Psalm 22, Part 11

This is a continuing look into Psalm 22 as the music in Jesus’ heart as He endured the cross.

Masoretic Text

Septuagint
Psalm 22:19 (Tanakh/KJV) Psalm 22:19 (NET) Psalm 21:20 (NETS)

Psalm 21:20 (Elpenor English)

But be not thou far from me (תִּרְחָ֑ק), O LORD: O my strength, haste thee to help me. But you, O Lord, do not remain far away (rāḥaq, תרחק).  You are my source of strength. Hurry and help me! But you, O Lord, do not put my help far away (μακρύνῃς)!  Attend to my support! But thou, O Lord, remove not my help afar off (μακρύνῃς): be ready for mine aid.

The Hebrew word translated befar from me (Tanakh/KJV) and doremain far away (NET) was תִּרְחָ֑ק (rāḥaq).  The first occurrence of this word in Genesis is very interesting in this context (Genesis 21:14-16 NET).

Early in the morning Abraham took some food and a skin of water and gave them to Hagar.  He put them on her shoulders, gave her the child, and sent her away.  So she went wandering aimlessly through the wilderness of Beer Sheba.  When the water in the skin was gone, she shoved the child under one of the shrubs.  Then she went and sat down by herself across from him at quite a distance (rāḥaq,  הרחק)[1], about a bowshot, away; for she thought, “I refuse to watch the child die.”  So she sat across from him and wept uncontrollably.

Jesus asked יהוה (Yᵊhōvâ) not to be like Hagar who refused to watch her child die.

Masoretic Text

Septuagint
Psalm 22:19 (Tanakh/KJV) Psalm 22:19 (NET) Psalm 21:20 (NETS)

Psalm 21:20 (Elpenor English)

But be not thou far from me, O LORD: O my strength (אֱ֜יָֽלוּתִ֗י), haste thee to help me. But you, O Lord, do not remain far away.  You are my source of strength (‘ĕyālûṯ, אילותי). Hurry and help me! But you, O Lord, do not put my help (τὴν βοήθειάν μου) far away!  Attend to my support! But thou, O Lord, remove not my help (τὴν βοήθειάν μου) afar off: be ready for mine aid.

The Hebrew word translated O my strength (Tanakh/KJV) and You are my source of strength (NET) was אֱ֜יָֽלוּתִ֗י (‘ĕyālûṯ).  In many of the English translations of the Masoretic text I checked it was treated like an appositive phrase for יהוה (Yᵊhōvâ).  In others it was translated as a sentence identifying יהוה (Yᵊhōvâ): You are my strength (NIV, NLT); My strength comes from you (CEV); You are my source of strength! (NET) and You are my help (NHEB, WEB).

In the Douay-Rheims Bible אֱ֜יָֽלוּתִ֗י (‘ĕyālûṯ) was translated in the accusative case (thy help) not unlike the Septuagint: But thou, O Lord, remove not thy help to a distance from me; look towards my defence.[2]  But the rabbis who translated the Septuagint chose τὴν βοήθειάν μου rather than βοήθεια μου.  So in the English translations my help seems to refer to something other than the Lord.  This could be another reason[3] Jesus preferred to pray the Hebrew or Aramaic text of this psalm from the cross.

Masoretic Text

Septuagint
Psalm 22:19 (Tanakh/KJV) Psalm 22:19 (NET) Psalm 21:20 (NETS)

Psalm 21:20 (Elpenor English)

But be not thou far from me, O LORD: O my strength, haste thee to help me (לְעֶזְרָ֥תִי). But you, O Lord, do not remain far away.  You are my source of strength. Hurry and help me (ʿezrâ, לעזרתי)! But you, O Lord, do not put my help far away!  Attend to my support (ἀντίλημψίν μου)! But thou, O Lord, remove not my help afar off: be ready for mine aid (ἀντίληψίν μου).

The Hebrew word translated to help me (Tanakh/KJV), and help me (NET), was לְעֶזְרָ֥תִי (ʿezrâ).  Here, too, I find the first occurrence very instructive (Judges 5:23 NET).

Call judgment down on Meroz,’ says the angel of the Lord; ‘Be sure to call judgment down on those who live there, because they did not come to help (ezrâ, לעזרת) in the Lord’s battle, to help (ezrâ, לעזרת) in the Lord’s battle against the warriors.’

Jesus did not call on יהוה (Yᵊhōvâ) to rescue Him from the cross, but to help Him endure the Lord’s (Yᵊhōvâ, יהוה) battle of the moment (Tanakh/KJV: to the help of the LORD against the mighty).  But this distinction seems to vanish in the very next verse.

Masoretic Text

Septuagint
Psalm 22:20 (Tanakh/KJV) Psalm 22:20 (NET) Psalm 21:21 (NETS)

Psalm 21:21 (English Elpenor)

Deliver (הַצִּ֣ילָה) my soul (נַפְשִׁ֑י) from the sword; my darling from the power of the dog. Deliver (nāṣal, הצילה) me (nep̄eš, נפשי) from the sword.  Save my life from the claws of the wild dogs. Rescue (ῥῦσαι) my soul (τὴν ψυχήν μου) from the sword, and from a dog’s claw my only life. Deliver (ῥῦσαι) my soul (τὴν ψυχήν μου) from the sword; my only-begotten one from the power of the dog.

This doesn’t appear to have anything to do with Jesus’ crucifixion.  But after nineteen verses that seem expressly written to give Him the words to pray, and after many years of making preventable errors studying in English translation only, I’m willing to put some study time in on this one.  The Greek word ῥῦσαι (a form of ῥύομαι), translated Rescue (NETS) and Deliver (English Elpenor) in the Septuagint above, occurs twice, and only twice in the same context of prayer in the New Testament, just to whet my appetite (Matthew 6:13; Luke 11:4 KJV):

And lead us not into temptation, but deliver (ρῦσαι) us from evil: For thine is the kingdom, and the power, and the glory, for ever.  Amen. [Table]

And forgive us our sins; for we also forgive every one that is indebted to us.  And lead us not into temptation; but deliver (ρυσαι) us from evil.[4]

The Hebrew words translated Deliver my soul (Tanakh) and Deliver me (NET) in Psalm 22:20 above were הַצִּ֣ילָה and נַפְשִׁ֑י.  I’ll begin this survey considering other verses which contain both a form of נָצַל (nāṣal) and a form of נֶפֶשׁ (nep̄eš).  The first is Reuben’s attempted rescue of his little brother Joseph when their other brothers planned to kill him.

Masoretic Text

Septuagint
Genesis 37:21, 22 (Tanakh) Genesis 37:21, 22 (NET) Genesis 37:21, 22 (NETS)

Genesis 37:21, 22 (English Elpenor)

And Reuben heard it, and delivered (וַיַּצִּלֵ֖הוּ) him out of their hand; and said: ‘Let us not take his life (נָֽפֶשׁ).’ When Reuben heard this, he rescued (nāṣal, ויצלהו) Joseph from their hands, saying, “Let’s not take his life (nep̄eš, נפש)!” But when Rouben heard it, he delivered (ἐξείλατο) him out of their hands and said, “We shall not smite him in regard to life (εἰς ψυχήν).” And Ruben having heard it, rescued (ἐξείλετο) him out of their hands, and said, Let us not kill him (οὐ πατάξωμεν αὐτὸν εἰς ψυχήν).
And Reuben said unto them: ‘Shed no blood; cast him into this pit that is in the wilderness, but lay no hand upon him’ –that he might deliver (הַצִּ֤יל) him out of their hand, to restore him to his father. Reuben continued, “Don’t shed blood!  Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.”  (Reuben said this so he could rescue [nāṣal, הציל] Joseph from them and take him back to his father.) And Rouben said to them, “Shed no blood; throw him into this pit in the wilderness, but lay no hand on him”—that he might rescue (ἐξέληται) him out of their hands and restore him to his father. And Ruben said to them, Shed not blood; cast him into one of these pits in the wilderness, but do not lay [your] hands upon him; that he might rescue (ἐξέληται) him out of their hands, and restore him to his father.

I called this Reuben’s “attempted rescue” because his ultimate intention—that he might deliver (הַצִּ֤יל) him out of their hand, to restore him to his father—was not accomplished.  I suppose I could have called it a “partial rescue” since Reuben delivered (וַיַּצִּלֵ֖הוּ) him out of their hand in the sense that his brothers did not follow through in their original intent to kill Joseph.  As it turned out Reuben’s ultimate intention ran counter to the intention of God (‘ĕlōhîm, אלהים).

Masoretic Text

Septuagint
Genesis 50:20 (Tanakh) Genesis 50:20 (NET) Genesis 50:20 (NETS)

Genesis 50:20 (English Elpenor)

And as for you, ye meant evil against me; but G-d meant it for good, to bring to pass, as it is this day, to save much people alive (לְהַֽחֲיֹ֥ת). As for you, you meant to harm me, but God intended it for a good purpose, so he could preserve the lives (ḥāyâ, להחית) of many people, as you can see this day. You deliberated against me for painful things, but God deliberated concerning me for good things in order that numerous people might be sustained (διατραφῇ), so that it might come to be as today.” Ye took counsel against me for evil, but God took counsel for me for good, that [the matter] might be as [it is] to-day, and much people might be fed (τραφῇ).

I was curious how this was stated in Hebrew and Greek.  The Hebrew word לְהַֽחֲיֹ֥ת, translated to savealive (Tanakh) and preserve the lives (NET), got a slightly more utilitarian treatment in the Septuagint: διατραφῇ (a form of διατρέφω) was translated might be sustained (NETS) and τραφῇ (a form of τρέφω) was translated might be fed (English Elpenor).  Another form of חָיָה (ḥāyâ) occurred along with a form of נָצַל (nāṣal) in Joshua 2:13.

Masoretic Text

Septuagint
Joshua 2:13 (Tanakh/KJV) Joshua 2:13 (NET) Joshua 2:13 (NETS)

Joshua 2:13 (English Elpenor)

And that ye will save alive (וְהַֽחֲיִתֶ֞ם) my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver (וְהִצַּלְתֶּ֥ם) our lives (נַפְשֹׁתֵ֖ינוּ) from death. that you will spare the lives (ḥāyâ, והחיתם) of my father, mother, brothers, sisters, and all who belong to them, and will rescue (nāṣal, והצלתם) us (nep̄eš, נפשתינו) from death.” and spare (ζωγρήσετε) the house of my father and my mother and my brothers and all my house and all that belong to them and deliver (καὶ ἐξελεῗσθε) my soul (τὴν ψυχήν μου) from death.” and save alive (ζωγρήσατε) the house of my father, my mother, and my brethren, and all my house, and all that they have, and ye shall rescue (καὶ ἐξελεῖσθε) my soul (τὴν ψυχήν μου) from death.

This is essentially how I understood Deliver me from the sword in English.  This study forces me to realize that וְהַֽחֲיִתֶ֞ם does not occur here in the Hebrew, nor ζωγρήσετε (a form of ζωγρέω), nor ζωγρήσατε (another form of ζωγρέω) in the Greek.  The Hebrew and the Greek are slightly different in both verses:

Verse Psalm 22:20a (21:21a) Joshua 2:13b
Hebrew הַצִּ֣ילָה (nāṣal) מֵחֶ֣רֶב (ḥereḇ) נַפְשִׁ֑י (nep̄eš) וְהִצַּלְתֶּ֥ם (nāṣal) אֶת (et)[5] נַפְשֹׁתֵ֖ינוּ (nep̄eš) מִמָּֽוֶת (māveṯ)
Tanakh/KJV Deliver my soul from the sword and deliver our lives from death
NET Deliver me from the sword and will rescue us from death
Greek ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου καὶ ἐξελεῖσθε τὴν ψυχήν μου ἐκ θανάτου
NETS Rescue my soul from the sword and deliver my soul from death
English Elpenor Deliver my soul from the sword and ye shall rescue my soul from death

In Psalm 22:20a the Hebrew word הַצִּ֣ילָה (nāṣal)—Deliver (Tanakh, KJV, NET)—was followed by מֵחֶ֣רֶב (ḥereḇ)—from the sword (Tanakh, KJV, NET).  In Joshua 2:13b מִמָּֽוֶת (māveṯ)—from death (Tanakh, KJV, NET)—is at the end of the clause and וְהִצַּלְתֶּ֥ם (nāṣal)—and deliver (Tanakh, KJV), and will rescue (NET)—was followed by אֶת (et) נַפְשֹׁתֵ֖ינוּ (nep̄eš)—our lives (Tanakh, KJV), us (NET).  The final word of the clause in Psalm 22:20a is נַפְשִׁ֑י (nep̄eš)—my soul (Tanakh, KJV), me (NET).  The Greek word order follows the Hebrew in both verses.

The next verse which contains both a form of נָצַל (nāṣal) and a form of נֶפֶשׁ (nep̄eš) is Judges 9:17.

Masoretic Text

Septuagint
Judges 9:17 (Tanakh/KJV) Judges 9:17 (NET) Judges 9:17 (NETS)

Judges 9:17 (English Elpenor)

(For my father fought for you, and adventured his life (נַפְשׁוֹ֙) far, and delivered (וַיַּצֵּ֥ל) you out of the hand of Midian: my father fought for you; he risked his life (nep̄eš, נפשו) and delivered (nāṣal, ויצל) you from Midian’s power. seeing that my father fought for you and cast his life (τὴν ψυχὴν αὐτοῦ) in opposition and rescued (καὶ ἐξείλατο) you from the hand of Midiam, as my father fought for you, and put his life (τὴν ψυχὴν αὐτοῦ) in jeopardy, and delivered (καὶ ἐρρύσατο) you out of the hand of Madiam;

Here נַפְשׁוֹ֙ (nep̄eš) was preceded by אֶת (et)—his life (Tanakh, KJV, NET)—as another form אֶתְכֶ֖ם (et) preceded מִיַּ֥ד (yāḏ)—you out of the hand (Tanakh/KJV), you frompower (NET).  In the next example David spoke to King Saul.

Masoretic Text

Septuagint
1 Samuel 26:24 (Tanakh) 1 Samuel 26:24 (NET) 1 Reigns 26:24 (NETS)

1 Kings 26:24 (English Elpenor)

And, behold, as thy life (נַפְשְׁךָ֛) was much set by this day in mine eyes, so let my life (נַפְשִׁי֙) be much set by in the eyes of HaShem, and let Him deliver (וְיַצִּלֵ֖נִי) me out of all tribulation.’ In the same way that I valued your life (nep̄eš, נפשך) this day, may the Lord value my life (nep̄eš, נפשי) and deliver (nāṣal, ויצלני) me from all danger.” and behold, as your life ( ψυχή σου) was magnified today in my eyes in this very day, so may my life ( ψυχή μου) be magnified before the Lord, and may he protect me, and he will deliver (καὶ ἐξελεῖταί) me from all tribulation.” And, behold, as thy life ( ψυχή σου) has been precious this very day in my eyes, so let my life ( ψυχή μου) be precious before the Lord, and may he protect me, and deliver (καὶ ἐξελεῖταί) me out of all affliction.

Here נַפְשְׁךָ֛ (nep̄eš)—thy life (Tanakh, KJV), your life (NET)—is actually the subject of the clause, as thy life was much set by this day in mine eyes,[6] rather than a direct object, In the same way that I valued your life this day.[7]  And נַפְשִׁי֙ (nep̄eš)—my life (Tanakh, KJV, NET)—is the subject of the next clause, so let my life be much set by in the eyes of the LORD,[8] rather than the direct object, may the Lord value my life.[9]  I’ll continue in another essay.

Tables comparing Psalm 22:19; Genesis 21:14; 21:15; 21:16; Judges 5:23; Psalm 22:20; Genesis 37:21; 37:22; 50:20; Joshua 2:13; Judges 9:17 and 1 Samuel 26:24 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 22:19 (21:20); Genesis 21:14; 21:15; 21:16; Judges 5:23; Psalm 22:20 (21:21); Genesis 37:21; 37:22; 50:20; Joshua 2:13; Judges 9:17 and 1 Samuel (1 Reigns, 1 Kings) 26:24 in the Septuagint (BLB and Elpenor), and tables comparing Luke 11:4 in the NET and KJV follow.

Psalm 22:19 (Tanakh)

Psalm 22:19 (KJV)

Psalm 22:19 (NET)

But be not thou far from me, O LORD: O my strength, haste thee to help me. But be not thou far from me, O LORD: O my strength, haste thee to help me. But you, O Lord, do not remain far away.   You are my source of strength.  Hurry and help me!

Psalm 22:19 (Septuagint BLB)

Psalm 21:20 (Septuagint Elpenor)

σὺ δέ κύριε μὴ μακρύνῃς τὴν βοήθειάν μου εἰς τὴν ἀντίλημψίν μου πρόσχες σὺ δέ, Κύριε, μὴ μακρύνῃς τὴν βοήθειάν μου ἀπ᾿ ἐμοῦ, εἰς τὴν ἀντίληψίν μου πρόσχες

Psalm 21:20 (NETS)

Psalm 21:20 (English Elpenor)

But you, O Lord, do not put my help far away!  Attend to my support! But thou, O Lord, remove not my help afar off: be ready for mine aid.

Genesis 21:14 (Tanakh)

Genesis 21:14 (KJV)

Genesis 21:14 (NET)

And Abraham arose up early in the morning, and took bread and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away; and she departed, and strayed in the wilderness of Beer-sheba. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. Early in the morning Abraham took some food and a skin of water and gave them to Hagar.  He put them on her shoulders, gave her the child, and sent her away.  So she went wandering aimlessly through the wilderness of Beer Sheba.

Genesis 21:14 (Septuagint BLB)

Genesis 21:14 (Septuagint Elpenor)

ἀνέστη δὲ Αβρααμ τὸ πρωὶ καὶ ἔλαβεν ἄρτους καὶ ἀσκὸν ὕδατος καὶ ἔδωκεν Αγαρ καὶ ἐπέθηκεν ἐπὶ τὸν ὦμον καὶ τὸ παιδίον καὶ ἀπέστειλεν αὐτήν ἀπελθοῦσα δὲ ἐπλανᾶτο τὴν ἔρημον κατὰ τὸ φρέαρ τοῦ ὅρκου ἀνέστη δὲ ῾Αβραὰμ τὸ πρωΐ καὶ ἔλαβεν ἄρτους καὶ ἀσκὸν ὕδατος καὶ ἔδωκε τῇ ῎Αγαρ καὶ ἐπέθηκεν ἐπὶ τῶν ὤμων αὐτῆς τὸ παιδίον καὶ ἀπέστειλεν αὐτήν. ἀπελθοῦσα δὲ ἐπλανᾶτο κατὰ τὴν ἔρημον, κατὰ τὸ φρέαρ τοῦ ὅρκου

Genesis 21:14 (NETS)

Genesis 21:14 (English Elpenor)

Then Abraam rose in the morning and took bread loaves and a skin of water and gave them to Hagar and put them on her shoulder, along with the child and sent her away.  And when she departed she began wandering about the wilderness over against the well of the oath. And Abraam rose up in the morning and took loaves and a skin of water, and gave [them] to Agar, and he put the child on her shoulder, and sent her away, and she having departed wandered in the wilderness near the well of the oath.

Genesis 21:15 (Tanakh)

Genesis 21:15 (KJV)

Genesis 21:15 (NET)

And the water in the bottle was spent, and she cast the child under one of the shrubs. And the water was spent in the bottle, and she cast the child under one of the shrubs. When the water in the skin was gone, she shoved the child under one of the shrubs.

Genesis 21:15 (Septuagint BLB)

Genesis 21:15 (Septuagint Elpenor)

ἐξέλιπεν δὲ τὸ ὕδωρ ἐκ τοῦ ἀσκοῦ καὶ ἔρριψεν τὸ παιδίον ὑποκάτω μιᾶς ἐλάτης ἐξέλιπε δὲ τὸ ὕδωρ ἐκ τοῦ ἀσκοῦ, καὶ ἔρριψε τὸ παιδίον ὑποκάτω μιᾶς ἐλάτης

Genesis 21:15 (NETS)

Genesis 21:15 (English Elpenor)

Then the water from the skin gave out and she cast the child under a silver fir. And the water failed out of the skin, and she cast the child under a fir tree.

Genesis 21:16 (Tanakh)

Genesis 21:16 (KJV)

Genesis 21:16 (NET)

And she went, and sat her down over against him a good way off, as it were a bow-shot; for she said: ‘Let me not look upon the death of the child.’  And she sat over against him, and lifted up her voice, and wept. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child.  And she sat over against him, and lift up her voice, and wept. Then she went and sat down by herself across from him at quite a distance, about a bowshot, away; for she thought, “I refuse to watch the child die.”  So she sat across from him and wept uncontrollably.

Genesis 21:16 (Septuagint BLB)

Genesis 21:16 (Septuagint Elpenor)

ἀπελθοῦσα δὲ ἐκάθητο ἀπέναντι αὐτοῦ μακρόθεν ὡσεὶ τόξου βολήν εἶπεν γάρ οὐ μὴ ἴδω τὸν θάνατον τοῦ παιδίου μου καὶ ἐκάθισεν ἀπέναντι αὐτοῦ ἀναβοῆσαν δὲ τὸ παιδίον ἔκλαυσεν ἀπελθοῦσα δὲ ἐκάθητο ἀπέναντι αὐτοῦ μακρόθεν ὡσεὶ τόξου βολήν· εἶπε γάρ, οὐ μὴ ἴδω τὸν θάνατον τοῦ παιδίου μου. καὶ ἐκάθισεν ἀπέναντι αὐτοῦ, ἀναβοῆσαν δὲ τὸ παιδίον ἔκλαυσεν

Genesis 21:16 (NETS)

Genesis 21:16 (English Elpenor)

And after departing she sat down opposite him a good way off, about a bowshot, for she said, “I will not look upon the death of my child.”  And she was seated opposite him, and the child cried out and wept. And she departed and sat down opposite him at a distance, as it were a bow-shot, for she said, Surely I cannot see the death of my child: and she sat opposite him, and the child cried aloud and wept.

Judges 5:23 (Tanakh)

Judges 5:23 (KJV)

Judges 5:23 (NET)

Curse ye Meroz, said the angel of the LORD, curse ye bitterly the inhabitants thereof; because they came not to the help of the LORD, to the help of the LORD against the mighty. Curse ye Meroz, said the angel of the LORD, curse ye bitterly the inhabitants thereof; because they came not to the help of the LORD, to the help of the LORD against the mighty. ‘Call judgment down on Meroz,’ says the angel of the Lord; ‘Be sure to call judgment down on those who live there, because they did not come to help in the Lord’s battle, to help in the Lord’s battle against the warriors.’

Judges 5:23 (Septuagint BLB)

Judges 5:23 (Septuagint Elpenor)

καταράσασθε Μαρωζ εἶπεν ἄγγελος κυρίου καταράσει καταράσασθε τοὺς ἐνοίκους αὐτῆς ὅτι οὐκ ἤλθοσαν εἰς τὴν βοήθειαν κυρίου βοηθὸς ἡμῶν κύριος ἐν μαχηταῗς δυνατός καταρᾶσθε Μηρώζ, εἶπεν ἄγγελος Κυρίου, καταρᾶσθε, ἐπικατάρατος πᾶς κατοικῶν αὐτήν, ὅτι οὐκ ἤλθοσαν εἰς βοήθειαν Κυρίου, εἰς βοήθειαν ἐν δυνατοῖς

Judges 5:23 (NETS)

Judges 5:23 (English Elpenor)

“Curse Maroz, said the angel of the Lord, curse its inhabitants with a curse, because they did not come to the help of the Lord; the Lord is our helper, mighty among the warriors. to curse Meroz: Curse ye [it], said the angel of the Lord; cursed [is] every one that dwells in it, because they came not to the help of the Lord, to his help among the mighty.

Psalm 22:20 (Tanakh)

Psalm 22:20 (KJV)

Psalm 22:20 (NET)

Deliver my soul from the sword; my darling from the power of the dog. Deliver my soul from the sword; my darling from the power of the dog. Deliver me from the sword.  Save my life from the claws of the wild dogs.

Psalm 22:20 (Septuagint BLB)

Psalm 21:21 (Septuagint Elpenor)

ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆ μου ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου, καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆ μου

Psalm 21:21 (NETS)

Psalm 21:21 (English Elpenor)

Rescue my soul from the sword, and from a dog’s claw my only life. Deliver my soul from the sword; my only-begotten one from the power of the dog.

Genesis 37:21 (Tanakh)

Genesis 37:21 (KJV)

Genesis 37:21 (NET)

And Reuben heard it, and delivered him out of their hand; and said: ‘Let us not take his life.’ And Reuben heard it, and he delivered him out of their hands; and said, Let us not kill him. When Reuben heard this, he rescued Joseph from their hands, saying, “Let’s not take his life!”

Genesis 37:21 (Septuagint BLB)

Genesis 37:21 (Septuagint Elpenor)

ἀκούσας δὲ Ρουβην ἐξείλατο αὐτὸν ἐκ τῶν χειρῶν αὐτῶν καὶ εἶπεν οὐ πατάξομεν αὐτὸν εἰς ψυχήν ἀκούσας δὲ Ρουβὴν ἐξείλετο αὐτὸν ἐκ τῶν χειρῶν αὐτῶν καὶ εἶπεν· οὐ πατάξωμεν αὐτὸν εἰς ψυχήν

Genesis 37:21 (NETS)

Genesis 37:21 (English Elpenor)

But when Rouben heard it, he delivered him out of their hands and said, “We shall not smite him in regard to life.” And Ruben having heard it, rescued him out of their hands, and said, Let us not kill him.

Genesis 37:22 (Tanakh)

Genesis 37:22 (KJV)

Genesis 37:22 (NET)

And Reuben said unto them: ‘Shed no blood; cast him into this pit that is in the wilderness, but lay no hand upon him’ –that he might deliver him out of their hand, to restore him to his father. And Reuben said unto them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again. Reuben continued, “Don’t shed blood!  Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.”  (Reuben said this so he could rescue Joseph from them and take him back to his father.)

Genesis 37:22 (Septuagint BLB)

Genesis 37:22 (Septuagint Elpenor)

εἶπεν δὲ αὐτοῗς Ρουβην μὴ ἐκχέητε αἷμα ἐμβάλετε αὐτὸν εἰς τὸν λάκκον τοῦτον τὸν ἐν τῇ ἐρήμῳ χεῗρα δὲ μὴ ἐπενέγκητε αὐτῷ ὅπως ἐξέληται αὐτὸν ἐκ τῶν χειρῶν αὐτῶν καὶ ἀποδῷ αὐτὸν τῷ πατρὶ αὐτοῦ εἶπε δὲ αὐτοῖς Ρουβήν· μὴ ἐκχέητε αἷμα· ἐμβάλλετε αὐτὸν εἰς ἕνα τῶν λάκκων τούτων τῶν ἐν τῇ ἐρήμῳ, χεῖρα δὲ μὴ ἐπενέγκητε αὐτῷ· ὅπως ἐξέληται αὐτὸν ἐκ τῶν χειρῶν αὐτῶν καὶ ἀποδῷ αὐτὸν τῷ πατρὶ αὐτοῦ

Genesis 37:22 (NETS)

Genesis 37:22 (English Elpenor)

And Rouben said to them, “Shed no blood; throw him into this pit in the wilderness, but lay no hand on him”—that he might rescue him out of their hands and restore him to his father. And Ruben said to them, Shed not blood; cast him into one of these pits in the wilderness, but do not lay [your] hands upon him; that he might rescue him out of their hands, and restore him to his father.

Genesis 50:20 (Tanakh)

Genesis 50:20 (KJV)

Genesis 50:20 (NET)

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

Genesis 50:20 (Septuagint BLB)

Genesis 50:20 (Septuagint Elpenor)

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

Genesis 50:20 (NETS)

Genesis 50:20 (English Elpenor)

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

Joshua 2:13 (Tanakh)

Joshua 2:13 (KJV)

Joshua 2:13 (NET)

And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death. And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death. that you will spare the lives of my father, mother, brothers, sisters, and all who belong to them, and will rescue us from death.”

Joshua 2:13 (Septuagint BLB)

Joshua 2:13 (Septuagint Elpenor)

καὶ ζωγρήσετε τὸν οἶκον τοῦ πατρός μου καὶ τὴν μητέρα μου καὶ τοὺς ἀδελφούς μου καὶ πάντα τὸν οἶκόν μου καὶ πάντα ὅσα ἐστὶν αὐτοῗς καὶ ἐξελεῗσθε τὴν ψυχήν μου ἐκ θανάτου καὶ ζωγρήσατε τὸν οἶκον τοῦ πατρός μου, τὴν μητέρα μου καὶ τοὺς ἀδελφούς μου καὶ πάντα τὸν οἶκόν μου καὶ πάντα, ὅσα ἐστὶν αὐτοῖς, καὶ ἐξελεῖσθε τὴν ψυχήν μου ἐκ θανάτου

Joshua 2:13 (NETS)

Joshua 2:13 (English Elpenor)

and spare the house of my father and my mother and my brothers and all my house and all that belong to them and deliver my soul from death.” and save alive the house of my father, my mother, and my brethren, and all my house, and all that they have, and ye shall rescue my soul from death.

Judges 9:17 (Tanakh)

Judges 9:17 (KJV)

Judges 9:17 (NET)

(For my father fought for you, and adventured his life far, and delivered you out of the hand of Midian: (For my father fought for you, and adventured his life far, and delivered you out of the hand of Midian: my father fought for you; he risked his life and delivered you from Midian’s power.

Judges 9:17 (Septuagint BLB)

Judges 9:17 (Septuagint Elpenor)

ὡς ἐπολέμησεν ὁ πατήρ μου ὑπὲρ ὑμῶν καὶ ἔρριψεν τὴν ψυχὴν αὐτοῦ ἐξ ἐναντίας καὶ ἐξείλατο ὑμᾶς ἐκ χειρὸς Μαδιαμ ὡς παρετάξατο ὁ πατήρ μου ὑπὲρ ὑμῶν καὶ ἐξέρριψε τὴν ψυχὴν αὐτοῦ ἐξεναντίας καὶ ἐρρύσατο ὑμᾶς ἐκ χειρὸς Μαδιάμ,

Judges 9:17 (NETS)

Judges 9:17 (English Elpenor)

seeing that my father fought for you and cast his life in opposition and rescued you from the hand of Midiam, as my father fought for you, and put his life in jeopardy, and delivered you out of the hand of Madiam;

1 Samuel 26:24 (Tanakh)

1 Samuel 26:24 (KJV)

1 Samuel 26:24 (NET)

And, behold, as thy life was much set by this day in mine eyes, so let my life be much set by in the eyes of HaShem, and let Him deliver me out of all tribulation.’ And, behold, as thy life was much set by this day in mine eyes, so let my life be much set by in the eyes of the LORD, and let him deliver me out of all tribulation. In the same way that I valued your life this day, may the Lord value my life and deliver me from all danger.”

1 Samuel 26:24 (Septuagint BLB)

1 Kings 26:24 (Septuagint Elpenor)

καὶ ἰδοὺ καθὼς ἐμεγαλύνθη ἡ ψυχή σου σήμερον ἐν ταύτῃ ἐν ὀφθαλμοῗς μου οὕτως μεγαλυνθείη ἡ ψυχή μου ἐνώπιον κυρίου καὶ σκεπάσαι με καὶ ἐξελεῗταί με ἐκ πάσης θλίψεως καὶ ἰδοὺ καθὼς ἐμεγαλύνθη ἡ ψυχή σου σήμερον ἐν ταύτῃ ἐν ὀφθαλμοῖς μου, οὕτως μεγαλυνθείη ἡ ψυχή μου ἐνώπιον Κυρίου καὶ σκεπάσαι με καὶ ἐξελεῖταί με ἐκ πάσης θλίψεως

1 Reigns 26:24 (NETS)

1 Kings 26:24 (English Elpenor)

and behold, as your life was magnified today in my eyes in this very day, so may my life be magnified before the Lord, and may he protect me, and he will deliver me from all tribulation.” And, behold, as thy life has been precious this very day in my eyes, so let my life be precious before the Lord, and may he protect me, and deliver me out of all affliction.

Luke 11:4 (NET)

Luke 11:4 (KJV)

and forgive us our sins, for we also forgive everyone who sins against us.  And do not lead us into temptation.’” And forgive us our sins; for we also forgive every one that is indebted to us.  And lead us not into temptation; but deliver us from evil.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν· καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν και αφες ημιν τας αμαρτιας ημων και γαρ αυτοι αφιεμεν παντι οφειλοντι ημιν και μη εισενεγκης ημας εις πειρασμον αλλα ρυσαι ημας απο του πονηρου και αφες ημιν τας αμαρτιας ημων και γαρ αυτοι αφιεμεν παντι οφειλοντι ημιν και μη εισενεγκης ημας εις πειρασμον αλλα ρυσαι ημας απο του πονηρου

[1] This appears to be yet another identical occurrence of הרחק that I missed before.

[2] Psalm 22:19 (Douay-Rheims Bible)

[3] Psalm 22, Part 1 and Psalm 22, Part 2

[4] The Stephanus Textus Receptus and Byzantine Majority Text had αλλα ρυσαι ημας απο του πονηρου (KJV: but deliver us from evil).  The NET parallel Greek text and NA28 did not.

[5] From “How Do You Use the Word אֶת (et)?” on Learn Hebrew online: “One of the words that’s used very frequently in Hebrew sentences is אֶת (et), a word that has no equivalent in English.  It’s a preposition used to introduce a direct object…The word  את is used between a verb and the direct object it refers to…”

[6] 1 Samuel 26:24a (KJV)

[7] 1 Samuel 26:24a (NET)

[8] 1 Samuel 26:24b (KJV)

[9] 1 Samuel 26:24b (NET)

Fear – Deuteronomy, Part 13

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

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

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

Leviticus 5:1 (Tanakh)

Leviticus 5:1 (NET)

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

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

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

Leviticus 5:1 (Septuagint BLB)

Leviticus 5:1 (Septuagint Elpenor)

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

Leviticus 5:1 (NETS)

Leviticus 5:1 (English Elpenor)

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

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

Leviticus 5:2 (Tanakh)

Leviticus 5:2 (NET)

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

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

Leviticus 5:2 (Septuagint BLB)

Leviticus 5:2 (Septuagint Elpenor)

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

Leviticus 5:2 (NETS)

Leviticus 5:2 (English Elpenor)

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

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

Leviticus 5:3 (Tanakh)

Leviticus 5:3 (NET)

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

Leviticus 5:3 (Septuagint BLB)

Leviticus 5:3 (Septuagint Elpenor)

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

Leviticus 5:3 (NETS)

Leviticus 5:3 (English Elpenor)

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

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

Genesis 42:21 (Tanakh)

Genesis 42:21 (NET)

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

Genesis 42:21 (Septuagint BLB)

Genesis 42:21 (Septuagint Elpenor)

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

Genesis 42:21 (NETS)

Genesis 42:21 (English Elpenor)

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

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

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

Genesis 42:18 (Tanakh)

Genesis 42:18 (NET)

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

Genesis 42:18 (Septuagint BLB)

Genesis 42:18 (Septuagint Elpenor)

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

Genesis 42:18 (NETS)

Genesis 42:18 (English Elpenor)

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

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

Genesis 42:28 (Tanakh)

Genesis 42:28 (NET)

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

Genesis 42:28 (Septuagint BLB)

Genesis 42:28 (Septuagint Elpenor)

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

Genesis 42:28 (NETS)

Genesis 42:28 (English Elpenor)

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

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

Genesis 50:20 (Tanakh)

Genesis 50:20 (NET)

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

Genesis 50:20 (Septuagint BLB)

Genesis 50:20 (Septuagint Elpenor)

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

Genesis 50:20 (NETS)

Genesis 50:20 (English Elpenor)

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

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

Genesis 42:35 (Tanakh)

Genesis 42:35 (NET)

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

Genesis 42:35 (Septuagint BLB)

Genesis 42:35 (Septuagint Elpenor)

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

Genesis 42:35 (NETS)

Genesis 42:35 (English Elpenor)

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

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

Leviticus 4:13 (Tanakh)

Leviticus 4:13 (NET)

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

Leviticus 4:13 (Septuagint BLB)

Leviticus 4:13 (Septuagint Elpenor)

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

Leviticus 4:13 (NETS)

Leviticus 4:13 (English Elpenor)

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

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

Leviticus 4:22 (Tanakh)

Leviticus 4:22 (NET)

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

Leviticus 4:22 (Septuagint BLB)

Leviticus 4:22 (Septuagint Elpenor)

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

Leviticus 4:22 (NETS)

Leviticus 4:22 (English Elpenor)

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

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

So where do I stand?

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

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

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

Ezra 10:7, 8 (Tanakh)

Ezra 10:7, 8 (NET)

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

Ezra 10:7 (Septuagint BLB) [Table]

Esdras II 10:7 (Septuagint Elpenor)

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

Esdras II 10:7 (NETS)

Esdras II 10:7 (English Elpenor)

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

Ezra 10:8 (Septuagint BLB) [Table]

Esdras II 10:8 (Septuagint Elpenor)

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

Esdras II 10:8 (NETS)

Esdras II 10:8 (English Elpenor)

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

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

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

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

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

Leviticus 5:4 (Tanakh)

Leviticus 5:4 (NET)

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

Leviticus 5:4 (Septuagint BLB)

Leviticus 5:4 (Septuagint Elpenor)

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

Leviticus 5:4 (NETS)

Leviticus 5:4 (English Elpenor)

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

Leviticus 5:5 (Tanakh)

Leviticus 5:5 (NET)

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

Leviticus 5:5 (Septuagint BLB)

Leviticus 5:5 (Septuagint Elpenor)

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

Leviticus 5:5 (NETS)

Leviticus 5:5 (English Elpenor)

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

Romans 13:1-3 (NET)

Romans 13:1-3 (KJV)

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

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

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

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

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

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

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

Romans 13:7 (NET)

Romans 13:7 (KJV)

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

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

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

[1] Deuteronomy 5:9b (NET)

[2] Exodus 32:34b (NET)

[3] Fear – Deuteronomy, Part 9

[4] Romans 11:32b (NET)

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

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

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

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

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

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

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

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

[13] Galatians 5:16 (NET)

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