to animals, including creatures that move on the ground and birds of the air, for I regret that I have made them.”

The religious mind must sit quietly here to meditate that at this moment in history y^ehôvâh preferred to destroy all life (air and ground) but that which could be saved in a boat and to start over again rather than to establish a law or a religion (aside from the rudiments of animal sacrifice handed down from Adam, Cain and Abel). One might say that y^ehôvâh hated law and religion, law and religion were unloved relative to starting over again with a remnant of the former world. But after the flood (Genesis 8:20-22 NET):

Noah built an altar to the Lord (y^ehôvâh, ליהוה). He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. And the Lord (y^ehôvâh, יהוה) smelled the soothing aroma and (y^ehôvâh, יהוה) said to himself, “I will never again curse the ground (ʼădâmâh, האדמה) because of humankind, even though the inclination of their minds (lêb, לב) is evil from childhood on. I will never again destroy everything that lives, as I have just done. While the earth continues to exist, planting time and harvest, cold and heat, summer and winter, and day and night will not cease.”

God (ʼĕlôhı̂ym, אלהים) spoke one law to address violence, “Whoever sheds human blood, by other humans must his blood be shed; for in God’s image God (ʼĕlôhı̂ym, אלהים) has made humankind”^[13] and one revised dietary law: Everything that creeps on the ground and all the fish of the sea are under your authority. You may eat any moving thing that lives. As I gave you the green plants, I now give you everything.^[14] I assume that the trees of life and of the knowledge of good and evil did not survive the flood and had become a nonissue (Genesis 3:22). But in Leviticus y^ehôvâh was establishing both a law and a religion in clear contrast to those originated by men. Now that will have to wait for another essay.

In my first draft of this essay I had hoped to avoid Noah’s curse: Cursed (ʼârar, ארור; Septuagint: ἐπικατάρατος) be Canaan!^[15] But I couldn’t get away with it. And I have to admit it is more germane than I want it to be. If Noah’s story (Genesis 9:20-27) were about almost anyone else we would take it simply as James’ source text (James 3:7-12 NET):

For every kind of animal, bird, reptile, and sea creature is subdued and has been subdued by humankind. But no human being can subdue the tongue; it is a restless evil, full of deadly poison. With it we bless the Lord and Father, and with it we curse (καταρώμεθα, a form of καταράομαι) people made in God’s image. From the same mouth come blessing and cursing (κατάρα). These things should not be so, my brothers and sisters. A spring does not pour out fresh water and bitter water from the same opening, does it? Can a fig tree produce olives, my brothers and sisters, or a vine produce figs? Neither can a salt water spring produce fresh water.

But it was Noah, the heir of the world, who spoke this curse and this blessing so we are taught: “God’s blessing is going to rest directly on Shem, indirectly on Japheth, and His cursing is going to rest upon Ham’s son Canaan.”^[16] “So Ham was cursed and Shem and Japheth were blessed in cooperative unity. The problem which must arise from the cursing of Canaan is this: Why did God curse Canaan for the sin of Ham? Beyond this, why did God curse the Canaanites, a nation, for the sin of one man?”^[17] The text is fairly clear that Noah not God spoke both the curse and the blessing. To this point Moses had been very explicit when ʼĕlôhı̂ym or y^ehôvâh spoke. Why do we want to believe that Noah spoke for Him here?

Noah was a godly man; he was blameless (tâmı̂ym, תמים; Septuagint: τέλειος) among his contemporaries. He walked with God.^[18] Perhaps we want tâmı̂ym to be an absolute term. But this was not Paul writing, According to the righteousness stipulated in the law [as understood by first century Pharisees] I was blameless (ἄμεμπτος).^[19] Noah was blameless (KJV: perfect) among his contemporaries^[20] (dôr, בדרתיו; Septuagint: γενεᾷ), those condemned to death for their violence: Every inclination of the thoughts of their minds was only evil all the time.^[21] About all one can say for sure about Noah is that he wasn’t a murderer and perhaps not every inclination of the thoughts of [his mind] was only evil all the time.

God said to Noah, Make for yourself an ark of cypress wood. Make rooms in the ark, and cover it with pitch inside and out.^[22] And Noah did all that God commanded him – he did indeed.^[23] Through his faithfulness Noah was declared a herald of righteousness: and if [God] did not spare the ancient world, but did protect Noah, a herald of righteousness, along with seven others, when God brought a flood on an ungodly world…then the Lord knows how to rescue the godly from their trials, and to reserve the unrighteous for punishment at the day of judgment…^[24] By faith Noah, when he was warned about things not yet seen, with reverent regard constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith.^[25]

But Noah found favor (chên, חן; Septuagint: χάριν) in the sight of the Lord.^[26] As followers of Jesus it is more prudent to believe that Noah’s faithfulness was on account of y^ehôvâh’s grace rather than due to some inherent quality of Noah’s: Noah was a just man and perfect in his generations, and Noah walked with God.^[27] There is no one righteous, not even one…^[28] [i.e., in and of himself] there is no one who shows kindness, not even one,^[29] Paul quoted the Psalm of David (Psalm 14:2, 3 Tanakh):

The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one.

Jesus’ assessment of Noah and of the entire Old Testament is very helpful here: Do not be amazed that I said to you, ‘You must all be born from above.’^[30] Noah didn’t miraculously escape the corruption of the flesh of Adam. Noah didn’t speak for God unless the text had said that Noah spoke the word of God.

Noah’s “words came to pass, so we believe he was inspired by God.”^[31] I know of no place in Scripture where it is written, “this took place to fulfill Noah’s prophecy.” Generations of Bible expositors would surely have quoted it if they had found it, so the contention that Noah’s curse and blessing “came to pass” is in the eye of the beholder.

“The act of Ham could not go unpunished. In the curse of Noah upon Canaan, he was not punishing him personally for something his father Ham had done. The words of Noah refer not to Canaan himself, but to the nation that would come from him…Though we are not told the exact sin of Ham, we do know that it was reprehensible enough for God to curse the line of his son Canaan. The judgment was not directed to Canaan personally but rather to his descendants.”^[32] As prophecies go, then—and the Scriptures do not record that Canaan himself was ever enslaved to his brothers—one need not fear Noah as a prophet (Deuteronomy 18:21, 22 NET):

“Now if you say to yourselves, ‘How can we tell that a message is not from the Lord?’ – whenever a prophet speaks in my name and the prediction is not fulfilled, then I have not spoken it; the prophet has presumed to speak it, so you need not fear him.”

“Noah’s words did come to pass in the future, as we read that many of Canaan’s descendants were either killed or put under tribute by Israel (descendants of Shem) during the times of Joshua and the Judges, and later by King Solomon.” God’s words will come to pass but the simple fact that a man’s words come to pass doesn’t make them God’s words (Deuteronomy 13:1-4 NET):

Suppose a prophet or one who foretells by dreams should appear among you and show you a sign or wonder, and the sign or wonder should come to pass concerning what he said to you, namely, “Let us follow other gods” – gods whom you have not previously known – “and let us serve them.” You must not listen to the words of that prophet or dreamer, for the Lord your God will be testing you to see if you love him with all your mind and being. You must follow the Lord your God and revere only him; and you must observe his commandments, obey him, serve him, and remain loyal to him.

I’m not accusing Noah of being a false prophet. I’m not accusing Noah of being any kind of prophet at all. If I’m accusing Noah of anything it is that he spoke angrily, self-righteously, with a hangover. But what I must believe about God to believe that He cursed a nation of people for something a man did many generations before those people were even born is a very different god than the One I am knowing through the Scriptures.

I concede that one who believes this is God because “many of Canaan’s descendants were either killed or put under tribute by Israel (descendants of Shem) during the times of Joshua and the Judges, and later by King Solomon” may also believe that He will punish the sons, grandsons, and great-grandsons for the sin of the fathers who reject (śânêʼ, לשׁנאי) me…^[33] Still, I hope that one may be willing to concede that Noah’s curse was not the love that does no wrong to a neighbor, not the love that is the fulfillment of the law.^[34]

While I don’t believe that Noah’s curse, or his blessing, were the immutable Word of God I do think his curse is a terrifying example of God visiting Noah’s iniquity upon Canaan, terrifying precisely because the effect of Noah’s iniquity^[35] has seemed so sure and certain that so many have assumed it was divine prophecy. We’re not told how Canaan reacted to Noah’s curse. I know how I would react to Noah’s “godliness,” “blamelessness,” and his “walk” with God unless I were willing to forgive him for his drunken rant. And I know that Canaan’s descendants practiced a law and religion inimical to y^ehôvâh.

I’ll return to Leviticus 18 in another essay.

Fear – Deuteronomy, Part 11

Back to To Make Holy, Part 3

Back to Who Am I? Part 8

Back to Fear – Deuteronomy, Part 12

Back to Forgiven or Passed Over? Part 6

Back to Fear – Deuteronomy, Part 13

Back to Fear – Deuteronomy, Part 14

Back to A Monotonous Cycle Revisited, Part 3

Back to Fear – Deuteronomy, Part 15

Back to A Monotonous Cycle Revisited, Part 5

Back to The Children of Promise, Part 1

Back to Paul’s Religious Mind

^[1] Genesis 3:17 (NET)

^[2] Genesis 2:16, 17 (NET)

^[3] Genesis 3:6a (NET)

^[4] Genesis 29:31a (NET)

^[5] 1 Timothy 2:14a (NET)

^[6] Genesis 4:5b, 8 (NET)

^[7] Genesis 6:11 (NET)

^[8] Genesis 6:13a (NET)

^[9] Genesis 4:10b (NET) Table

^[10] Proverbs 22:6 (NET)

^[11] Genesis 4:11, 12 (NET)

^[12] Genesis 3:17b-19 (NET)

^[13] Genesis 9:6 (NET)

^[14] Genesis 9:2b, 3 (NET)

^[15] Genesis 9:25a (NET)

^[16] J. Ligon Duncan, “The Cursing of Canaan,” Sermon on Genesis 9:18-29, November 22, 1998, First Presbyterian Church, Jackson, Mississippi

^[17] Bob Deffinbaugh, “10. The Nakedness of Noah and the Cursing of Canaan (Genesis 9:18-10:32),” Bible.org

^[18] Genesis 6:9b (NET)

^[19] Philippians 3:6b (NET)

^[20] NET note 32: Heb “Noah was a godly man, blameless in his generations.” The singular “generation” can refer to one’s contemporaries, i.e., those living at a particular point in time. The plural “generations” can refer to successive generations in the past or the future. Here, where it is qualified by “his” (i.e., Noah’s), it refers to Noah’s contemporaries, comprised of the preceding generation (his father’s generation), those of Noah’s generation, and the next generation (those the same age as his children). In other words, “his generations” means the generations contemporary with him. See BDB 190 s.v. דוֹר.

^[21] Genesis 6:5b (NET)

^[22] Genesis 6:14 (NET)

^[23] Genesis 6:22 (NET)

^[24] 2 Peter 2:5, 9 (NET)

^[25] Hebrews 11:7 (NET)

^[26] Genesis 6:8 (NET)

^[27] Genesis 6:9 (KJV)

^[28] Romans 3:10b (NET)

^[29] Romans 3:12b (NET)

^[30] John 3:7 (NET)

^[31] Troy Lacey, “The Curse of Canaan,” October 12, 2012, Answers In Genesis

^[32] Don Stewart, “Why Was Canaan Cursed Instead of Ham?,” Blue Letter Bible

^[33] Deuteronomy 5:9b (NET)

^[34] Romans 13:10 (NET)

^[35] To those who hold that the fourth generation is a limit to Noah’s iniquity, I concede the point. It would not be accurate to blame Noah’s iniquity for the sins of Canaanites in the time of Israel’s conquest. My point is that iniquity is like a snowball rolling downhill, gaining mass and momentum, as long as people continue to reject, hate, prefer something other than, y^ehôvâh.

Son of God – 1 John, Part 2

Posted on June 1, 2013 by admin

Who is the liar but the person who denies (ἀρνούμενος, a form of ἀρνέομαι)^[1] that Jesus is the Christ? This one is the antichrist: the person who denies (ἀρνούμενος, a form of ἀρνέομαι) the Father and the Son.^[2] This is one of the things John wrote to his contemporaries about those who are trying to deceive you.^[3]

It is interesting that this became a problem among believers after the destruction of the temple in Jerusalem, after those in Israel who rejected Jesus as Christ (or, Messiah) were compelled to accept Him as a credible prophet: Now while some were speaking about the temple, how it was adorned with beautiful stones and offerings, Jesus said, “As for these things that you are gazing at, the days will come when not one stone will be left on another. All will be torn down!”^[4] And, I tell you the truth, not one stone will be left on another. All will be torn down!^[5] All will be torn down!^[6]

Believers were not particularly troubled by the unbelief of enemies of the Gospel (enemies for your [believers’] sake, but in regard to election they are dearly loved for the sake of the fathers^[7]) so long as the enemies defamed the Lord Jesus and threatened and harmed his followers. The trouble began when the enemies softened their approach, accepted Jesus as a prophet, even a good man—but not the Messiah, not the Christ.

John continued: Everyone who denies (ἀρνούμενος, a form of ἀρνέομαι) the Son [i.e., denies that the Son is the Christ] does not have the Father either. The person who confesses the Son has the Father also. As for you, what you have heard from the beginning must remain in you. If what you heard from the beginning remains in you, you also will remain in the Son and in the Father.^[8] For John, what you have heard from the beginning was the Gospel, and he had written more about it previously, or perhaps it was more warning about those who are trying to deceive you (1 John 2:12, 13 NET):

I am writing to you, little children, that your sins have been forgiven because of his name. I am writing to you, fathers, that you have known him who has been from the beginning. I am writing to you, young people, that you have conquered the evil one (πονηρόν, a form of πονηρός).^[9]

The note on the evil one in the NET reads: “The phrase the evil one is used in John 17:15 as a reference to Satan. Satan is also the referent here and in the four other occurrences in 1 John (2:14; 3:12; 5:18, 19).” But in the definition of πονηρός they effectively acknowledge that they added the word one because the nominative case in Matthew 6:13 means “‘The Evil,’ and is probably referring to Satan.”

I think this is too limiting in both verses. When I pray, And do not lead us into temptation, but deliver us from the evil (πονηροῦ, another form of πονηρός),^[10] I am not praying to be delivered from Satan only, but from the meaningless deeds that are 1) full of labours, annoyances, and hardships; from being 1a) pressed and harassed by those labours; I pray to be delivered from 1b) this time full of peril to Christian faith and steadfastness that causes so much pain and trouble; to be delivered from everything 2) bad, or of a bad nature or condition; from 2a) disease or blindness; as well as from that which is 2b) evil or wicked.

Likewise I believe that John wrote to young people that you have conquered the evil (πονηρόν, a form of πονηρός); not Satan only, but the meaningless deeds that are 1) full of labours, annoyances, and hardships; they are not 1a) pressed and harassed by those labours; they have overcome 1b) this time full of peril to Christian faith and steadfastness that causes so much pain and trouble; they have conquered everything 2) bad, or of a bad nature or condition; 2a) disease or blindness; as well as that which is 2b) evil or wicked. John continued (1 John 2:14 NET):

I have written to you, children, that you have known the Father. I have written to you, fathers, that you have known him who has been from the beginning. I have written to you, young people, that you are strong, and the word of God resides in you, and you have conquered the evil (πονηρόν, a form of πονηρός)…

I fantasize sometimes what the world might be like if young people were taught that they are strong, and the word of God resides in them, that they have conquered the evil, and how all of this is true in Christ through his Holy Spirit, rather than being taught the rules their elders have devised for them. In my mother’s day the path of righteousness was that girls shouldn’t wear lipstick. My mother and her contemporaries religiously put on their lipstick every Sunday morning, some even refreshed it in the pew during the service. In my day the path of righteousness was not listening to rock music. Most of my contemporaries attend churches that rock. Why not try John’s approach? Could it be any worse?

At best these rules are equivalent to gezerot. A gezerah (singular of gezerot) according to the online Jewish Encyclopedia was a “rabbinical enactment issued as a guard or preventive measure….The Rabbis based their institution of such enactments upon the Biblical passages, ‘Thou shalt not depart from the sentence,’ etc. (Deut. xvii. 11), although at the same time they transgressed another commandment: ‘Ye shall not add unto the word which I command thee, neither shall ye diminish from it’ (Deut. iv. 2; Shab. 23a; Ab. R. N. 25b).”^[11] Perhaps any particular “preventive measure” was a good idea at a particular time in a particular place. But gezerot are not the Gospel.

The first gezerah followed swiftly after God’s first prohibition: The Lord God planted an orchard in the east, in Eden; and there he placed the man he had formed. The Lord God made all kinds of trees grow from the soil, every tree that was pleasing to look at and good for food. (Now the tree of life and the tree of the knowledge of good and evil were in the middle of the orchard.)…The Lord God took the man and placed him in the orchard in Eden to care for it and to maintain it.^[12]

God’s Prohibition

Eve’s Knowledge of God’s Prohibition

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

Genesis 2:16, 17 (NET)

The woman said to the serpent, “We may eat of the fruit from the trees of the orchard; but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, or else you will die.’”

Genesis 3:2, 3 (NET)

The circumstantial evidence points to Adam as the originator of the first gezerah, and you must not touch it. It sounds like a good idea. “If you don’t touch it, Eve, you won’t eat it and you won’t die—whatever that means.” But in practice when Eve touched it she did not die—whatever that means. She saw with her own eyes that the tree produced fruit that was good for food, and it was attractive to the eye.^[13] She had the serpent’s assurance that she would not die—whatever that means—and that God knows that when you eat from it your eyes will open and you will be like divine beings who know good and evil.^[14]

If I take the sequence of events recorded in Genesis literally, after she took some of its fruit and ate it nothing happened, neither the serpent’s promise nor God’s. After all, God’s prohibition was given to Adam. Eve was created afterward. Perhaps it was reasonable for Adam to assume that God’s prohibition applied also to his wife, but nothing happened until Eve also gave some of it to her husband who was with her, and he ate it. Then the eyes of both of them opened, and they knew they were naked [Table].^[15] I sincerely doubt that realizing she was naked was the wisdom Eve desired.^[16]

So the Lord God expelled [Adam] from the orchard in Eden to cultivate the ground from which he had been taken [Table]. 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.^[17] Adam and Eve and all their descendants will surely die. Perhaps Adam and Eve understood death when, The Lord God made garments from skin for [them], and clothed them.^[18] If not, they certainly understood it about a century later^[19] when their firstborn Cain attacked his brother Abel and killed him.^[20] But I want to remove the serpent from the equation for a moment.

If I suppose that the serpent did not persuade Eve to eat the forbidden fruit, and Eve did not persuade Adam, and if Adam raised his sons to stand guard over the tree of the knowledge of good and evil like the angelic sentries guarded the way to the tree of life, if they, or we to this very day, faithfully kept Adam’s gezerah not to touch the tree of the knowledge of good and evil, would that be the righteousness of God? My answer is an unequivocal, “No.” It would simply mean that tanks and machine guns and the fear of death had kept us from sinning against Adam’s gezerah, which only incidentally also kept us from violating God’s prohibition.

So at worst gezerot when practiced promote actions that ignore the righteousness that comes from God, and [seeks] instead to establish [one’s] own righteousness.^[21] It is a catastrophe if those who believe and practice them do not submit to God’s righteousness. For Christ is the end (τέλος;^[22] “the end to which all things relate, the aim, purpose”) of the law, with the result that there is righteousness for everyone who believes.^[23] This people honors me with their lips, Jesus said, but their heart is far from me, and they worship me in vain, teaching as doctrines the commandments of men.^[24] As a teaching practice gezerot are sin relative to the Gospel.

Everyone who practices sin also practices lawlessness, John continued, indeed, sin is lawlessness. And you know that Jesus was revealed to take away (ἄρῃ, a form of αἴρω) sins…^[25] John also used ἄρῃ in his Gospel account. After Jesus died Joseph of Arimathea…asked Pilate if he could remove (ἄρῃ, a form of αἴρω) the body of Jesus.^[26] So as Joseph sought to take away the body of Jesus from the cross, Jesus was revealed to take away (ἄρῃ) sins from us, and in him there is no sin, John continued. Everyone who resides in him does not sin; everyone who sins has neither seen him nor known him. Little children, let no one deceive you: The one who practices righteousness is righteous, just as Jesus is righteous. The one who practices sin is of the devil, because the devil has been sinning from the beginning.^[27]

But there is still hope: For this purpose the Son of God was revealed: to destroy the works of the devil.^[28] Jesus was still revealed to take away even the sin of rejecting his righteousness for our own gezerot. Everyone who has been fathered by God does not practice sin, because God’s seed resides in him, and thus he is not able to sin, because he has been fathered by God. By this the children of God and the children of the devil are revealed: Everyone who does not practice righteousness – the one who does not love his fellow Christian (ἀδελφὸν, a form of ἀδελφός)^[29] – is not of God.^[30]

Little children, let us not love with word or with tongue but in deed and truth. And by this we will know that we are of the truth and will convince our conscience in his presence, that if our conscience condemns us, that God is greater than our conscience and knows all things. Dear friends, if our conscience does not condemn us, we have confidence in the presence of God, and whatever we ask we receive from him, because we keep his commandments and do the things that are pleasing to him. Now this is his commandment: that we believe in the name of his Son Jesus Christ and love one another, just as he gave us the commandment. And the person who keeps his commandments resides in God, and God in him. Now by this we know that God resides in us: by the Spirit he has given us.^[31]

I included the Greek text of Jesus’ quote from Isaiah for completeness.

Jesus	Septuagint	Parallel Greek Text – NET
This people honors me with their lips,but their heart is far from me, and they worship me in vain, teaching as doctrines the commandments of men. Matthew 15:8, 9 (NET)	ὁ λαὸς οὗτος τοῖς χείλεσιν αὐτῶν^[32] τιμῶσίν^[33] με ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ μάτην^[34] δὲ σέβονταί με διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας Isaiah 29:13	ὁ λαὸς οὗτος τοῖς χείλεσιν με τιμᾷ,^[35]ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ μάτην δὲ σέβονται μεδιδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων Matthew 15:8, 9
Translation from a contemporary understanding of ancient Hebrew
These people say they are loyal to me; they say wonderful things about me, but they are not really loyal to me. Their worship consists of nothing but man-made ritual.^[36] Isaiah 29:13 (NET)

Addendum (7/15/2015): Jim Searcy has published that the Septuagint is a hoax written by Origen and Eusebius 200 hundred years or so after Christ. “In fact, the Septuagint ‘quotes’ from the New Testament and not vice versa…” His contention is that the “King James Version is the infallible Word of God.” So, I’ll re-examine the quotations above with the KJV.

Jesus

KJV

Parallel Greek Text – NET

This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.
But in vain they do worship me, teaching for doctrines the commandments of men.

Matthew 15:8, 9 (KJV)

Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:

Isaiah 29:13

ὁ λαὸς οὗτος τοῖς χείλεσιν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ μάτην δὲ σέβονται μεδιδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων

Matthew 15:8, 9

If as Jim Searcy claimed the Septuagint was written after the New Testament, But in vain (μάτην δὲ) was not a part of Isaiah’s original prophecy as Jesus claimed. Rather, Jesus added it on the spot.

Son of God – 1 John, Part 3

Back to Fear – Exodus, Part 6

Back to Antichrist, Part 5

Back to My Reasons and My Reason, Part 4

Back to Prayer

Back to Funeral, Part 3

Back to Westworld, Part 3

Back to Father, Son and Holy Spirit, Part 9

^[2] 1 John 2:22 (NET)

^[3] 1 John 2:26 (NET)

^[4] Luke 21:5, 6 (NET)

^[5] Matthew 24:2 (NET)

^[6] Mark 13:2 (NET)

^[7] Romans 11:28 (NET)

^[8] 1 John 2:23, 24 (NET)

^[10] Matthew 6:13 (NET)

^[11] http://www.jewishencyclopedia.com/articles/6646-gezerah

^[12] Genesis 2:8, 9, 15 (NET)

^[13] Genesis 3:6a (NET)

^[14] Genesis 3:5 (NET) Table

^[15] Genesis 3:6b-7a (NET)

^[16] …the woman saw that the tree produced fruit that was good for food, was attractive to the eye, and was desirable for making one wise… (Genesis 3:6a NET)

^[17] Genesis 3:23, 24 (NET)

^[18] Genesis 3:21 (NET)

^[19] Genesis 4:25; 5:3

^[20] Genesis 4:8 (NET)

^[21] Romans 10:3a (NET)

^[23] Romans 10:3b, 4 (NET)

^[24] Matthew 15:8, 9 (NET)

^[25] 1 John 3:4, 5a (NET)

^[26] John 19:38a (NET)

^[27] 1 John 3:5b-8 (NET)

^[28] 1 John 3:8b (NET)

^[30] 1 John 3:9, 10 (NET)

^[31] 1 John 3:18-24 (NET)

^[33] honour, revere, reverence http://www.perseus.tufts.edu/hopper/morph?l=timw%3Dsin&la=greek&prior=de%5C

^[36] NET note: “Heb ‘their fear of me is a commandment of men that has been taught.’”

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Tag Archives: Genesis 3:6