Fear – Deuteronomy, Part 10

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

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

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

Adam’s defiance visited upon Cain became a murderous rage: Cain became very angry [Table]…Cain said to his brother Abel, “Let’s go out to the field.”  While they were in the field, Cain attacked his brother Abel and killed him.[6]  Cain’s murderous rage combined with the memory of the mercy yehôvâh showed him became a defiant self-righteousness in his descendant Lamech, perhaps even incipient tribal law (Genesis 4:23, 24 NET):

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I’ll return to Leviticus 18 in another essay.


[1] Genesis 3:17 (NET)

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

[3] Genesis 3:6a (NET)

[4] Genesis 29:31a (NET)

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

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

[7] Genesis 6:11 (NET)

[8] Genesis 6:13a (NET)

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

[10] Proverbs 22:6 (NET)

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

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

[13] Genesis 9:6 (NET)

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

[15] Genesis 9:25a (NET)

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

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

[18] Genesis 6:9b (NET)

[19] Philippians 3:6b (NET)

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

[21] Genesis 6:5b (NET)

[22] Genesis 6:14 (NET)

[23] Genesis 6:22 (NET)

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

[25] Hebrews 11:7 (NET)

[26] Genesis 6:8 (NET)

[27] Genesis 6:9 (KJV)

[28] Romans 3:10b (NET)

[29] Romans 3:12b (NET)

[30] John 3:7 (NET)

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

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

[33] Deuteronomy 5:9b (NET)

[34] Romans 13:10 (NET)

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

Paul’s OT Quotes – Romans 3:10-18

 

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Paul

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

1 There is no one righteous, not even one

Romans 3:10 (NET)

οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός

Psalm 14:1 Table

ουκ εστιν δικαιος ουδε εις

Romans 3:10

2 there is no one who understands, there is no one who seeks God.

Romans 3:11 (NET)

ἰδεῖν εἰ ἔστιν συνίων ἐκζητῶν τὸν θεόν

Psalm 14:2 Table

ουκ εστιν συνιων ουκ εστιν εκζητων τον θεον

Romans 3:11

3 All have turned away, together they have become worthless; there is no one who shows kindness, not even one.

Romans 3:12 (NET)

πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός

Psalm 14:3 Table

παντες εξεκλιναν αμα ηχρεωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος

Romans 3:12

In Item #1 Paul replaced ποιῶν χρηστότητα (does goodness) with δικαιος (righteous) [See Addendum below].  The longer phrase οὐκ ἔστιν ἕως ἑνός (there is not so much as one) is also found at the end of verse 12, but was replaced in verse 10 with ουδε εις (not even one).

In Item #2 David wrote that The Lord looked down from heaven upon the sons of men ἰδεῖν εἰ ἔστιν συνίων (to see if there were any that understood) ἢ ἐκζητῶν τὸν θεόν (or sought after God) [See Addendum below].  Paul, taking his cue from the conclusion in Psalm 14:3, wrote ουκ εστιν συνιων (there is no one who understands) ουκ εστιν εκζητων τον θεον (there is no one who seeks God).

Item #3 is word for word identical (except for accent marks).  It also demonstrates a kind of equivalence in Paul’s mind between ποιῶν χρηστότητα (does goodness, shows kindness [NET] in Psalm 14:1 and 3) with δικαιος (righteous, in Romans 3:10) [See Addendum below].

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Paul

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

4 Their throats are open graves, they deceive with their tonguesthe poison of asps is under their lips.

Romans 3:13 (NET)

τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν

Psalm 5:9

ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν

Psalm 140:3

ταφος ανεωγμενος ο λαρυγξ αυτων ταις γλωσσαις αυτων εδολιουσανιος ασπιδων υπο τα χειλη αυτων

Romans 3:13

5 Their mouths are full of cursing and bitterness.

Romans 3:14 (NET)

οὗ ἀρᾶς τὸ στόμα αὐτοῦ γέμει καὶ πικρίας

Psalm 10:7

ων το στομα αρας και πικριας γεμει

Romans 3:14

Item #4 combines two verses from different Psalms but the quotation is identical in Romans (except for accent marks).  [Or he continued to quote from Psalm 14:3 (13:3) in the Septuagint or the Hebrew from which the Septuagint was translated: see Addendum below.]

In Item #5 the Septuagint began with οὗ (whose, singular).  The parallel Greek text began with ων (whose, plural).  Paul dropped αὐτοῦ (his) since he had switched to the plural form.  Except for word order the quotation is the same after that.  [Or he continued to quote from Psalm 14:3 (13:3) in the Septuagint or the Hebrew from which the Septuagint was translated: see Addendum below.]

#

Paul

Blue Letter Bible (Septuagint)

NET   Bible (Greek parallel text)

6 Their feet are swift to shed blood,

Romans 3:15 (NET)

οἱ δὲ πόδες αὐτῶν ἐπὶ πονηρίαν τρέχουσιν ταχινοὶ [swift] ἐκχέαι αἷμα

Isaiah 59:7

οξεις οι ποδες αυτων εκχεαι αιμα

Romans 3:15

7 ruin and misery are in their paths,

Romans 3:16 (NET)

σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν

Isaiah 59:7

συντριμμα και ταλαιπωρια εν ταις οδοις αυτων

Romans 3:16

8 and the way of peace they have not known.

Romans 3:17 (NET)

καὶ ὁδὸν εἰρήνης οὐκ οἴδασιν

Isaiah 59:8

και οδον ειρηνης ουκ εγνωσαν

Romans 3:17

In Item #6 the Septuagint read, And their feet run to wickedness, swift to shed blood.1  Paul abbreviated it and began with οξεις (swift) rather than ταχινοὶ.  He dropped the conjunction δὲ (and), and the phrase ἐπὶ πονηρίαν τρέχουσιν (run to wickedness).  [Or he continued to quote from Psalm 14:3 (13:3) in the Septuagint or the Hebrew from which the Septuagint was translated: see Addendum below.]

Item #7 is identical (except for accent marks).  [Or he continued to quote from Psalm 14:3 (13:3) in the Septuagint or the Hebrew from which the Septuagint was translated: see Addendum below.]

Item #8 is identical except that Paul used εγνωσαν, a form of γινώσκω, for known rather than οἴδασιν, a form of εἴδωThey did not understand (εγνωσαν) that [Jesus] was telling them about his Father,2 John informed his readers in his Gospel account.  You are like unmarked graves, and people walk over them without realizing (οιδασιν) it!3 Jesus told the Pharisees in Luke’s Gospel account.  I’m not sure how much, or if any, emphasis should be made of that change. [Or Paul may have continued to quote from Psalm 14:3 (13:3) in the Septuagint or the Hebrew from which the Septuagint was translated: see Addendum below.]

[For Romans 3:18 see Addendum below.

 

Addendum: March 31, 2021
The Greek of Paul’s quotation (NET note 14) from Psalm 14:1 is contrasted to the BLB and Elpenor Septuagint below:

Romans 3:10b (NET Parallel Greek Text)

Psalm 14:1b (Septuagint BLB)

Psalm 13:1b (Septuagint Elpenor)

οὐκ ἔστιν δίκαιος οὐδὲ εἷς οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός [Table] οὐκ ἔστι ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός

Romans 3:10b (NET)

Psalm 13:1b (NETS)

Psalm 13:1b (English Elpenor)

There is no one righteous, not even one; there is no one practicing kindness; there is not even one. there is none that does goodness, there is not even so much as one.

There is more here than I was willing or able to see before.  Paul was certainly looking at the Septuagint or the Hebrew from which the Septuagint was translated.

Masoretic Text

Septuagint
Psalm 14:1b (Tanakh) Table Genesis 14:1b (NET) Genesis 13:1b (NETS) Table

Genesis 13:1b (English Elpenor)

there is none that doeth good (טֽוֹב). none of them does what is right (ṭôḇ, טוב). there is no one practicing kindness (χρηστότητα); there is not even one. there is none that does goodness (χρηστότητα), there is not even so much as one.

The phrase there is not even one (NETS), there is not even so much as one (English Elpenor), acknowledged by Paul as not even one (NET) is missing from the Masoretic text.  The translation of טֽוֹב (ṭôḇ) good in the Tanakh is completely acceptable.  The first two occurrences of טֽוֹב follow:

Masoretic Text

Septuagint
Genesis 1:4a (Tanakh) Table Genesis 1:4a (NET) Genesis 1:4a (NETS) Table

Genesis 1:4a (English Elpenor)

And G-d saw the light, that it was good (ט֑וֹב); God saw that the light was good (ṭôḇ, טוב), And God saw the light, that it was good (καλόν). And God saw the light that it was good (καλόν),

Masoretic Text

Septuagint
Genesis 1:10c (Tanakh) Table Genesis 1:10c (NET) Genesis 1:10c (NETS) Table

Genesis 1:10c (English Elpenor)

and G-d saw that it was good (טֽוֹב). God saw that it was good (ṭôḇ, טוב). And God saw that it was good (καλόν). and God saw that it was good (καλόν).

I’ll call this the mechanical translation, not to demean it.  On the contrary, when I began this study I was pedantic enough to favor the mechanical translation over all others.  This study has broadened my thinking some.  Notice the translators of the NET didn’t choose the mechanical translation good.  Their translation right reveals an awareness of Paul’s righteous, even as it answers the question: what is good?  The answer right alludes to the law: God’s law is good; obey his law.

The translators of the Septuagint chose καλόν (a form of καλός) for טֽוֹב (ṭôḇ) in Genesis.  This is the “beautiful good” I’ve considered before in the New Testament.  But they didn’t choose the mechanical translation in Psalm 14:1b either.

The rabbis who translated the Septuagint seem to have answered the same question: What is the beautiful good?  Their answer χρηστότης also reflects their attitude toward the law: “gentleness, goodness, kindness, generosity, uprightness.”

Paul, I think, took this opportunity to answer a different question: Why is there none that doeth goodThere is no one righteous, not even one (οὐκ ἔστιν δίκαιος οὐδὲ εἷς).  That answer makes this more of an allusion to, than a quotation of, Psalm 14:1b.

The Greek of Paul’s quotation (NET note 14) from Psalm 14:2 is contrasted to the BLB and Elpenor Septuagint below:

Romans 3:11 (NET Parallel Greek Text)

Psalm 14:2 (Septuagint BLB)

Psalm 13:2 (Septuagint Elpenor)

οὐκ ἔστιν || συνίων, οὐκ ἔστιν || ἐκζητῶν τὸν θεόν τοῦ ἰδεῗν εἰ ἔστιν συνίων ἐκζητῶν τὸν θεόν [Table] τοῦ ἰδεῖν εἰ ἔστι συνιὼν ἐκζητῶν τὸν Θεόν

Romans 3:11 (NET)

Psalm 13:2 (NETS)

Psalm 13:2 (English Elpenor)

there is no one who understands;, there is no one who seeks God. to see if there was any who had understanding or who sought after God. to see if there were any that understood, or sought after god.

The Greek of Paul’s quotation (NET note 14) from Psalm 14:3a is compared to the BLB and Elpenor Septuagint below:

Romans 3:12 (NET Parallel Greek Text)

Psalm 14:3a (Septuagint BLB)

Psalm 13:3a (Septuagint Elpenor)

πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν· οὐκ ἔστιν |ὁ| ποιῶν χρηστότητα, [οὐκ ἔστιν] ἕως ἑνός. πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός [Table] πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός

Romans 3:12 (NET)

Psalm 13:3 (NETS)

Psalm 13:3a (English Elpenor)

All have turned away;, together they have become worthless; there is no one who shows kindness, not even one.” All turned away, as well they became useless; there is no one practicing kindness; there is not even one. They are all gone out of the way, they are together become good for nothing, there is none that does good, no not one.

The Greek of Paul’s quotation from Psalm 14:3b (13:3b) is compared to the BLB and Elpenor Septuagint below:

Romans 3:13 (NET Parallel Greek Text)

Psalm 14:3b (Septuagint BLB)

Psalm 13:3b (Septuagint Elpenor)

τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν, ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν ταῗς γλώσσαις αὐτῶν ἐδολιοῦσαν ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν [Table] τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὑτῶν ἐδολιοῦσαν· ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν

Romans 3:13 (NET)

Psalm 13:3b (NETS)

Psalm 13:3b (English Elpenor)

“Their throats are open graves;, they deceive with their tongues;, the poison of asps is under their lips.” Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:

NET note 16 claimed that this was a quotation from Psalms 5:9 and 140:3.

Romans 3:13 (NET Parallel Greek Text)

Psalm 5:9b (Septuagint BLB)

Psalm 5:10b (Septuagint Elpenor)

τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν, ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν ταῗς γλώσσαις αὐτῶν ἐδολιοῦσαν τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν

Psalm 140:3b (Septuagint BLB)

Psalm 139:4b (Septuagint Elpenor)

ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν

Romans 3:13 (NET)

Psalm 5:10b (NETS)

Psalm 5:10b (English Elpenor)

“Their throats are open graves;, they deceive with their tongues;, the poison of asps is under their lips.” their throat is an opened grave; with their tongues they would practice deceit. their throat is an open sepulchre; with their tongues they have used deceit.

Psalm 139:4b (NETS)

Psalm 139:4b (English Elpenor)

venom of vipers is under their lips. the poison of asps is under their lips.

The Greek of Paul’s quotation from Psalm 14:3c (13:3c) is compared to the BLB and Elpenor Septuagint below:

Romans 3:14 (NET Parallel Greek Text)

Psalm 14:3c (Septuagint BLB)

Psalm 13:3c (Septuagint Elpenor)

ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει [Table] ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει

Romans 3:14 (NET)

Psalm 13:3c (NETS)

Psalm 13:3c (English Elpenor)

“Their mouths are full of cursing and bitterness.” whose mouth is full of cursing and bitterness;

NET note 18 claimed that this was a quotation from Psalm 10:7.

Romans 3:14 (NET Parallel Greek Text)

Psalm 10:7a (Septuagint BLB)

Psalm 9:28a (Septuagint Elpenor)

ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει οὗ ἀρᾶς τὸ στόμα αὐτοῦ γέμει καὶ πικρίας οὗ ἀρᾶς τὸ στόμα αὐτοῦ γέμει καὶ πικρίας

Romans 3:14 (NET)

Psalm 9:28a (NETS)

Psalm 9:28a (English Elpenor)

“Their mouths are full of cursing and bitterness.” him whose mouth is full of cursing and bitterness Whose mouth is full of cursing, and bitterness,

The Greek of Paul’s quotation from Psalm 14:3d (13:3d) is compared to the BLB and Elpenor Septuagint below:

Romans 3:15 (NET Parallel Greek Text)

Psalm 14:3d (Septuagint BLB)

Psalm 13:3d (Septuagint Elpenor)

ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα ὀξεῗς οἱ πόδες αὐτῶν ἐκχέαι αἷμα [Table] ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα

Romans 3:15 (NET)

Psalm 13:3d (NETS)

Psalm 13:3d (English Elpenor)

“Their feet are swift to shed blood;, their feet are swift to shed blood:

NET note 19 claimed that this was a quotation from Isaiah 59:7.

Romans 3:15 (NET Parallel Greek Text)

Isaiah 59:7a (Septuagint BLB)

Isaiah 59:7a (Septuagint Elpenor)

ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα οἱ δὲ πόδες αὐτῶν ἐπὶ πονηρίαν τρέχουσιν ταχινοὶ ἐκχέαι αἷμα οἱ δὲ πόδες αὐτῶν ἐπὶ πονηρίαν τρέχουσι, ταχινοὶ ἐκχέαι αἷμα

Romans 3:15 (NET)

Isaiah 59:7a (NETS)

Isaiah 59:7a (English Elpenor)

“Their feet are swift to shed blood;, And their feet run to evil, swift to shed blood, And their feet run to wickedness, swift to shed blood;

The Greek of Paul’s quotation from Psalm 14:3e (13:3e) is compared to the BLB and Elpenor Septuagint below:

Romans 3:16 (NET Parallel Greek Text)

Psalm 14:3e (Septuagint BLB)

Psalm 13:3e (Septuagint Elpenor)

σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν σύντριμμα καὶ ταλαιπωρία ἐν ταῗς ὁδοῗς αὐτῶν [Table] σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν

Romans 3:16 (NET)

Psalm 13:3e (NETS)

Psalm 13:3e (English Elpenor)

ruin and misery are in their paths, destruction and misery are in their ways;

NET note 19 claimed that this was a quotation from Isaiah 59:7.

Romans 3:16 (NET Parallel Greek Text)

Isaiah 59:7c (Septuagint BLB)

Isaiah 59:7c (Septuagint Elpenor)

σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν σύντριμμα καὶ ταλαιπωρία ἐν ταῗς ὁδοῗς αὐτῶν σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν

Romans 3:16 (NET)

Isaiah 59:7c (NETS)

Isaiah 59:7c (English Elpenor)

ruin and misery are in their paths, destruction and wretchedness are in their ways. destruction and misery are in their ways;

The Greek of Paul’s quotation from Psalm 14:3f (13:3f) is compared to the BLB and Elpenor Septuagint below:

Romans 3:17 (NET Parallel Greek Text)

Psalm 14:3f (Septuagint BLB)

Psalm 13:3f (Septuagint Elpenor)

καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν [Table] καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν

Romans 3:17 (NET)

Psalm 13:3f (NETS)

Psalm 13:3f (English Elpenor)

and the way of peace they have not known.” and the way of peace they have not known:

NET note 19 claimed that this was a quotation from Isaiah 59:8.

Romans 3:17 (NET Parallel Greek Text)

Isaiah 59:8a (Septuagint BLB)

Isaiah 59:8a (Septuagint Elpenor)

καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν καὶ ὁδὸν εἰρήνης οὐκ οἴδασιν καὶ ὁδὸν εἰρήνης οὐκ οἴδασι

Romans 3:17 (NET)

Isaiah 59:8a (NETS)

Isaiah 59:8a (English Elpenor)

and the way of peace they have not known.” And a way of peace they do not know, and the way of peace they know not,

The Greek of Paul’s quotation from Psalm 14:3g (13:3g) is compared to the BLB and Elpenor Septuagint below:

Romans 3:18 (NET Parallel Greek Text)

Psalm 14:3g (Septuagint BLB)

Psalm 13:3g (Septuagint Elpenor)

οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν [Table] οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν

Romans 3:18 (NET)

Psalm 13:3g (NETS)

Psalm 13:3g (English Elpenor)

“There is no fear of God before their eyes.” there is no fear of God before their eyes.

NET note 20 claimed that this was a quotation from Psalm 36:1.

Romans 3:18 (NET Parallel Greek Text)

Psalm 36:1b (Septuagint BLB)

Psalm 35:2b (Septuagint Elpenor)

οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτοῦ οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτοῦ

Romans 3:18 (NET)

Psalm 35:2b (NETS)

Psalm 35:2b (English Elpenor)

“There is no fear of God before their eyes.” there is no fear of the divine before his eyes, there is no fear of God before their eyes.

Tables comparing Psalm 5:9; 140:3; 10:7; Isaiah 59:7; 59:8 and Psalm 36:1 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 5:9 (5:10); 140:3 (139:4); 10:7 (9:28); Isaiah 59:7; 59:8 and Psalm 36:1 (35:1, 2) in the Septuagint (BLB and Elpenor), and a table comparing Luke 11:44 in the KJV and NET follow.

Psalm 5:9 (Tanakh)

Psalm 5:9 (KJV)

Psalm 5:9 (NET)

For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue. For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue. For they do not speak the truth; their stomachs are like the place of destruction, their throats like an open grave, their tongues like a steep slope leading into it.

Psalm 5:9 (Septuagint BLB)

Psalm 5:10 (Septuagint Elpenor)

ὅτι οὐκ ἔστιν ἐν τῷ στόματι αὐτῶν ἀλήθεια ἡ καρδία αὐτῶν ματαία τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν ταῗς γλώσσαις αὐτῶν ἐδολιοῦσαν ὅτι οὐκ ἔστιν ἐν τῷ στόματι αὐτῶν ἀλήθεια, ἡ καρδία αὐτῶν ματαία· τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν

Psalm 5:10 (NETS)

Psalm 5:10 (English Elpenor)

Because there is no truth in their mouth, their heart is vain; their throat is an opened grave; with their tongues they would practice deceit. For there is no truth in their mouth; their heart is vain; their throat is an open sepulchre; with their tongues they have used deceit.

Psalm 140:3 (Tanakh)

Psalm 140:3 (KJV)

Psalm 140:3 (NET)

They have sharpened their tongues like a serpent; adders’ poison is under their lips.  Selah. They have sharpened their tongues like a serpent; adders’ poison is under their lips.  Selah. Their tongues wound like a serpent; a viper’s venom is behind their lips.  (Selah)

Psalm 140:3 (Septuagint BLB)

Psalm 139:4 (Septuagint Elpenor)

ἠκόνησαν γλῶσσαν αὐτῶν ὡσεὶ ὄφεως ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν διάψαλμα ἠκόνησαν γλῶσσαν αὐτῶν ὡσεὶ ὄφεως, ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν (διάψαλμα)

Psalm 139:4 (NETS)

Psalm 139:4 (English Elpenor)

They made their tongue sharp as a snake’s; venom of vipers is under their lips.  Interlude on strings They have sharpened their tongue as [the tongue] of a serpent; the poison of asps is under their lips.  Pause.

Psalm 10:7 (Tanakh)

Psalm 10:7 (KJV)

Psalm 10:7 (NET)

His mouth is full of cursing and deceit and fraud: under his tongue is mischief and vanity. His mouth is full of cursing and deceit and fraud: under his tongue is mischief and vanity. His mouth is full of curses and deceptive, harmful words; his tongue injures and destroys.

Psalm 10:7 (Septuagint BLB)

Psalm 9:28 (Septuagint Elpenor)

οὗ ἀρᾶς τὸ στόμα αὐτοῦ γέμει καὶ πικρίας καὶ δόλου ὑπὸ τὴν γλῶσσαν αὐτοῦ κόπος καὶ πόνος οὗ ἀρᾶς τὸ στόμα αὐτοῦ γέμει καὶ πικρίας καὶ δόλου, ὑπὸ τὴν γλῶσσαν αὐτοῦ κόπος καὶ πόνος

Psalm 9:28 (NETS)

Psalm 9:28 (English Elpenor)

him whose mouth is full of cursing and bitterness and deceit; under his tongue are grief and hardship. Whose mouth is full of cursing, and bitterness, and fraud: under his tongue are trouble and pain.

Isaiah 59:7 (Tanakh)

Isaiah 59:7 (KJV)

Isaiah 59:7 (NET)

Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; wasting and destruction are in their paths. Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; wasting and destruction are in their paths. They are eager to do evil, quick to shed innocent blood.  Their thoughts are sinful; they crush and destroy.

Isaiah 59:7 (Septuagint BLB)

Isaiah 59:7 (Septuagint Elpenor)

οἱ δὲ πόδες αὐτῶν ἐπὶ πονηρίαν τρέχουσιν ταχινοὶ ἐκχέαι αἷμα καὶ οἱ διαλογισμοὶ αὐτῶν διαλογισμοὶ ἀφρόνων σύντριμμα καὶ ταλαιπωρία ἐν ταῗς ὁδοῗς αὐτῶν οἱ δὲ πόδες αὐτῶν ἐπὶ πονηρίαν τρέχουσι, ταχινοὶ ἐκχέαι αἷμα· καὶ οἱ διαλογισμοὶ αὐτῶν διαλογισμοὶ ἀφρόνων, σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν

Isaiah 59:7 (NETS)

Isaiah 59:7 (English Elpenor)

And their feet run to evil, swift to shed blood, and their reasonings are reasonings of fools; destruction and wretchedness are in their ways. And their feet run to wickedness, swift to shed blood; their thoughts also are thoughts of murder; destruction and misery are in their ways;

Isaiah 59:8 (Tanakh)

Isaiah 59:8 (KJV)

Isaiah 59:8 (NET)

The way of peace they know not; and there is no judgment in their goings: they have made them crooked paths: whosoever goeth therein shall not know peace. The way of peace they know not; and there is no judgment in their goings: they have made them crooked paths: whosoever goeth therein shall not know peace. They are unfamiliar with peace; their deeds are unjust.  They use deceitful methods, and whoever deals with them is unfamiliar with peace.

Isaiah 59:8 (Septuagint BLB)

Isaiah 59:8 (Septuagint Elpenor)

καὶ ὁδὸν εἰρήνης οὐκ οἴδασιν καὶ οὐκ ἔστιν κρίσις ἐν ταῗς ὁδοῗς αὐτῶν αἱ γὰρ τρίβοι αὐτῶν διεστραμμέναι ἃς διοδεύουσιν καὶ οὐκ οἴδασιν εἰρήνην καὶ ὁδὸν εἰρήνης οὐκ οἴδασι, καὶ οὐκ ἔστι κρίσις ἐν ταῖς ὁδοῖς αὐτῶν· αἱ γὰρ τρίβοι αὐτῶν διεστραμμέναι, ἃς διοδεύουσι, καὶ οὐκ οἴδασιν εἰρήνην

Isaiah 59:8 (NETS)

Isaiah 59:8 (English Elpenor)

And a way of peace they do not know, and there is no judgment in their ways, for their paths, through which they travel, are crooked, and they do not no peace. and the way of peace they know not, neither is there judgment in their ways; for their paths by which they go are crooked, and they know not peace.

Psalm 36:1 (Tanakh)

Psalm 36:1 (KJV)

Psalm 36:1 (NET)

The transgression of the wicked saith within my heart, that there is no fear of God before his eyes. The transgression of the wicked saith within my heart, that there is no fear of God before his eyes. For the music director, an oracle, written by the Lord’s servant David.  An evil man is rebellious to the core.  He does not fear God,

Psalm 36:1 (Septuagint BLB)

Psalm 35:1, 2 (Septuagint Elpenor)

εἰς τὸ τέλος τῷ δούλῳ κυρίου τῷ Δαυιδ  φησὶν ὁ παράνομος τοῦ ἁμαρτάνειν ἐν ἑαυτῷ οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτοῦ Εἰς τὸ τέλος· τῷ δούλῳ Κυρίου τῷ Δαυΐδ – 2 ΦΗΣΙΝ ὁ παράνομος τοῦ ἁμαρτάνειν ἐν ἑαυτῷ, οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτοῦ

Psalm 35:1, 2 (NETS)

Psalm 35:1, 2 (English Elpenor)

Regarding completion.  Pertaining to the slave of the Lord, to Dauid. (2) Says the transgressor of the law in himself, in order to sin: there is no fear of the divine before his eyes, [For the end, by David the servant of the Lord.] 2 The transgressor, that he may sin, says within himself, [that] there is no fear of God before his eyes.

Luke 11:44 (NET)

Luke 11:44 (KJV)

Woe to you!  You are like unmarked graves, and people walk over them without realizing it!” Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over them are not aware of them.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Οὐαὶ ὑμῖν, ὅτι ἐστὲ ὡς τὰ μνημεῖα τὰ ἄδηλα, καὶ οἱ ἄνθρωποι [οἱ] περιπατοῦντες ἐπάνω οὐκ οἴδασιν ουαι υμιν γραμματεις και φαρισαιοι υποκριται οτι εστε ως τα μνημεια τα αδηλα και οι ανθρωποι οι περιπατουντες επανω ουκ οιδασιν ουαι υμιν γραμματεις και φαρισαιοι υποκριται οτι εστε ως τα μνημεια τα αδηλα και οι ανθρωποι περιπατουντες επανω ουκ οιδασιν