Tag Archives: Genesis 4:14

A Monotonous Cycle Revisited, Part 4

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Cain complained to יְהֹוָ֑ה (yehôvâh):

Masoretic Text

 Septuagint
Genesis 4:14 (Tanakh) Genesis 4:14 (NET) Genesis 4:14 (NETS)

Genesis 4:14 (English Elpenor)
Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive (נָ֤ע) and a wanderer (וָנָד֙) in the earth; and it will come to pass, that whosoever findeth me will slay me.’ Look, you are driving me off the land today, and I must hide from your presence.  I will be a homeless (nûaʽ, נע) wanderer (nûd, ונד) on the earth; whoever finds me will kill me!” If today you are driving me out from off the earth and I shall be hidden from your face, then I shall be groaning (στένων) and trembling (τρέμων) on the earth, and it will be that anyone who finds me will kill me.” If thou castest me out this day from the face of the earth, and I shall be hidden from thy presence, and I shall be groaning (στένων) and trembling (τρέμων) upon the earth, then it will be that any one that finds me shall slay me.

The Hebrew word in the Masoretic text translated fugitive in the Tanakh was נָ֤ע (nûaʽ) and wanderer was וָנָד֙ (nûd).  I ran both (without vowel points) through Morfix.

Morfix
Hebrew NET/Tanakh Forms Definition
נע homeless/fugitive נָע to move; to advance; to fluctuate, to range
נָע moving, mobile

Morfix
Hebrew NET/Tanakh Forms Definition
ונד wanderer נֵד (literary) pillar of water, wall of water
נָד (flowery) to wander, to roam; (literary) to move back and forth

The Septuagint had στένων (a form of στένω), translated groaning, and τρέμων (a form of τρέμω), translated trembling.  Given that one of the things we are told about Cain after this is that he was building a city, it seems prudent to question the fidelity of the Masoretic text here, not because Cain said it.  Cain could have predicted his future in error.  But Cain was merely quoting [Table] יהוה (yehôvâh).

Masoretic Text

 Septuagint
Genesis 4:12 (Tanakh) Genesis 4:12 (NET) Genesis 4:12 (NETS)

Genesis 4:12 (English Elpenor)
When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive (נָ֥ע) and a wanderer (וָנָ֖ד) shalt thou be in the earth.’ When you try to cultivate the ground it will no longer yield its best for you.  You will be a homeless (nûaʽ, נע) wanderer (nûd, ונד) on the earth.” For you will till the earth, and it will not continue to yield its strength to you; you will be groaning (στένων) and trembling (τρέμων) on the earth.” When thou tillest the earth, then it shall not continue to give its strength to thee: thou shalt be groaning (στένων) and trembling (τρέμων) on the earth.

Perhaps one could argue that Cain disobeyed a command to become a fugitive and a wanderer by building a city rather than that he proved divine foreknowledge false.  But given that Cain was already groaning and trembling that whosoever findeth me will slay me, the rabbis seem to have a better argument than the Masoretes for more original text.  The murderer, Cain, had become acutely aware how easy it was to kill or be killed.

The writer of Hebrews wrote of Jesus (Hebrews 2:14, 15 NET):

Therefore, since the children share in flesh and blood, he likewise shared in their humanity, so that through death he could destroy the one who holds the power of death (that is, the devil), and set free those who were held in slavery all their lives by their fear of death.

The Lord (yehôvâh, יְהֹוָ֗ה) responded to Cain’s groaning and trembling.

Masoretic Text

 Septuagint
Genesis 4:15, 16 (Tanakh) Genesis 4:15, 16 (NET) Genesis 4:15, 16 (NETS)

Genesis 4:15, 16 (English Elpenor)
And HaShem said unto him: ‘Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.’  And HaShem set a sign for Cain, lest any finding him should smite him. But the Lord said to him, “All right then, if anyone kills Cain, Cain will be avenged seven times as much.”  Then the Lord put a special mark on Cain so that no one who found him would strike him down. And the Lord God said to him, “Not so!  Anyone who kills Kain will let loose seven acts of vengeance.”  And the Lord God allocated a sign to Kain so that no one who found him would do away with him. And the Lord God said to him, Not so, any one that slays Cain shall suffer seven-fold vengeance; and the Lord God set a mark upon Cain that no one that found him might slay him.
And Cain went out from the presence of HaShem, and dwelt in the land of Nod, on the east of Eden. So Cain went out from the presence of the Lord and lived in the land of Nod, east of Eden. Then Kain went away from the presence of God and lived in the land of Naid over against Edem. So Cain went forth from the presence of God and dwelt in the land of Nod over against Edem.

If Cain had come groaning and trembling to me, I’m in no position to promise to kill his murderer and six of his murderers’ family or friends.  I probably would have responded something like, “You made the world this way, live in it.”  And I may have thought that was the best course of action for Cain’s own benefit.  The prodigal son came to his senses suffering in the world he had made for himself (Luke 15:14-19 NET).

Then after he had spent everything, a severe famine took place in that country, and he began to be in need [Table].  So he went and worked for one of the citizens of that country, who sent him to his fields to feed pigs.  He was longing to eat the carob pods the pigs were eating, but no one gave him anything.  But when he came to his senses he said, ‘How many of my father’s hired workers have food enough to spare, but here I am dying from hunger! [Table]  I will get up and go to my father and say to him, “Father, I have sinned against heaven and against you.  I am no longer worthy to be called your son; treat me like one of your hired workers.”’ [Table]

Does such insight come, I wonder, apart from the word of God, a father’s teaching about the word of God or the indwelling Holy Spirit? especially when it involves something more than running away from home?  Cain was banished from the presence of the Lord (yehôvâh, יהוה).  His situation was more like that of sinners born after the law was given.

Masoretic Text

 Septuagint
Isaiah 59:1-4 (Tanakh) Isaiah 59:1-4 (NET) Isaiah 59:1-4 (NETS)

Isaiah 59:1-4 (English Elpenor)
Behold, the LORD’s hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: Look, the Lord’s hand is not too weak to deliver you; his ear is not too deaf to hear you. Is not the Lord’s hand strong to save?  Or has he made his ear heavy so as not to listen? Has the hand of the Lord no power to save? or has he made his ear heavy, so that he should not hear?
But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. But your sinful acts have alienated you from your God; your sins have caused him to reject you and not listen to your prayers. Rather, your sinful acts separate between you and God, and because of your sins he has turned his face away from you so as not to show mercy. Nay, your iniquities separate between you and God, and because of your sins has he turned away [his] face from you, so as not to have mercy [upon you].
For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness. For your hands are stained with blood and your fingers with sin; your lips speak lies, your tongue utters malicious words. For your hands have been defiled with blood, and your fingers with sins, and your lips have spoken lawlessness, and your tongue plots unrighteousness. For your hands are defiled with blood, and your fingers with sins; your lips also have spoken iniquity, and your tongue meditates unrighteousness.
None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity. No one is concerned about justice; no one sets forth his case truthfully.  They depend on false words and tell lies; they conceive of oppression and give birth to sin. No one speaks righteous things, nor is there true judgment; they trust in vanities, and they speak empty words, because they conceive trouble and give birth to lawlessness. None speaks justly, neither is there true judgment: they trust in vanities, and speak empty [words]; for they conceive trouble, and bring forth iniquity.

Though the law was not yet given, this promise of vengeance on anyone who would kill Cain was intended to function, I assume, as a deterrent.  We hope the punishments of law will function this way in those who have not yet received (through faith in Jesus Christ) God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control,[1] the righteousness of God, the fruit of his Spirit.  Paul wrote (Romans 13:1-4 NET):

Let every person be subject to the governing authorities.  For there is no authority except by[2] God’s appointment, and the authorities[3] that exist have been instituted by God.[4]  So the person who resists such authority resists the ordinance of God, and those who resist will incur[5] judgment (for rulers cause no fear for good conduct[6] but for bad[7]).  Do you desire not to fear authority?  Do good and you will receive its commendation because it is God’s servant for your well-being.  But be afraid if you do wrong because government does not bear the sword for nothing.  It is God’s servant to administer punishment on the person who does wrong.

Unable to farm for a living, Cain built the city of Enoch.

Masoretic Text

 Septuagint
Genesis 4:17b (Tanakh) Genesis 4:17b (NET) Genesis 4:17b (NETS)

Genesis 4:17b (English Elpenor)
and he builded a city, and called the name of the city after the name of his son Enoch. Cain was building a city, and he named the city after his son Enoch. and he was building a city and named the city after the name of his son Henoch. and he built a city; and he named the city after the name of his son, Enoch.

Time passed.

Masoretic Text

 Septuagint
Genesis 4:18 (Tanakh) Genesis 4:18 (NET) Genesis 4:18 (NETS)

Genesis 4:18 (English Elpenor)
And unto Enoch was born Irad; and Irad begot Mehujael; and Mehujael begot Methushael; and Methushael begot Lamech. To Enoch was born Irad, and Irad was the father of Mehujael.  Mehujael was the father of Methushael, and Methushael was the father of Lamech. Then to Henoch was born Gaidad, and Gaidad was the father of Maiel, and Maiel the father of Mathousala, and Mathousala the father of Lamech. And to Enoch was born Gaidad; and Gaidad begot Maleleel; and Maleleel begot Mathusala; and Mathusala begot Lamech.

Lamech recalled part of the story of the mark of Cain.

Masoretic Text

 Septuagint
Genesis 4:23, 24 (Tanakh) Genesis 4:23, 24 (NET) Genesis 4:23, 24 (NETS)

Genesis 4:23, 24 (English Elpenor)
And Lamech said unto his wives: Adah and Zillah, hear my voice; ye wives of Lamech, hearken unto my speech; for I have slain a man for wounding (לְפִצְעִ֔י) me, and a young man for bruising (לְחַבֻּֽרָתִֽי) me; Lamech said to his wives, “Adah and Zillah, listen to me!  You wives of Lamech, hear my words!  I have killed a man for wounding (petsaʽ, לפצעי) me, a young man for hurting (chabbûrâh, לחברתי) me. Now Lamech said to his own wives: “Ada and Sella, hear my voice; you wives of Lamech, listen to my words, because I have killed a man for a wound (τραῦμα) to me, and a young man for a welt (μώλωπα) to me, And Lamech said to his wives, Ada and Sella, Hear my voice, ye wives of Lamech, consider my words, because I have slain a man to my sorrow (τραῦμα) and a youth to my grief (μώλωπα).
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. If Cain is to be avenged seven times as much, then Lamech seventy-seven times!” because seven times vengeance has been exacted by Kain, but by Lamech seventy times seven.” Because vengeance has been exacted seven times on Cain’s behalf, on Lamech’s [it shall be] seventy times seven.

The English translation of the Elpenor Septuagint—because I have slain a man to my sorrow and a youth to my grief—is similar to the KJV translation of the Masoretic text—for I have slain a man to my wounding, and a young man to my hurt.  They leave me with an impression of Lamech as an ironic moral philosopher lamenting his murders.  But that makes his next statement difficult to unravel: Because vengeance has been exacted seven times on Cain’s behalf, on Lamech’s [it shall be] seventy times seven (Elpenor English) or If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.

I asked a friend for her understanding of Lamech’s statement, unaffected by translations other than the KJV.  She apparently took to my wounding and to my hurt as King James English for wounding me and bruising me.   She also assumed a man and a young man were one and the same person.

“I believe the avenger system is already at work,” she wrote.  “A descendent of Able accosted Lamech to avenge his father’s or grandfather’s or great-grandfather’s death.  Lamech is severely wounded, but in the process kills the avenger.  Lamech has not killed in anger as Cain did, but in self-defense.  Therefore, he says God will put a higher protective value upon his life than that of Cain.”

It seems more natural to me to accept the alternative translations that portray Lamech as a murderous egoist.  Cain’s groaning and trembling has vanished from Lamech’s memory.  Though one might argue that his egoism is propelled by his fear of death, he didn’t wait for God to take vengeance on his murderer or hope that the threat of vengeance would act as a deterrent.  He took lethal action himself at every provocation: I have slain a man for wounding me, and a young man for bruising me.  He and his followers made the world God destroyed in the flood.

Masoretic Text

 Septuagint
Genesis 6:11-13 (Tanakh) Genesis 6:11-13 (NET) Genesis 6:11-13 (NETS)

Genesis 6:11-13 (English Elpenor)
And the earth was corrupt before G-d, and the earth was filled with violence. The earth was ruined in the sight of God; the earth was filled with violence. Now the earth was corrupt before God, and the earth was full of wrongdoing. But the earth was corrupted before God, and the earth was filled with iniquity.
And G-d saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth. God saw the earth, and indeed it was ruined, for all living creatures on the earth were sinful. And the Lord God saw the earth, and it was ruined, for all flesh had ruined his way upon the earth. And the Lord God saw the earth, and it was corrupted; because all flesh had corrupted its way upon the earth.
And G-d said unto Noah: ‘The end of all flesh is come before Me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. So God said to Noah, “I have decided that all living creatures must die, for the earth is filled with violence because of them.  Now I am about to destroy them and the earth. And God said to Noe, “The time of all humankind has come before me, for the earth has become full of wrongdoing by reason of them, and see, I am going to ruin them and the earth. And the Lord God said to Noe, A period of all men is come before me; because the earth has been filled with iniquity by them, and, behold, I destroy them and the earth.

It matters very little whether Lamech was the bleeding edge of this wave of violence, wrongdoing and iniquity or its hapless victim, killing only in self-defense.  Either interpretation serves as a marker to presage this coming destruction.

Paul wrote believers in Rome (Romans 5:12-19 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 [Table].  But the gracious gift is not like the transgression.  For if the many died through the transgression of the one man, how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many!  And the gift is not like the one who sinned.  For judgment, resulting from the one transgression, led to condemnation, but the gracious gift from the many failures led to justification.  For if, by the transgression of the one man, death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Consequently, just as condemnation for all people came through one transgression, so too through the one righteous act came righteousness leading to life for all people.  For just as through the disobedience of the one man many were constituted sinners, so also through the obedience of one man many will be constituted righteous.

So also it is written, Paul wrote believers in Corinth, “The first man, Adam, became a living person”; the last Adam became a life-giving spirit.[8]  Now this is what I am saying, brothers and sisters, he continued, Flesh and blood cannot inherit the kingdom of God.[9]  As Jesus told Nicodemus: 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.’[10]

A table comparing Paul’s quotation from Genesis 2:7 in the Septuagint follows.

1 Corinthians 15:45a (NET Parallel Greek)

 Genesis 2:7b (Septuagint BLB)

Genesis 2:7b (Septuagint Elpenor)
ἐγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν

1 Corinthians 15:45a (NET)

 Genesis 2:7b (NETS)

Genesis 2:7b (English Elpenor)
The first man, Adam, became a living person the man became a living being the man became a living soul

Tables comparing Genesis 4:14; 4:15; 4:16; 4:17; 4:18; 4:23; 4:24; Isaiah 59:1; 59:2; 59:3; 59:4; Genesis 6:11; 6:12; 6:13 and 2:7 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 4:14; 4:15; 4:16; 4:17; 4:18; 4:23; 4:24; Isaiah 59:1; 59:2; 59:3; 59:4; Genesis 6:11; 6:12; 6:13 and 2:7 in the Septuagint (BLB and Elpenor), and tables of comparing Romans 13:1-3 in the NET and KJV follow.

Genesis 4:14 (Tanakh)

 Genesis 4:14 (KJV)

Genesis 4:14 (NET)
Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’ Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. Look, you are driving me off the land today, and I must hide from your presence.  I will be a homeless wanderer on the earth; whoever finds me will kill me!”

Genesis 4:14 (Septuagint BLB)

Genesis 4:14 (Septuagint Elpenor)
εἰ ἐκβάλλεις με σήμερον ἀπὸ προσώπου τῆς γῆς καὶ ἀπὸ τοῦ προσώπου σου κρυβήσομαι καὶ ἔσομαι στένων καὶ τρέμων ἐπὶ τῆς γῆς καὶ ἔσται πᾶς ὁ εὑρίσκων με ἀποκτενεῗ με εἰ ἐκβάλλεις με σήμερον ἀπὸ προσώπου τῆς γῆς καὶ ἀπὸ τοῦ προσώπου σου κρυβήσομαι, καὶ ἔσομαι στένων καὶ τρέμων ἐπὶ τῆς γῆς, καὶ ἔσται πᾶς ὁ εὑρίσκων με, ἀποκτενεῖ με

Genesis 4:14 (NETS)

Genesis 4:14 (English Elpenor)
If today you are driving me out from off the earth and I shall be hidden from your face, then I shall be groaning and trembling on the earth, and it will be that anyone who finds me will kill me.” If thou castest me out this day from the face of the earth, and I shall be hidden from thy presence, and I shall be groaning and trembling upon the earth, then it will be that any one that finds me shall slay me.

Genesis 4:15 (Tanakh)

 Genesis 4:15 (KJV)

Genesis 4:15 (NET)
And HaShem said unto him: ‘Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.’  And HaShem set a sign for Cain, lest any finding him should smite him. And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.  And the LORD set a mark upon Cain, lest any finding him should kill him. But the Lord said to him, “All right then, if anyone kills Cain, Cain will be avenged seven times as much.”  Then the Lord put a special mark on Cain so that no one who found him would strike him down.

Genesis 4:15 (Septuagint BLB)

Genesis 4:15 (Septuagint Elpenor)
καὶ εἶπεν αὐτῷ κύριος ὁ θεός οὐχ οὕτως πᾶς ὁ ἀποκτείνας Καιν ἑπτὰ ἐκδικούμενα παραλύσει καὶ ἔθετο κύριος ὁ θεὸς σημεῗον τῷ Καιν τοῦ μὴ ἀνελεῗν αὐτὸν πάντα τὸν εὑρίσκοντα αὐτόν καὶ εἶπεν αὐτῷ Κύριος ὁ Θεός· οὐχ οὕτως, πᾶς ὁ ἀποκτείνας Κάϊν ἑπτὰ ἐκδικούμενα παραλύσει. καὶ ἔθετο Κύριος ὁ Θεὸς σημεῖον τῷ Κάϊν τοῦ μὴ ἀνελεῖν αὐτὸν πάντα τὸν εὑρίσκοντα αὐτόν.

Genesis 4:15 (NETS)

Genesis 4:15 (English Elpenor)
And the Lord God said to him, “Not so!  Anyone who kills Kain will let loose seven acts of vengeance.”  And the Lord God allocated a sign to Kain so that no one who found him would do away with him. And the Lord God said to him, Not so, any one that slays Cain shall suffer seven-fold vengeance; and the Lord God set a mark upon Cain that no one that found him might slay him.

Genesis 4:16 (Tanakh)

 Genesis 4:16 (KJV)

Genesis 4:16 (NET)
And Cain went out from the presence of HaShem, and dwelt in the land of Nod, on the east of Eden. And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden. So Cain went out from the presence of the Lord and lived in the land of Nod, east of Eden.

Genesis 4:16 (Septuagint BLB)

Genesis 4:16 (Septuagint Elpenor)
ἐξῆλθεν δὲ Καιν ἀπὸ προσώπου τοῦ θεοῦ καὶ ᾤκησεν ἐν γῇ Ναιδ κατέναντι Εδεμ ἐξῆλθε δὲ Κάϊν ἀπὸ προσώπου τοῦ Θεοῦ καὶ ᾤκησεν ἐν γῇ Ναὶδ κατέναντι ᾿Εδέμ

Genesis 4:16 (NETS)

Genesis 4:16 (English Elpenor)
Then Kain went away from the presence of God and lived in the land of Naid over against Edem. So Cain went forth from the presence of God and dwelt in the land of Nod over against Edem.

Genesis 4:17 (Tanakh)

 Genesis 4:17 (KJV)

Genesis 4:17 (NET)
And Cain knew his wife; and she conceived, and bore Enoch; and he builded a city, and called the name of the city after the name of his son Enoch. And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch. Cain was intimate with his wife, and she became pregnant and gave birth to Enoch.  Cain was building a city, and he named the city after his son Enoch.

Genesis 4:17 (Septuagint BLB)

Genesis 4:17 (Septuagint Elpenor)
καὶ ἔγνω Καιν τὴν γυναῗκα αὐτοῦ καὶ συλλαβοῦσα ἔτεκεν τὸν Ενωχ καὶ ἦν οἰκοδομῶν πόλιν καὶ ἐπωνόμασεν τὴν πόλιν ἐπὶ τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ενωχ Καὶ ἔγνω Κάϊν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκε τὸν ᾿Ενώχ. καὶ ἦν οἰκοδομῶν πόλιν καὶ ἐπωνόμασε τὴν πόλιν ἐπὶ τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ, ᾿Ενώχ

Genesis 4:17 (NETS)

Genesis 4:17 (English Elpenor)
And Kain knew his wife, and after she had conceived she bore Henoch, and he was building a city and named the city after the name of his son Henoch. And Cain knew his wife, and having conceived she bore Enoch; and he built a city; and he named the city after the name of his son, Enoch.

Genesis 4:18 (Tanakh)

 Genesis 4:18 (KJV)

Genesis 4:18 (NET)
And unto Enoch was born Irad; and Irad begot Mehujael; and Mehujael begot Methushael; and Methushael begot Lamech. And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech. To Enoch was born Irad, and Irad was the father of Mehujael.  Mehujael was the father of Methushael, and Methushael was the father of Lamech.

Genesis 4:18 (Septuagint BLB)

Genesis 4:18 (Septuagint Elpenor)
ἐγενήθη δὲ τῷ Ενωχ Γαιδαδ καὶ Γαιδαδ ἐγέννησεν τὸν Μαιηλ καὶ Μαιηλ ἐγέννησεν τὸν Μαθουσαλα καὶ Μαθουσαλα ἐγέννησεν τὸν Λαμεχ ἐγεννήθη δὲ τῷ ᾿Ενὼχ Γαϊδάδ, καὶ Γαϊδὰδ ἐγέννησε τὸν Μαλελεήλ, καὶ Μαλελεὴλ ἐγέννησε τὸν Μαθουσάλα, καὶ Μαθουσάλα ἐγέννησε τὸν Λάμεχ

Genesis 4:18 (NETS)

Genesis 4:18 (English Elpenor)
Then to Henoch was born Gaidad, and Gaidad was the father of Maiel, and Maiel the father of Mathousala, and Mathousala the father of Lamech. And to Enoch was born Gaidad; and Gaidad begot Maleleel; and Maleleel begot Mathusala; and Mathusala begot Lamech.

Genesis 4:23 (Tanakh)

 Genesis 4:23 (KJV)

Genesis 4:23 (NET)
And Lamech said unto his wives: Adah and Zillah, hear my voice; ye wives of Lamech, hearken unto my speech; for I have slain a man for wounding me, and a young man for bruising me; And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. Lamech said to his wives, “Adah and Zillah, listen to me! You wives of Lamech, hear my words!  I have killed a man for wounding me, a young man for hurting me.

Genesis 4:23 (Septuagint BLB)

Genesis 4:23 (Septuagint Elpenor)
εἶπεν δὲ Λαμεχ ταῗς ἑαυτοῦ γυναιξίν Αδα καὶ Σελλα ἀκούσατέ μου τῆς φωνῆς γυναῗκες Λαμεχ ἐνωτίσασθέ μου τοὺς λόγους ὅτι ἄνδρα ἀπέκτεινα εἰς τραῦμα ἐμοὶ καὶ νεανίσκον εἰς μώλωπα ἐμοί εἶπε δὲ Λάμεχ ταῖς ἑαυτοῦ γυναιξίν· ᾿Αδὰ καὶ Σελλά, ἀκούσατέ μου τῆς φωνῆς, γυναῖκες Λάμεχ, ἐνωτίσασθέ μου τοὺς λόγους, ὅτι ἄνδρα ἀπέκτεινα εἰς τραῦμα ἐμοὶ καὶ νεανίσκον εἰς μώλωπα ἐμοί

Genesis 4:23 (NETS)

Genesis 4:23 (English Elpenor)
Now Lamech said to his own wives: “Ada and Sella, hear my voice; you wives of Lamech, listen to my words, because I have killed a man for a wound to me, and a young man for a welt to me, And Lamech said to his wives, Ada and Sella, Hear my voice, ye wives of Lamech, consider my words, because I have slain a man to my sorrow and a youth to my grief.

Genesis 4:24 (Tanakh)

 Genesis 4:24 (KJV)

Genesis 4:24 (NET)
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. If Cain is to be avenged seven times as much, then Lamech seventy-seven times!”

Genesis 4:24 (Septuagint BLB)

Genesis 4:24 (Septuagint Elpenor)
ὅτι ἑπτάκις ἐκδεδίκηται ἐκ Καιν ἐκ δὲ Λαμεχ ἑβδομηκοντάκις ἑπτά ὅτι ἑπτάκις ἐκδεδίκηται ἐκ Κάϊν, ἐκ δὲ Λάμεχ ἑβδομηκοντάκις ἑπτά

Genesis 4:24 (NETS)

Genesis 4:24 (English Elpenor)
because seven times vengeance has been exacted by Kain, but by Lamech seventy times seven.” Because vengeance has been exacted seven times on Cain’s behalf, on Lamech’s [it shall be] seventy times seven.

Isaiah 59:1 (Tanakh)

 Isaiah 59:1 (KJV)

Isaiah 59:1 (NET)
Behold, the LORD’s hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: Behold, the LORD’S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: Look, the Lord’s hand is not too weak to deliver you; his ear is not too deaf to hear you.

Isaiah 59:1 (Septuagint BLB)

Isaiah 59:1 (Septuagint Elpenor)
μὴ οὐκ ἰσχύει ἡ χεὶρ κυρίου τοῦ σῶσαι ἢ ἐβάρυνεν τὸ οὖς αὐτοῦ τοῦ μὴ εἰσακοῦσαι ΜΗ οὐκ ἰσχύει ἡ χεὶρ Κυρίου τοῦ σῶσαί; ἢ ἐβάρυνε τὸ οὖς αὐτοῦ τοῦ μὴ εἰσακοῦσαι

Isaiah 59:1 (NETS)

Isaiah 59:1 (English Elpenor)
Is not the Lord’s hand strong to save?  Or has he made his ear heavy so as not to listen? Has the hand of the Lord no power to save? or has he made his ear heavy, so that he should not hear?
Isaiah 59:2 (Tanakh) Isaiah 59:2 (KJV)

Isaiah 59:2 (NET)
But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. But your sinful acts have alienated you from your God; your sins have caused him to reject you and not listen to your prayers.

Isaiah 59:2 (Septuagint BLB)

Isaiah 59:2 (Septuagint Elpenor)
ἀλλὰ τὰ ἁμαρτήματα ὑμῶν διιστῶσιν ἀνὰ μέσον ὑμῶν καὶ τοῦ θεοῦ καὶ διὰ τὰς ἁμαρτίας ὑμῶν ἀπέστρεψεν τὸ πρόσωπον αὐτοῦ ἀφ᾽ ὑμῶν τοῦ μὴ ἐλεῆσαι ἀλλὰ τὰ ἁμαρτήματα ὑμῶν διϊστῶσιν ἀναμέσον ὑμῶν καὶ ἀναμέσον τοῦ Θεοῦ, καὶ διὰ τὰς ἁμαρτίας ὑμῶν ἀπέστρεψε τὸ πρόσωπον αὐτοῦ ἀφ᾿ ὑμῶν τοῦ μὴ ἐλεῆσαι

Isaiah 59:2 (NETS)

Isaiah 59:2 (English Elpenor)
Rather, your sinful acts separate between you and God, and because of your sins he has turned his face away from you so as not to show mercy. Nay, your iniquities separate between you and God, and because of your sins has he turned away [his] face from you, so as not to have mercy [upon you].

Isaiah 59:3 (Tanakh)

 Isaiah 59:3 (KJV)

Isaiah 59:3 (NET)
For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness. For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness. For your hands are stained with blood and your fingers with sin; your lips speak lies, your tongue utters malicious words.
Isaiah 59:3 (Septuagint BLB)

Isaiah 59:3 (Septuagint Elpenor)
αἱ γὰρ χεῗρες ὑμῶν μεμολυμμέναι αἵματι καὶ οἱ δάκτυλοι ὑμῶν ἐν ἁμαρτίαις τὰ δὲ χείλη ὑμῶν ἐλάλησεν ἀνομίαν καὶ ἡ γλῶσσα ὑμῶν ἀδικίαν μελετᾷ αἱ γὰρ χεῖρες ὑμῶν μεμολυσμέναι αἵματι καὶ οἱ δάκτυλοι ὑμῶν ἐν ἁμαρτίαις, τὰ δὲ χείλη ὑμῶν ἐλάλησεν ἀνομίαν, καὶ ἡ γλῶσσα ὑμῶν ἀδικίαν μελετᾷ

Isaiah 59:3 (NETS)

Isaiah 59:3 (English Elpenor)
For your hands have been defiled with blood, and your fingers with sins, and your lips have spoken lawlessness, and your tongue plots unrighteousness. For your hands are defiled with blood, and your fingers with sins; your lips also have spoken iniquity, and your tongue meditates unrighteousness.

Isaiah 59:4 (Tanakh)

 Isaiah 59:4 (KJV)

Isaiah 59:4 (NET)
None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity. None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity. No one is concerned about justice; no one sets forth his case truthfully.  They depend on false words and tell lies; they conceive of oppression and give birth to sin.

Isaiah 59:4 (Septuagint BLB)

Isaiah 59:4 (Septuagint Elpenor)
οὐδεὶς λαλεῗ δίκαια οὐδὲ ἔστιν κρίσις ἀληθινή πεποίθασιν ἐπὶ ματαίοις καὶ λαλοῦσιν κενά ὅτι κύουσιν πόνον καὶ τίκτουσιν ἀνομίαν οὐθεὶς λαλεῖ δίκαια, οὐδέ ἐστι κρίσις ἀληθινή· πεποίθασιν ἐπὶ ματαίοις καὶ λαλοῦσι κενά, ὅτι κύουσι πόνον καὶ τίκτουσιν ἀνομίαν

Isaiah 59:4 (NETS)

Isaiah 59:4 (English Elpenor)
No one speaks righteous things, nor is there true judgment; they trust in vanities, and they speak empty words, because they conceive trouble and give birth to lawlessness. None speaks justly, neither is there true judgment: they trust in vanities, and speak empty [words]; for they conceive trouble, and bring forth iniquity.

Genesis 6:11 (Tanakh)

 Genesis 6:11 (KJV)

Genesis 6:11 (NET)
And the earth was corrupt before G-d, and the earth was filled with violence. The earth also was corrupt before God, and the earth was filled with violence. The earth was ruined in the sight of God; the earth was filled with violence.

Genesis 6:11 (Septuagint BLB)

Genesis 6:11 (Septuagint Elpenor)
ἐφθάρη δὲ ἡ γῆ ἐναντίον τοῦ θεοῦ καὶ ἐπλήσθη ἡ γῆ ἀδικίας ἐφθάρη δὲ ἡ γῆ ἐναντίον τοῦ Θεοῦ, καὶ ἐπλήσθη ἡ γῆ ἀδικίας

Genesis 6:11 (NETS)

Genesis 6:11 (English Elpenor)
Now the earth was corrupt before God, and the earth was full of wrongdoing. But the earth was corrupted before God, and the earth was filled with iniquity.

Genesis 6:12 (Tanakh)

 Genesis 6:12 (KJV)

Genesis 6:12 (NET)
And G-d saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth. And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. God saw the earth, and indeed it was ruined, for all living creatures on the earth were sinful.

Genesis 6:12 (Septuagint BLB)

Genesis 6:12 (Septuagint Elpenor)
καὶ εἶδεν κύριος ὁ θεὸς τὴν γῆν καὶ ἦν κατεφθαρμένη ὅτι κατέφθειρεν πᾶσα σὰρξ τὴν ὁδὸν αὐτοῦ ἐπὶ τῆς γῆς καὶ εἶδε Κύριος ὁ Θεὸς τὴν γῆν, καὶ ἦν κατεφθαρμένη, ὅτι κατέφθειρε πᾶσα σὰρξ τὴν ὁδὸν αὐτοῦ ἐπὶ τῆς γῆς

Genesis 6:12 (NETS)

Genesis 6:12 (English Elpenor)
And the Lord God saw the earth, and it was ruined, for all flesh had ruined his way upon the earth. And the Lord God saw the earth, and it was corrupted; because all flesh had corrupted its way upon the earth.

Genesis 6:13 (Tanakh)

 Genesis 6:13 (KJV)

Genesis 6:13 (NET)
And G-d said unto Noah: ‘The end of all flesh is come before Me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. So God said to Noah, “I have decided that all living creatures must die, for the earth is filled with violence because of them.  Now I am about to destroy them and the earth.

Genesis 6:13 (Septuagint BLB)

Genesis 6:13 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεὸς πρὸς Νωε καιρὸς παντὸς ἀνθρώπου ἥκει ἐναντίον μου ὅτι ἐπλήσθη ἡ γῆ ἀδικίας ἀπ᾽ αὐτῶν καὶ ἰδοὺ ἐγὼ καταφθείρω αὐτοὺς καὶ τὴν γῆν καὶ εἶπε Κύριος ὁ Θεὸς τῷ Νῶε· καιρὸς παντὸς ἀνθρώπου ἥκει ἐναντίον μου, ὅτι ἐπλήσθη ἡ γῆ ἀδικίας ἀπ᾿ αὐτῶν, καὶ ἰδοὺ ἐγὼ καταφθείρω αὐτοὺς καὶ τὴν γῆν

Genesis 6:13 (NETS)

Genesis 6:13 (English Elpenor)
And God said to Noe, “The time of all humankind has come before me, for the earth has become full of wrongdoing by reason of them, and see, I am going to ruin them and the earth. And the Lord God said to Noe, A period of all men is come before me; because the earth has been filled with iniquity by them, and, behold, I destroy them and the earth.

Genesis 2:7 (Tanakh)

 Genesis 2:7 (KJV)

Genesis 2:7 (NET)
Then HaShem G-d formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. The Lord God formed the man from the soil of the ground and breathed into his nostrils the breath of life, and the man became a living being.

Genesis 2:7 (Septuagint BLB)

Genesis 2:7 (Septuagint Elpenor)
καὶ ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν καὶ ἔπλασεν ὁ Θεὸς τὸν ἄνθρωπον, χοῦν ἀπὸ τῆς γῆς, καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν

Genesis 2:7 (NETS)

Genesis 2:7 (English Elpenor)
And God formed man, dust from the earth, and breathed into his face a breath of life, and the man became a living being. And God formed the man [of] dust of the earth, and breathed upon his face the breath of life, and the man became a living soul.

Romans 13:1-3 (NET)

Romans 13:1-3 (KJV)
Let every person be subject to the governing authorities.  For there is no authority except by God’s appointment, and the authorities that exist have been instituted by God. Let every soul be subject unto the higher powers.  For there is no power but of God: the powers that be are ordained of God.

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

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

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

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

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

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

[6] The NET parallel Greek text and NA28 had τῷ ἀγαθῷ ἔργῳ in the dative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had των αγαθων εργων in the genitive case (KJV: to good works).

[7] The NET parallel Greek text and NA28 had τῷ κακῷ in the dative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had των κακων in the genitive case (KJV: to the evil).

[8] 1 Corinthians 15:45 (NET)

[9] 1 Corinthians 15:50a (NET) Table

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

Deuteronomy, Part 1

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I intend to do a detailed study of Deuteronomy.  It coincided with my reading of an article in Newsweek, but I don’t know yet if that is anything more than a coincidence.  This is what Moses said to the assembly of Israel in the Transjordanian wastelands,[1] the book of Deuteronomy begins.  It struck me this time as an open invitation to compare Deuteronomy with what the Lord told Moses to say—Speak to the Israelites and tell them[2]—in Numbers 33:50-36:13 (NET).  I noticed immediately that what Moses said in Deuteronomy is considerably longer than what the Lord told him to say in Numbers.

Moses addressed the Israelites just as the Lord had instructed him to do.[3]  The note in the NET reads: “Heb ‘according to all which.’”  The Septuagint reads, κατὰ πάντα ὅσα ἐνετείλατο κύριος αὐτῷ πρὸς αὐτούς (literally, “following all as great as the Lord commanded him toward them”)

While I am willing to accept that God said more to Moses than is recorded in Numbers if Moses addressed the Israelites [according to all which] the Lord had instructed him to do, I notice that this same word ʼăsher was translated what in verse 1, whose twice in verse 4, that in verse 8 and just as in verse 11.  The problem is that verse 11 has a slightly different form of ʼăsher (כאשר) from all the other occurrences (אשר).  If Moses addressed the Israelites [, what] the Lord had instructed him to do, I think it only prudent to compare what Moses said to other passages with an open mind to potential differences between what Moses said and what the Lord told Moses to Speak to the Israelites and tell them.

Deuteronomy

Exodus, Numbers
The Lord our God spoke to us at Horeb and said, “You have stayed in the area of this mountain long enough.  Get up now, resume your journey…

Deuteronomy 1:6, 7a (NET)

 The Lord said to Moses, “Go up from here, you and the people whom you brought up out of the land of Egypt…

Exodus 33:1a (NET)
…heading for the Amorite hill country, to all its areas including the arid country, the highlands, the Shephelah, the Negev, and the coastal plain – all of Canaan and Lebanon as far as the Great River, that is, the Euphrates.

Deuteronomy 1:7b (NET)

 “Give these instructions to the Israelites, and tell them: ‘When you enter Canaan, the land that has been assigned to you as an inheritance, the land of Canaan with its borders,  your southern border will extend from the wilderness of Zin along the Edomite border, and your southern border will run eastward to the extremity of the Salt Sea, and then the border will turn from the south to the Scorpion Ascent, continue to Zin, and then its direction will be from the south to Kadesh Barnea.  Then it will go to Hazar Addar and pass over to Azmon.  There the border will turn from Azmon to the Brook of Egypt, and then its direction is to the sea.  And for a western border you will have the Great Sea.  This will be your western border.  And this will be your northern border: From the Great Sea you will draw a line to Mount Hor; from Mount Hor you will draw a line to Lebo Hamath, and the direction of the border will be to Zedad.  The border will continue to Ziphron, and its direction will be to Hazar Enan.  This will be your northern border.  For your eastern border you will draw a line from Hazar Enan to Shepham.  The border will run down from Shepham to Riblah, on the east side of Ain, and the border will descend and reach the eastern side of the Sea of Chinnereth.  Then the border will continue down the Jordan River and its direction will be to the Salt Sea.  This will be your land by its borders that surround it.’”

Numbers 34:2-12 (NET)
Look! I have already given the land to you.  Go, occupy the territory that I, the Lord, promised to give to your ancestors Abraham, Isaac, and Jacob, and to their descendants.”

Deuteronomy 1:8 (NET)

 …to the land I promised on oath to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants.’

Exodus 33:1b (NET)
I will send an angel before you, and I will drive out the Canaanite, the Amorite, the Hittite, the Perizzite, the Hivite, and the Jebusite.  Go up to a land flowing with milk and honey.  But I will not go up among you, for you are a stiff-necked people, and I might destroy you on the way.”

Exodus 33:2, 3 (NET)

The borders of the land of Israel were part of the instructions the Lord gave to Moses.  I won’t try to compare the geography of ancient place names.  The Lord’s statement—I will not go up among you, for you are a stiff-necked people, and I might destroy you on the way—was not repeated here in Deuteronomy.  When the people heard this troubling word they mourned.[4]  I think this troubling word is part of a covenant of law, the ministry that produced death and condemnation[5] as Paul called it.

I almost missed how momentous this insight is for me.  There were days between those sentences, days of data-gathering and meditation on pânı̂ym (פני) before I recognized something about me: I will not go up among you, for you are a stiff-necked people, and I might destroy you on the way, was the essential feature of God’s holiness as that holiness pertained to me.  I can’t trace its origin.  It’s so deep inside me it seems self-evident.  It’s the reason I thought salvation was essentially a way for God to overcome his holiness.

But prior to the law the Lord didn’t speak this way to Cain[6] after Cain murdered his brother.  Cain was banished, however, from the Lord’s presence or face.  Surely You have driven me out this day from the face (pânı̂ym, פני; Septuagint: προσώπου) of the ground; I shall be hidden from Your face (pânı̂ym, ומפניך; Septuagint: προσώπου).[7]  So Cain went out from the presence (pânı̂ym, מלפני; Septuagint: προσώπου) of the Lord and lived in the land of Nod, east of Eden.[8]

God’s covenant with Abraham had one human requirement, one law, if you will—circumcision (Genesis 17:9-13 (NET):

Then God said to Abraham, “As for you, you must keep the covenantal requirement I am imposing on you and your descendants after you throughout their generations.  This is my requirement that you and your descendants after you must keep: Every male among you must be circumcised.  You must circumcise the flesh of your foreskins.  This will be a reminder of the covenant between me and you.  Throughout your generations every male among you who is eight days old must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants.  They must indeed be circumcised, whether born in your house or bought with money.  The sign of my covenant will be visible in your flesh as a permanent reminder.”

Moses, as a resident foreigner in a foreign land,[9] had not kept that one requirement with his own son.  Apparently, even after the Lord sent him back to Egypt to free Israel, Moses didn’t honor the covenant with God.  Now on the way, at a place where they stopped for the night, the Lord met Moses and sought to kill him.  But Zipporah took a flint knife, cut off the foreskin of her son and touched it to Moses’ feet, and said, “Surely you are a bridegroom of blood to me.”  So the Lord let him alone.  (At that time she said, “A bridegroom of blood,” referring to the circumcision.)[10]

This “Lord” who met Moses and sought to kill him was not some generic lord.  The Hebrew word is yehôvâh (יהוה) disguised in translation, I assume, as a religious attempt to obey the commandment: You shall not take the name of the Lord (yehôvâh,  יהוה) your God (ʼĕlôhı̂ym, אלהיך) in vain, for the Lord (yehôvâh,  יהוה) will not hold guiltless anyone who takes his name in vain.[11]  The story of yehôvâh, Moses and Zipporah leads me to consider that Moses’ slowness to honor the covenant was out of consideration for his foreign wife’s sensibilities.  They had discussed it.  She knew exactly what to do when yehôvâh (יהוה) sought to kill her husband.  But as I begin to study the face or presence of yehôvâh (יהוה) I will refrain from speculating how Zipporah knew that it was He who sought to kill him.

Even so Moses was deeply troubled, though perhaps not surprised, by the Lord’s declaration, I will not go up among you, for you are a stiff-necked people, and I might destroy you on the way.  But yehôvâh[12] (יהוה) reassured him: My presence (pânı̂ym, פני; Septuagint: αὐτὸς, self) will go with you, and I will give you rest.[13]  And Moses expressed for me what is the heart of the issue, If your presence (pânı̂ym; פניך; Septuagint: αὐτὸς σὺ, yourself) does not go with us, do not take us up from here.  For how will it be known then that I have found favor in your sight, I and your people?  Is it not by your going with us, so that we will be distinguished, I and your people, from all the people who are on the face (pânı̂ym;[14] פני) of the earth?[15]

In the Septuagint pânı̂ym (פני) was translated αὐτὸς (self) here rather than προσώπου (face).  It seemed to discount the efficacy of I will not go up among you, while it challenged my attempt to hold both statements true by casting pânı̂ym as another entity.  Yet αὐτὸς may well be another attempt to deal with this conundrum.  It implies something related but other than the I which would be understood from the Greek verb alone.  And the verbs were different.  I will not go up among you was μὴ συναναβῶ μετὰ σοῦ.[16]  My presence will go with you was αὐτὸς προπορεύσομαί σου.[17]  The verb προπορεύσομαί (a form of προπορεύομαι) means to precede, go before.  It’s a subtle distinction, but it still implied some distance to spare Israel from destruction.

The rabbis who translated the Septuagint were, and I am, seeking to no One we don’t entirely comprehend.  Our reference frames are different as well.  The rabbis believed yehôvâh ʼĕlôhı̂ym (אלהים יהוה) in a culture in which there were other ʼĕlôhı̂ym (אלהים) to choose.  Now, in my culture I will trust yehôvâh ʼĕlôhı̂ym (אלהים יהוה) or I will depend on myself.  I don’t see any other options.  So I decided to look deeply into pânı̂ym (פני).  I made it through Genesis thus far and some preliminary observations follow.

In the beginning the face or presence of the Lord had a location in space and time.  There were times when his face or presence was present in a location and times and locations when and where his face or presence was not.  Adam and Eve hid themselves from the presence (pânı̂ym, מפני; Septuagint: προσώπου) of the Lord (yehôvâh, יהוה) God (ʼĕlôhı̂ym, אלהים) among the trees of the garden. [18]  And I assume that Adam and Eve did not eat the forbidden fruit nor did Cain murder Abel in the presence of yehôvâh ʼĕlôhı̂ym.  Of course, I had to quote from the NKJV here because the NET blurred any potential distinction between the presence of the Lord God and the Lord God: and they hid from the Lord God among the trees of the orchard.[19]

These spatial/temporal limitations were so much a part of the word pânı̂ym that it could mean prior to something occurring in time: Lot looked up and saw that the Jordan River valley was well-watered (before [pânı̂ym, לפני; Septuagint: πρὸ] the Lord [yehôvâh, יהוה] obliterated Sodom and Gomorrah) like the garden of the Lord (yehôvâh, יהוה), like the land of Egypt, all the way to Zoar.[20]  Bring me some wild game and prepare for me some tasty food, Rebekah overheard Isaac say to Esau; Then I will eat it and bless you in the presence (pânı̂ym, לפני; Septuagint: ἐναντίον) of the Lord (yehôvâh, יהוה) before (pânı̂ym, לפני; Septuagint: πρὸ) I die.[21]

(It may be worth noting that Isaac didn’t mention the presence of the Lord to Esau.  Rebekah said it to Jacob.  Rebekah was the sister of Laban.  A generation later, Jacob’s wife Rachel thought it expedient to steal Laban’s household idols.  In a guilt by association sort of way it may be necessary to consider that all Rebekah meant by the presence of the Lord was in proximity to a household idol designated yehôvâh.)

It is not our custom here, Laban explained after he put Leah into Jacob’s wedding bed rather than Rachel, to give the younger daughter in marriage before (pânı̂ym, לפני; Septuagint: πρὶν) the firstborn.[22]  These were the kings, Moses began a king list, who reigned in the land of Edom before (pânı̂ym, לפני; Septuagint: πρὸ) any king ruled over the Israelites.[23]  And finally, Your father gave these instructions before (pânı̂ym, לפני; Septuagint: πρὸ) he died,[24] Joseph’s brothers lied by a messenger they sent to Joseph.

The Lord (yehôvâh, יהוה) appeared…by the oaks of Mamre.[25]  Abraham looked up and saw three men (ʼı̂ysh, אנשים; Septuagint: ἄνδρες) standing across from him.[26]  The word ʼı̂ysh occurred first from the mouth of Adam: this one will be called ‘woman,’ (ʼishshâh,  אשה) for she was taken out of man (ʼı̂ysh, מאיש; Septuagint: ἀνδρὸς).[27]  Abraham took some curds and milk, along with the calf that had been prepared, and placed the food before (pânı̂ym, לפניהם; Septuagint: παρέθηκεν) them.[28]  Another Hebrew word was also used for the three men Abraham saw when yehôvâh appeared, according to the NET website:  When the men (ʼĕnôsh, האנשים; Septuagint: ἄνδρες) got up to leave, they looked out over Sodom.[29]  (A note in the NET acknowledged that the Hebrew was actually “toward the face [pânı̂ym, פני; Septuagint: πρόσωπον] of” Sodom.)  One of the three men was yehôvâh:  The…men (ʼı̂ysh,[30] האנשים; Septuagint: ἄνδρες) turned and headed toward Sodom, but Abraham was still standing before (pânı̂ym, לפני; Septuagint: ἐναντίον) the Lord[31] (yehôvâh, יהוה).

In the next chapter the two men who left for Sodom were called angels, essentially a transliteration of the Greek or Latin words for messenger or envoy: The two angels (malʼâk,  המלאכים; Septuagint: ἄγγελοι) came to Sodom in the evening.[32]  Later they were called men again: Only don’t do anything to these men (ʼı̂ysh, לאנשים; Septuagint: ἄνδρας), for they have come under the protection of my roof,[33] Lot said.  So the men (ʼı̂ysh, האנשים; Septuagint: ἄνδρες) inside reached out and pulled Lot back into the house as they shut the door,[34] Moses wrote.  Then the two men inside struck the men (ʼı̂ysh, האנשים; Septuagint: ἄνδρας) who were at the door of the house, from the youngest to the oldest, with blindness.[35]  After that demonstration the men inside the house were called visitors (ʼı̂ysh, האנשים; Septuagint: ἄνδρες) in the NET.[36]  But later, even the NET called them men again: When Lot hesitated, the men (ʼı̂ysh, האנשים; Septuagint: ἄγγελοι[37]) grabbed his hand and the hands of his wife and two daughters because the Lord (yehôvâh, יהוה) had compassion on them.[38]

I have belabored this point because, though the ancient word may not be species specific[39] in a scientific sense, there is enough here, that if one believed Moses[40] about yehôvâh as a man visiting Abraham, he would not dismiss Jesus so easily as a blasphemer: The Jewish leaders replied, “We are not going to stone you for a good deed but for blasphemy, because you, a man (ἄνθρωπος), are claiming to be God.”[41]

I’ll pick this up again in the next essay.

Back to Fear – Deuteronomy, Part 4

[1] Deuteronomy 1:1a (NET)

[2] Numbers 33:51a (NET)

[3] Deuteronomy 1:3b (NET)

[4] Exodus 33:4a (NET)

[5] 2 Corinthians 3:7-10 (NET)

[6] Genesis 4:8-16 (NET)

[7] Genesis 4:14a (NKJV)

[8] Genesis 4:16 (NET)

[9] Exodus 2:22 (NET)

[10] Exodus 4:24-26 (NET)

[11] Exodus 20:7 (NET) Table

[12] Moses spoke to yehôvâh (יהוה) in Exodus 33:12, 13 (NET)

[13] Exodus 33:14 (NET)

[14] Face wasn’t exactly translated in the Septuagint: ὅσα ἐπὶ τῆς γῆς ἐστιν (“as great as upon the earth is”) much as face of the ground wasn’t exactly translated in Genesis 4:14 (NET).

[15] Exodus 33:15, 16 (NET)

[16] http://www.blueletterbible.org/Bible.cfm?b=Exo&c=33&t=LXX#s=t_bibles_83003

[17] http://www.blueletterbible.org/Bible.cfm?b=Exo&c=33&t=LXX#s=83014

[18] Genesis 3:8b (NKJV)

[19] Genesis 3:8b (NET)

[20] Genesis 13:10 (NET)

[21] Genesis 27:7 (NET)

[22] Genesis 29:26 (NET)

[23] Genesis 36:31 (NET)

[24] Genesis 50:16b (NET)

[25] Genesis 18:1 (NET)

[26] Genesis 18:2a (NET)

[27] Genesis 2:23b (NET)

[28] Genesis 18:8 (NET)

[29] Genesis 18:16a (NET)

[30] I’m not sure why האנשים highlights as ʼĕnôsh in Genesis 18:16 (NET) and ʼı̂ysh in Genesis 18:22 (NET), whether it is a subtlety of the Hebrew language or a mistake on the NET website (though Strong’s Concordance concurs).  See also: Genesis 19:10, 11, 12, 16 (NET)

[31] Genesis 18:22 (NET)

[32] Genesis 19:1 (NET)

[33] Genesis 19:8 (NET)

[34] Genesis 19:10 (NET)

[35] Genesis 19:11a (NET)

[36] Genesis 19:12 (NET)

[37] The rabbis who translated the Septuagint switched back to ἄγγελοι as the men functioned as envoys of the compassion of yehôvâh)

[38] Genesis 19:16 (NET)

[39] You must take with you seven of every kind of clean animal, the male (ʼı̂ysh, איש; Septuagint: ἄρσεν) and its mate, two of every kind of unclean animal, the male (ʼı̂ysh, איש; Septuagint: ἄρσεν) and its mate… (Genesis 7:2 NET)

[40] John 5:46 (NET)

[41] John 10:33 (NET)