Fear – Deuteronomy, Part 15

I am disgruntled every time I must go out to accomplish anything during this pandemic.  Still, I sense the Holy Spirit pumping God’s love, joy, peace, patience, kindness and goodness into me like a racing heart.  And my God will supply your every need, Paul wrote believers in Philippi, according to his glorious riches in Christ Jesus.[1]  As I look around me, waiting in line, it’s hard to imagine that others aren’t feeling something of the same frustration inwardly, yet outwardly they are as placid and pleasant as I am.

I’ve been considering yehôvâh’s (יהוה) fearful pronouncement: I punish (pâqadפקדthe sons, grandsons, and great-grandsons for the sin of the fathers who reject me[2]  There is a fairly succinct review in another essay.  I hope to wrap up this side excursion with what seems to me like the single most irrelevant law in Leviticus.

Masoretic Text

Septuagint
Leviticus 20:19, 20 (Tanakh) Leviticus 20:19, 20 (NET) Leviticus 20:19, 20 (NETS)

Leviticus 20:19, 20 (Elpenor English)

And thou shalt not uncover the nakedness (וְעֶרְוַ֨ת) of thy mother’s sister, nor of thy father’s sister; for he hath made naked his near kin; they shall bear (יִשָּֽׂאוּ) their iniquity (עֲו‍ֹנָ֥ם). You must not expose the nakedness (ʽervâh, וערות) of your mother’s sister or your father’s sister, for such a person has exposed his own close relative.  They must bear (nâśâʼ, ישׁאו) their punishment for iniquity (ʽâvôn, עונם). And you shall not uncover the shame (ἀσχημοσύνην) of your father’s sister or of your mother’s sister, for one has laid bare one’s own blood family; they shall carry (ἀποίσονται) guilt (ἁμαρτίαν). And thou shalt not uncover the nakedness (ἀσχημοσύνην) of thy father’s sister, or of the sister of thy mother; for that man has uncovered the nakedness of one near akin: they shall bear (ἀποίσονται) their iniquity (ἁμαρτίαν).
And if a man shall lie with his uncle’s wife—he hath uncovered his uncle’s nakedness (עֶרְוַ֥ת)—they shall bear (יִשָּׂ֖אוּ) their sin;[3] they shall die childless. If a man goes to bed with his aunt, he has exposed his uncle’s nakedness (ʽervâh, ערות); they must bear (nâśâʼ, ישׁאו) responsibility for their sin, they will die childless. He who lies with one who is his relative—he has uncovered the shame (ἀσχημοσύνην) of his kinship; they shall die childless. Whosoever shall lie with his near kinswoman, has uncovered the nakedness (ἀσχημοσύνην) of one near akin to him: they shall die childless.

For all of my ἀσέβειαν (ἀσεβείας? NET: ungodliness) and all my many sins it never entered my mind to even want to see any of my aunts naked, much less to uncover their nakedness, have sex with them or children by them.  Granted, none of my ten uncles or three great uncles had married women anywhere near my age.  If they had, well, who knows?

The Hebrew words translated nakedness were וְעֶרְוַ֨ת (ʽervâh) and עֶרְוַ֥ת (ʽervâh).  The rabbis chose ἀσχημοσύνην (a form of ἀσχημοσύνη).  This is not the naked of Genesis.

Masoretic Text

Septuagint
Genesis 2:25 (Tanakh) Genesis 2:25 (NET) Genesis 2:25 (NETS)

Genesis 2:25 (Elpenor English)

And they were both naked (עֲרוּמִּ֔ים), the man and his wife, and were not ashamed. The man and his wife were both naked (ʽârôm, ערומים), but they were not ashamed. And the two were naked (γυμνοί), both Adam and his wife, and were not ashamed. And the two were naked (γυμνοί), both Adam and his wife, and were not ashamed.

There is a table below listing all occurrences of forms of עָרוֹם (ʽârôm) in the Old Testament along with their translations in the Septuagint (all forms of γυμνὸς).   Here is the first occurrence of עֶרְוַ֣ת (ʽervâh) in the Masoretic text.

Masoretic Text

Septuagint
Genesis 9:22, 23 (Tanakh) Genesis 9:22, 23 (NET) Genesis 9:22, 23 (NETS)

Genesis 9:22, 23 (Elpenor English)

And Ham, the father of Canaan, saw the nakedness (עֶרְוַ֣ת) of his father, and told his two brethren without. Ham, the father of Canaan, saw his father’s nakedness (ʽervâh, ערות) and told his two brothers who were outside. And Cham, the father of Channan, saw the nakedness (γύμνωσιν) of his father, and after he had gone out he told his two brothers outside. And Cham the father of Chanaan saw the nakedness (γύμνωσιν) of his father, and he went out and told his two brothers without.
And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness (עֶרְוַ֣ת) of their father; and their faces were backward, and they saw not their father’s nakedness (וְעֶרְוַ֥ת). Shem and Japheth took the garment and placed it on their shoulders.  Then they walked in backwards and covered up their father’s nakedness (ʽervâh, ערות).  Their faces were turned the other way so they did not see their father’s nakedness (ʽervâh, וערות). And Sem and Iapheth, when they had taken the garment, laid it on their two backs and walked backward and covered the nakedness (γύμνωσιν) of their father, and their face was looking backward, and they did not see their father’s nakedness (γύμνωσιν). And Sem and Japheth having taken a garment, put it on both their backs and went backwards, and covered the nakedness (γύμνωσιν) of their father; and their face [was] backward, and they saw not the nakedness (γύμνωσιν) of their father.

The rabbis who translated the Septuagint chose γύμνωσιν (a form of γύμνωσις).  They didn’t begin to use forms of ἀσχημοσύνη until Exodus (Table below).  Christopher Fisher in his essay “was Canaan the child of Ham and Noah’s wife” quoted Leviticus 20:11 to make his point.

Masoretic Text

Septuagint
Leviticus 20:11 (Tanakh) Leviticus 20:11 (NET) Table Leviticus 20:11 (NETS)

Leviticus 20:11 (Elpenor English)

And the man that lieth with his father’s wife–he hath uncovered (גִּלָּ֑ה) his father’s nakedness–both of them shall surely be put to death; their blood shall be upon them. If a man goes to bed with his father’s wife, he has exposed (galah, גלה) his father’s nakedness.  Both of them must be put to death; their blood guilt is on themselves. And if anyone lies with his father’s wife, he has uncovered (ἀπεκάλυψεν) his father’s shame; let both of them by death be put to death; they are liable. And if any one should lie with his father’s wife, he has uncovered (ἀπεκάλυψε) his father’s nakedness: let them both die the death, they are guilty.

By equating Hamsaw (râʼâh, וַיַּ֗רְא; Septuagint: εἶδε(ν), a form of ὁράω) the nakedness of his father with he hath uncovered (galah, גִּלָּ֑ה; Septuagint: ἀπεκάλυψε(ν), a form of ἀποκαλύπτω) his father’s nakedness, Mr. Fisher argued that the former was a euphemism for Ham’s seduction/rape of his mother.

Gen 9:22 Ham (father of Canaan is highlighted) seeing that his father is incapacitated makes advances on his mother. After all, sex is pleasurable, men tend to desire multiple partners, not many women are available after a global flood, and his mother is probably still attractive due to pre-flood aging conditions. He gloats of his conquest to his brothers.
Gen 9:23 The brothers try damage control. They cover up their mother (is she drunk also?). The Bible tends to omit relevant facts about woman in Genesis (what was her name?).[4]

If I wanted to convict Ham anachronistically of violating Leviticus 20:11, I would say that he uncovered or exposed his father’s nakedness when he told his brothers about it rather than simply covering his father and going on about his day.

Dr. Rabbi David Frankel in his essay “Noah, Ham and the Curse of Canaan: Who Did What to Whom in the Tent? A new solution to why Canaan (not Ham) was cursed” argued that “Leviticus 20:17 shows that ‘seeing nakedness’ is a euphemism for sex.”

Masoretic Text

Septuagint
Leviticus 20:17 (Tanakh) Leviticus 20:17 (NET) Table Leviticus 20:17 (NETS)

Leviticus 20:17 (Elpenor English)

And if a man shall take (יִקַּ֣ח) his sister, his father’s daughter, or his mother’s daughter, and see (וְרָאָ֨ה) her nakedness, and she see (תִרְאֶ֤ה) his nakedness: it is a shameful thing; and they shall be cut off in the sight of the children of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity. If a man has marital relations (lâqach, יקח) with his sister, whether the daughter of his father or of his mother, so that he sees (râʼâh, וראה) her nakedness and she sees (râʼâh, תראה) his nakedness, it is a disgrace.  They must be cut off in the sight of the children of their people.  He has exposed his sister’s nakedness; he will bear his punishment for iniquity. He who takes (λάβῃ) his sister, from his father or from his mother, and sees (ἴδῃ) her shame, and she sees (ἴδῃ) his shame; it is a disgrace; they shall be exterminated before the sons of their race; he has uncovered his sister’s shame; he shall bear guilt. Whosoever shall take (λάβῃ) his sister by his father or by his mother, and shall see (ἴδῃ) her nakedness, and she see (ἴδῃ) his nakedness, it is a reproach: they shall be destroyed before the children of their family; he has uncovered his sister’s nakedness, they shall bear their sin.

I agree with the NET translators here that יִקַּ֣ח (lâqach; Tanakh: shall take) is the “euphemism for sex.”  More to the point marital relations is a possible meaning for both יִקַּ֣ח (lâqach) and λάβῃ (a form of λαμβάνω).  The clauses—and see her nakedness, and she see his nakedness—clarified which meaning of shall take God intended.  Without any indication that Ham “took” Noah, Dr. Frankel imagined “an earlier version” of the story:

As already anticipated by the Rabbis,[1] and suggested by some modern scholars, an earlier version of our story probably related a much more severe crime – the homosexual rape of his father when he was inebriated. This indeed is the kind of offense that would most naturally provoke the severe reaction depicted in the text.[5]

Why is it so difficult for us (for I’ve done it, too) to acknowledge the obvious truth that seeing his father’s nakedness and telling his brothers about it does not merit Noah’s angry curse?  Not for Ham, certainly not for Canaan.  I want to approach an answer a little differently this time (Ezekiel 33:10-20 NET).

“And you, son of man, say to the house of Israel, ‘This is what you have said: “Our rebellious acts and our sins have caught up with us, and we are wasting away because of them.  How then can we live? [Table]”’  Say to them, ‘As surely as I live, declares the Sovereign Lord, I take no pleasure in the death of the wicked, but prefer that the wicked change his behavior and live.  Turn back, turn back from your evil deeds!  Why should you die, O house of Israel? [Table]’
“And you, son of man, say to your people, ‘The righteousness of the righteous will not deliver him if he rebels.  As for the wicked, his wickedness will not make him stumble if he turns from it.  The righteous will not be able to live by his righteousness if he sins [Table].’  Suppose I tell the righteous that he will certainly live, but he becomes confident in his righteousness and commits iniquity.  None of his righteous deeds will be remembered; because of the iniquity he has committed he will die.  Suppose I say to the wicked, ‘You must certainly die,’ but he turns from his sin and does what is just and right.  He returns what was taken in pledge, pays back what he has stolen, and follows the statutes that give life, committing no iniquity.  He will certainly live—he will not die.  None of the sins he has committed will be counted against him.  He has done what is just and right; he will certainly live.
“Yet your people say, ‘The behavior of the Lord is not right,’ when it is their behavior that is not right.  When a righteous man turns from his godliness and commits iniquity, he will die for it.  When the wicked turns from his sin and does what is just and right, he will live because of it.  Yet you say, ‘The behavior of the Lord is not right.’  House of Israel, I will judge each of you according to his behavior.”

This is God’s own description of his criteria for judgment after the law was given, and before Christ died for our sins according to the scriptures.[6]  The Hebrew word translated righteous in, Suppose I tell the righteous that he will certainly live, was לַצַּדִּיק֙ (tsaddı̂yq).  The rabbis chose δικαίῳ, a form of δίκαιος in the Septuagint.  Moses described Noah as follows:

Masoretic Text

Septuagint
Genesis 6:9 (Tanakh) Genesis 6:9 (NET) Table Genesis 6:9 (NETS)

Genesis 6:9 (Elpenor English)

These are the generations of Noah.  Noah was in his generations a man righteous (צַדִּ֛יק) and wholehearted; Noah walked with G-d. This is the account of Noah.  Noah was a godly (tsaddı̂yq, צדיק) man; he was blameless among his contemporaries.  He walked with God. Now these are the generations of Noe.   Noe was a righteous (δίκαιος) man, being perfect in his era; Noe was well-pleasing to God. And these [are] the generations of Noe.  Noe was a just (δίκαιος) man; being perfect in his generation, Noe was well-pleasing to God.

Before I fear too much for his soul I’m reminded of Paul’s description of Noah’s time: for before the law was given, sin was in the world, but there is no accounting for sin when there is no law.[7]  Noah had a bad morning after a drunken night.  The effect over time of his angry outburst was so horrific we want to blame it on God rather than sin.  We’re not told how Canaan reacted to Noah’s curse, only how the Canaanites turned out vis-à-vis Noah’s God (Leviticus 20:22, 23).

Masoretic Text

Septuagint
Leviticus 20:22, 23 (Tanakh) Leviticus 20:22, 23 (NET) Leviticus 20:22, 23 (NETS)

Leviticus 20:22, 23 (Elpenor English)

Ye shall therefore keep (וּשְׁמַרְתֶּ֤ם) all My statutes, and all Mine ordinances, and do (וַֽעֲשִׂיתֶ֖ם) them, that the land, whither I bring you to dwell therein, vomit you not out. “‘You must be sure (shâmar, ושמרתם) to obey (ʽâśâh, ועשׁיתם) all my statutes and regulations, so that the land to which I am about to bring you to take up residence does not vomit you out. And you shall keep (φυλάξασθε) all my ordinances and all my judgments and do (ποιήσετε) them, and the land to which I bring you there to settle in it will never be angry with you. And keep (φυλάξασθε) ye all my ordinances, and my judgments; and ye shall do (ποιήσετε) them, and the land shall not be aggrieved with you, into which I bring you to dwell upon it.
And ye shall not walk in the customs of the nation, which I am casting out before you; for they did (עָשׂ֔וּ) all these things, and therefore I abhorred them. You must not walk in the statutes of the nations which I am about to drive out before you, because they have done (ʽâśâh, עשׁו) all these things and I am filled with disgust against them. And you shall not walk by the precepts of the nations that I am sending out away from you.  Because they did (ἐποίησαν) all these things, I also abhorred them. And walk ye not in the customs of the nations which I drive out from before you; for they have done (ἐποίησαν) all these things, and I have abhorred them:

Though Jesus said, I have not come to call the righteous (δικαίους, another form of δίκαιος), but sinners to repentance,[8] Noah’s bad example highlights the same take home message for the righteous as it does for sinners: Do not be amazed that I said to you, ‘You must all be born from above.’[9]  So what does this have to do with I punish the sons, grandsons, and great-grandsons for the sin of the fathers who reject me?

Meditating on a law I’ve never thought to break seems clearer somehow than those that tempt me.  This is law; they shall die childless is a penalty for violating a law, a punishment.  I thought that God’s raison d’etre was to punish me for sin.[10]  Mr. Fisher was offended by “literalists.”  Dr. Frankel must understand the Old Testament without Jesus’ confidence or guidance.  We’ve all come to the Bible and to God with personal issues to work through and erroneous beliefs in need of correction.

There was a time when I regarded children as God’s punishment[11] for sex.  What if I had meditated on Leviticus 20:19 and 20 fifty years ago?  Would I have discovered the errors in my thinking?  Or would I have found my aunts a whole lot sexier?

Banging my head against a wall hurts and causes bruises, bumps and bleeding.  Given my history, thinking of pain, bruises, bumps and bleeding as God’s punishment for banging my head against a wall seems too much like serving under the old written code rather than in the new life of the Spirit.[12]  Of course, God could have made me in such a way that banging my head against a wall didn’t cause me any pain, bruises, bumps or bleeding.  So I suppose some may think of pain, bruises, bumps or bleeding as punishment.  The point—whether I think of it as punishment or not—is to stop banging my head against a wall.

A table of occurrences of all the forms of עָרוֹם (ʽârôm) and their translations in two versions of the Septuagint follows.

Reference Tanakh (Chabad.org)  NET Parallel Greek BLB Septuagint Elpenor Septuagint
Genesis 2:25 עֲרוּמִּ֔ים ʽârôm, ערומים γυμνοί γυμνοί
1 Samuel (1 Kings) 19:24 עָרֹ֔ם ʽârôm, ערם γυμνὸς γυμνὸς
Job 1:21 עָרֹ֨ם ʽârôm, ערם γυμνὸς γυμνὸς
וְעָרֹם֙ ʽârôm, וערם γυμνὸς γυμνὸς
Job 22:6 עֲרוּמִּ֣ים ʽârôm, ערומים γυμνῶν γυμνῶν
Job 24:7 עָר֣וֹם ʽârôm, ערום γυμνοὺς γυμνοὺς
Job 24:10 עָר֣וֹם ʽârôm, ערום γυμνοὺς γυμνοὺς
Job 26:6 עָר֣וֹם ʽârôm, ערום γυμνὸς γυμνὸς
Ecclesiastes 5:15 (5:14) עָר֛וֹם ʽârôm, ערום γυμνός γυμνός
Isaiah 20:2 עָר֥וֹם ʽârôm, ערום γυμνὸς γυμνὸς
Isaiah 20:3 עָר֣וֹם ʽârôm, ערום γυμνὸς γυμνὸς
Isaiah 20:4 עָר֣וֹם ʽârôm, ערום γυμνοὺς γυμνοὺς
Isaiah 58:7[13] עָרֹם֙ ʽârôm, ערם γυμνόν γυμνόν
Hosea 2:3 (2:5) עֲרֻמָּ֔ה ʽârôm, ערמה γυμνὴν γυμνὴν
Amos 2:16 עָר֛וֹם ʽârôm, ערום γυμνὸς γυμνὸς
Micah 1:8 וְעָר֑וֹם ʽârôm, וערום γυμνή γυμνή

A table of occurrences of forms of עֶרְוָה (ʽervâh) in Genesis through Leviticus and their translations in two versions of the Septuagint follows.

Reference Tanakh (Chabad.org)  NET Parallel Greek BLB Septuagint Elpenor Septuagint
Genesis 9:22 עֶרְוַ֣ת ʽervâh, ערות γύμνωσιν γύμνωσιν
Genesis 9:23 עֶרְוַ֣ת ʽervâh, ערות γύμνωσιν γύμνωσιν
וְעֶרְוַ֥ת ʽervâh, וערות γύμνωσιν γύμνωσιν
Genesis 42:9 עֶרְוַ֥ת ʽervâh, ערות ἴχνη ἴχνη
Genesis 42:12 עֶרְוַ֥ת ʽervâh, ערות ἴχνη ἴχνη
Exodus 20:26 (20:23) עֶרְוָֽתְךָ֖ ʽervâh, ערותך ἀσχημοσύνην ἀσχημοσύνην
Exodus 28:42 (28:38) עֶרְוָ֑ה ʽervâh, ערוה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:6 עֶרְוָ֑ה ʽervâh, ערוה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:7 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
וְעֶרְוַ֥ת ʽervâh, וערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָתָֽהּ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:8 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνη ἀσχημοσύνη
Leviticus 18:9 עֶרְוַ֨ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָתָֽן ʽervâh, ערותן ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:10 עֶרְוַ֤ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָתָ֑ן ʽervâh, ערותן ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָֽתְךָ֖ ʽervâh, ערותך ἀσχημοσύνη ἀσχημοσύνη
Leviticus 18:11 עֶרְוַ֨ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָתָֽהּ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:12 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:13 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:14 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:15 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָתָֽהּ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:16 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνη ἀσχημοσύνη
Leviticus 18:17 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָתָ֔הּ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:18 עֶרְוָתָ֛הּ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 18:19 עֶרְוָתָֽהּ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 20:11 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
Levitiscus 20:17 עֶרְוָתָ֜הּ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
עֶרְוָתוֹ֙ ʽervâh, ערותו ἀσχημοσύνην ἀσχημοσύνην
עֶרְוַ֧ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
Leviticus 20:18 עֶרְוָתָהּ֙ ʽervâh, ערותה ἀσχημοσύνην ἀσχημοσύνην
Leviticus 20:19 וְעֶרְוַ֨ת ʽervâh, וערות ἀσχημοσύνην ἀσχημοσύνην
Leviticus 20:20 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην
Leviticus 20:21 עֶרְוַ֥ת ʽervâh, ערות ἀσχημοσύνην ἀσχημοσύνην

Tables comparing Leviticus 20:19; 20:20; Genesis 2:25; 9:22; 9:23; Leviticus 20:11; 20:17; Ezekiel 33:13; 33:14; 33:15; 33:16; 33:17; 33:18; 33:19; 33:20; Genesis 6:9; Leviticus 20:22 and 20:23 in the Tanakh, KJV and NET, and tables comparing Leviticus 20:19; 20:20; Genesis 2:25; 9:22; 9:23; Leviticus 20:11; 20:17; Ezekiel 33:13; 33:14; 33:15; 33:16; 33:17; 33:18; 33:19; 33:20; Genesis 6:9; Leviticus 20:22 and 20:23 in the Septuagint (BLB and Elpenor) follow.

Leviticus 20:19 (Tanakh)

Leviticus 20:19 (KJV)

Leviticus 20:19 (NET)

And thou shalt not uncover the nakedness of thy mother’s sister, nor of thy father’s sister; for he hath made naked his near kin; they shall bear their iniquity. And thou shalt not uncover the nakedness of thy mother’s sister, nor of thy father’s sister: for he uncovereth his near kin: they shall bear their iniquity. You must not expose the nakedness of your mother’s sister or your father’s sister, for such a person has exposed his own close relative.  They must bear their punishment for iniquity.

Leviticus 20:19 (Septuagint BLB)

Leviticus 20:19 (Septuagint Elpenor)

καὶ ἀσχημοσύνην ἀδελφῆς πατρός σου καὶ ἀδελφῆς μητρός σου οὐκ ἀποκαλύψεις τὴν γὰρ οἰκειότητα ἀπεκάλυψεν ἁμαρτίαν ἀποίσονται καὶ ἀσχημοσύνην ἀδελφῆς πατρός σου καὶ ἀδελφῆς μητρός σου οὐκ ἀποκαλύψεις· τὴν γὰρ οἰκειότητα ἀπεκάλυψεν, ἁμαρτίαν ἀποίσονται

Leviticus 20:19 (NETS)

Leviticus 20:19 (English Elpenor)

And you shall not uncover the shame of your father’s sister or of your mother’s sister, for one has laid bare one’s own blood family; they shall carry guilt. And thou shalt not uncover the nakedness of thy father’s sister, or of the sister of thy mother; for that man has uncovered the nakedness of one near akin: they shall bear their iniquity.

Leviticus 20:20 (Tanakh)

Leviticus 20:20 (KJV)

Leviticus 20:20 (NET)

And if a man shall lie with his uncle’s wife–he hath uncovered his uncle’s nakedness–they shall bear their sin; they shall die childless. And if a man shall lie with his uncle’s wife, he hath uncovered his uncle’s nakedness: they shall bear their sin; they shall die childless. If a man goes to bed with his aunt, he has exposed his uncle’s nakedness; they must bear responsibility for their sin, they will die childless.

Leviticus 20:20 (Septuagint BLB)

Leviticus 20:20 (Septuagint Elpenor)

ὃς ἂν κοιμηθῇ μετὰ τῆς συγγενοῦς αὐτοῦ ἀσχημοσύνην τῆς συγγενείας αὐτοῦ ἀπεκάλυψεν ἄτεκνοι ἀποθανοῦνται ὃς ἂν κοιμηθῇ μετὰ τῆς συγγενοῦς αὐτοῦ, ἀσχημοσύνην τῆς συγγενείας αὐτοῦ ἀπεκάλυψεν, ἄτεκνοι ἀποθανοῦνται

Leviticus 20:20 (NETS)

Leviticus 20:20 (English Elpenor)

He who lies with one who is his relative—he has uncovered the shame of his kinship; they shall die childless. Whosoever shall lie with his near kinswoman, has uncovered the nakedness of one near akin to him: they shall die childless.

Genesis 2:25 (Tanakh)

Genesis 2:25 (KJV)

Genesis 2:25 (NET)

And they were both naked, the man and his wife, and were not ashamed. And they were both naked, the man and his wife, and were not ashamed. The man and his wife were both naked, but they were not ashamed.

Genesis 2:25 (Septuagint BLB)

Genesis 2:25 (Septuagint Elpenor)

καὶ ἦσαν οἱ δύο γυμνοί ὅ τε Αδαμ καὶ ἡ γυνὴ αὐτοῦ καὶ οὐκ ᾐσχύνοντο καὶ ἦσαν οἱ δύο γυμνοί, ὅ τε ᾿Αδὰμ καὶ ἡ γυνὴ αὐτοῦ, καὶ οὐκ ᾐσχύνοντο

Genesis 2:25 (NETS)

Genesis 2:25 (English Elpenor)

And the two were naked, both Adam and his wife, and were not ashamed. And the two were naked, both Adam and his wife, and were not ashamed.

Genesis 9:22 (Tanakh)

Genesis 9:22 (KJV)

Genesis 9:22 (NET)

And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. Ham, the father of Canaan, saw his father’s nakedness and told his two brothers who were outside.

Genesis 9:22 (Septuagint BLB)

Genesis 9:22 (Septuagint Elpenor)

καὶ εἶδεν Χαμ ὁ πατὴρ Χανααν τὴν γύμνωσιν τοῦ πατρὸς αὐτοῦ καὶ ἐξελθὼν ἀνήγγειλεν τοῗς δυσὶν ἀδελφοῗς αὐτοῦ ἔξω καὶ εἶδε Χὰμ ὁ πατὴρ Χαναὰν τὴν γύμνωσιν τοῦ πατρὸς αὐτοῦ καὶ ἐξελθὼν ἀνήγγειλε τοῖς δυσὶν ἀδελφοῖς αὐτοῦ ἔξω

Genesis 9:22 (NETS)

Genesis 9:22 (English Elpenor)

And Cham, the father of Channan, saw the nakedness of his father, and after he had gone out he told his two brothers outside. And Cham the father of Chanaan saw the nakedness of his father, and he went out and told his two brothers without.

Genesis 9:23 (Tanakh)

Genesis 9:23 (KJV)

Genesis 9:23 (NET)

And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness. And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness. Shem and Japheth took the garment and placed it on their shoulders.  Then they walked in backwards and covered up their father’s nakedness.  Their faces were turned the other way so they did not see their father’s nakedness.

Genesis 9:23 (Septuagint BLB)

Genesis 9:23 (Septuagint Elpenor)

καὶ λαβόντες Σημ καὶ Ιαφεθ τὸ ἱμάτιον ἐπέθεντο ἐπὶ τὰ δύο νῶτα αὐτῶν καὶ ἐπορεύθησαν ὀπισθοφανῶς καὶ συνεκάλυψαν τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν καὶ τὸ πρόσωπον αὐτῶν ὀπισθοφανές καὶ τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν οὐκ εἶδον καὶ λαβόντες Σὴμ καὶ ᾿Ιάφεθ τὸ ἱμάτιον ἐπέθεντο ἐπὶ τὰ δύο νῶτα αὐτῶν καὶ ἐπορεύθησαν ὀπισθοφανῶς καὶ συνεκάλυψαν τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν, καὶ τὸ πρόσωπον αὐτῶν ὀπισθοφανῶς, καὶ τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν οὐκ εἶδον

Genesis 9:23 (NETS)

Genesis 9:23 (English Elpenor)

And Sem and Iapheth, when they had taken the garment, laid it on their two backs and walked backward and covered the nakedness of their father, and their face was looking backward, and they did not see their father’s nakedness. And Sem and Japheth having taken a garment, put it on both their backs and went backwards, and covered the nakedness of their father; and their face [was] backward, and they saw not the nakedness of their father.

Leviticus 20:11 (Tanakh)

Leviticus 20:11 (KJV)

Leviticus 20:11 (NET)

And the man that lieth with his father’s wife–he hath uncovered his father’s nakedness–both of them shall surely be put to death; their blood shall be upon them. And the man that lieth with his father’s wife hath uncovered his father’s nakedness: both of them shall surely be put to death; their blood shall be upon them. If a man goes to bed with his father’s wife, he has exposed his father’s nakedness.  Both of them must be put to death; their blood guilt is on themselves.

Leviticus 20:11 (Septuagint BLB)

Leviticus 20:11 (Septuagint Elpenor)

ἐάν τις κοιμηθῇ μετὰ γυναικὸς τοῦ πατρὸς αὐτοῦ ἀσχημοσύνην τοῦ πατρὸς αὐτοῦ ἀπεκάλυψεν θανάτῳ θανατούσθωσαν ἀμφότεροι ἔνοχοί εἰσιν καὶ ἐάν τις κοιμηθῇ μετὰ γυναικὸς τοῦ πατρὸς αὐτοῦ, ἀσχημοσύνην τοῦ πατρὸς αὐτοῦ ἀπεκάλυψε, θανάτῳ θανατούσθωσαν, ἀμφότεροι ἔνοχοί εἰσι

Leviticus 20:11 (NETS)

Leviticus 20:11 (English Elpenor)

And if anyone lies with his father’s wife, he has uncovered his father’s shame; let both of them by death be put to death; they are liable. And if any one should lie with his father’s wife, he has uncovered his father’s nakedness: let them both die the death, they are guilty.

Leviticus 20:17 (Tanakh)

Leviticus 20:17 (KJV)

Leviticus 20:17 (NET)

And if a man shall take his sister, his father’s daughter, or his mother’s daughter, and see her nakedness, and she see his nakedness: it is a shameful thing; and they shall be cut off in the sight of the children of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity. And if a man shall take his sister, his father’s daughter, or his mother’s daughter, and see her nakedness, and she see his nakedness; it is a wicked thing; and they shall be cut off in the sight of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity. If a man has marital relations with his sister, whether the daughter of his father or of his mother, so that he sees her nakedness and she sees his nakedness, it is a disgrace.  They must be cut off in the sight of the children of their people.  He has exposed his sister’s nakedness; he will bear his punishment for iniquity.

Leviticus 20:17 (Septuagint BLB)

Leviticus 20:17 (Septuagint Elpenor)

ὃς ἐὰν λάβῃ τὴν ἀδελφὴν αὐτοῦ ἐκ πατρὸς αὐτοῦ ἢ ἐκ μητρὸς αὐτοῦ καὶ ἴδῃ τὴν ἀσχημοσύνην αὐτῆς καὶ αὕτη ἴδῃ τὴν ἀσχημοσύνην αὐτοῦ ὄνειδός ἐστιν ἐξολεθρευθήσονται ἐνώπιον υἱῶν γένους αὐτῶν ἀσχημοσύνην ἀδελφῆς αὐτοῦ ἀπεκάλυψεν ἁμαρτίαν κομιοῦνται ὃς ἂν λάβῃ τὴν ἀδελφὴν αὐτοῦ ἐκ πατρὸς αὐτοῦ ἢ ἐκ μητρὸς αὐτοῦ καὶ ἴδῃ τὴν ἀσχημοσύνην αὐτῆς καὶ αὕτη ἴδῃ τὴν ἀσχημοσύνην αὐτοῦ, ὄνειδός ἐστιν, ἐξολοθρευθήσονται ἐνώπιον υἱῶν γένους αὐτῶν· ἀσχημοσύνην ἀδελφῆς αὐτοῦ ἀπεκάλυψεν, ἁμαρτίαν κομιοῦνται

Leviticus 20:17 (NETS)

Leviticus 20:17 (English Elpenor)

He who takes his sister, from his father or from his mother, and sees her shame, and she sees his shame; it is a disgrace; they shall be exterminated before the sons of their race; he has uncovered his sister’s shame; he shall bear guilt. Whosoever shall take his sister by his father or by his mother, and shall see her nakedness, and she see his nakedness, it is a reproach: they shall be destroyed before the children of their family; he has uncovered his sister’s nakedness, they shall bear their sin.

Ezekiel 33:13 (Tanakh)

Ezekiel 33:13 (KJV)

Ezekiel 33:13 (NET)

When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it. When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it. Suppose I tell the righteous that he will certainly live, but he becomes confident in his righteousness and commits iniquity.  None of his righteous deeds will be remembered; because of the iniquity he has committed he will die.

Ezekiel 33:13 (Septuagint BLB)

Ezekiel 33:13 (Septuagint Elpenor)

ἐν τῷ εἶπαί με τῷ δικαίῳ οὗτος πέποιθεν ἐπὶ τῇ δικαιοσύνῃ αὐτοῦ καὶ ποιήσῃ ἀνομίαν πᾶσαι αἱ δικαιοσύναι αὐτοῦ οὐ μὴ ἀναμνησθῶσιν ἐν τῇ ἀδικίᾳ αὐτοῦ ᾗ ἐποίησεν ἐν αὐτῇ ἀποθανεῗται ἐν τῷ εἰπεῖν με τῷ δικαίῳ· οὗτος πέποιθεν ἐπὶ τῇ δικαιοσύνῃ αὐτοῦ, καὶ ποιήσει ἀνομίαν, πᾶσαι αἱ δικαιοσύναι αὐτοῦ οὐ μὴ ἀναμνησθῶσιν· ἐν τῇ ἀδικίᾳ αὐτοῦ, ᾗ ἐποίησεν, ἐν αὐτῇ ἀποθανεῖται

Ezekiel 33:13 (NETS)

Ezekiel 33:13 (English Elpenor)

When I say to the righteous, “He trusts in his righteousness,” and should he commit lawlessness, none of his righteous acts shall be recalled in his injustice that he has committed; in it he shall die. When I say to the righteous, [Thou shalt live; and] he trusts in his righteousness, and shall commit iniquity, none of his righteousnesses shall be remembered; in his unrighteousness which he has wrought, in it shall he die.

Ezekiel 33:14 (Tanakh)

Ezekiel 33:14 (KJV)

Ezekiel 33:14 (NET)

Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right; Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right; Suppose I say to the wicked, ‘You must certainly die,’ but he turns from his sin and does what is just and right.

Ezekiel 33:14 (Septuagint BLB)

Ezekiel 33:14 (Septuagint Elpenor)

καὶ ἐν τῷ εἶπαί με τῷ ἀσεβεῗ θανάτῳ θανατωθήσῃ καὶ ἀποστρέψῃ ἀπὸ τῆς ἁμαρτίας αὐτοῦ καὶ ποιήσῃ κρίμα καὶ δικαιοσύνην καὶ ἐν τῷ εἰπεῖν με τῷ ἀσεβεῖ· θανάτῳ θανατωθήσῃ, καὶ ἀποστρέψει ἀπὸ τῆς ἁμαρτίας αὐτοῦ καὶ ποιήσει κρίμα καὶ δικαιοσύνην

Ezekiel 33:14 (NETS)

Ezekiel 33:14 (English Elpenor)

And when I say to the impious, “By death you shall be put to death, and you shall turn back from your sin,” and should he perform judgment and righteousness And when I say to the ungodly, Thou shalt surely die; and he shall turn from his sin, and do judgment and justice,

Ezekiel 33:15 (Tanakh)

Ezekiel 33:15 (KJV)

Ezekiel 33:15 (NET)

If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die. If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die. He returns what was taken in pledge, pays back what he has stolen, and follows the statutes that give life, committing no iniquity.  He will certainly live—he will not die.

Ezekiel 33:15 (Septuagint BLB)

Ezekiel 33:15 (Septuagint Elpenor)

καὶ ἐνεχύρασμα ἀποδῷ καὶ ἅρπαγμα ἀποτείσῃ ἐν προστάγμασιν ζωῆς διαπορεύηται τοῦ μὴ ποιῆσαι ἄδικον ζωῇ ζήσεται καὶ οὐ μὴ ἀποθάνῃ καὶ ἐνεχύρασμα ἀποδῷ καὶ ἅρπαγμα ἀποτίσει, ἐν προστάγμασι ζωῆς διαπορεύηται τοῦ μὴ ποιῆσαι ἄδικον, ζωῇ ζήσεται καὶ οὐ μὴ ἀποθάνῃ

Ezekiel 33:15 (NETS)

Ezekiel 33:15 (English Elpenor)

and restore a pledge and give back robbery, walk in the ordinances of life so as not to do what is wrong, by life he shall live, and he shall not die; and return the pledge, and repay that which he has robbed, [and] walk in the ordinances of life, so as to do no wrong; he shall surely live, and shall not die.

Ezekiel 33:16 (Tanakh)

Ezekiel 33:16 (KJV)

Ezekiel 33:16 (NET)

None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right; he shall surely live. None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right; he shall surely live. None of the sins he has committed will be counted against him.  He has done what is just and right; he will certainly live.

Ezekiel 33:16 (Septuagint BLB)

Ezekiel 33:16 (Septuagint Elpenor)

πᾶσαι αἱ ἁμαρτίαι αὐτοῦ ἃς ἥμαρτεν οὐ μὴ ἀναμνησθῶσιν ὅτι κρίμα καὶ δικαιοσύνην ἐποίησεν ἐν αὐτοῗς ζήσεται πᾶσαι αἱ ἁμαρτίαι αὐτοῦ, ἃς ἥμαρτεν, οὐ μὴ ἀναμνησθῶσιν, ὅτι κρίμα καὶ δικαιοσύνην ἐποίησεν, ἐν αὐτοῖς ζήσεται

Ezekiel 33:16 (NETS)

Ezekiel 33:16 (English Elpenor)

none of his sins that he has committed shall be recalled, for he has performed judgment and righteousness; in them he shall live. None of his sins which he has committed shall be remembered: because he has wrought judgment and righteousness; by them shall he live.

Ezekiel 33:17 (Tanakh)

Ezekiel 33:17 (KJV)

Ezekiel 33:17 (NET)

Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal. Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal. “Yet your people say, ‘The behavior of the Lord is not right,’ when it is their behavior that is not right.

Ezekiel 33:17 (Septuagint BLB)

Ezekiel 33:17 (Septuagint Elpenor)

καὶ ἐροῦσιν οἱ υἱοὶ τοῦ λαοῦ σου οὐκ εὐθεῗα ἡ ὁδὸς τοῦ κυρίου καὶ αὕτη ἡ ὁδὸς αὐτῶν οὐκ εὐθεῗα καὶ ἐροῦσιν οἱ υἱοὶ τοῦ λαοῦ σου· οὐκ εὐθεῖα ἡ ὁδὸς τοῦ Κυρίου· καὶ αὕτη ἡ ὁδὸς αὐτῶν οὐκ εὐθεῖα

Ezekiel 33:17 (NETS)

Ezekiel 33:17 (English Elpenor)

And the sons of your people shall say, “The way of the Lord is not right,” and this way of theirs is not right. Yet the children of thy people will say, The way of the Lord is not straight: whereas this their way is not straight.

Ezekiel 33:18 (Tanakh)

Ezekiel 33:18 (KJV)

Ezekiel 33:18 (NET)

When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby. When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby. When a righteous man turns from his godliness and commits iniquity, he will die for it.

Ezekiel 33:18 (Septuagint BLB)

Ezekiel 33:18 (Septuagint Elpenor)

ἐν τῷ ἀποστρέψαι δίκαιον ἀπὸ τῆς δικαιοσύνης αὐτοῦ καὶ ποιήσῃ ἀνομίας καὶ ἀποθανεῗται ἐν αὐταῗς ἐν τῷ ἀποστρέψαι δίκαιον ἀπὸ τῆς δικαιοσύνης αὐτοῦ καὶ ποιήσει ἀνομίας, καὶ ἀποθανεῖται ἐν αὐταῖς

Ezekiel 33:18 (NETS)

Ezekiel 33:18 (English Elpenor)

When a righteous one has turned back from his righteousness and should he commit acts of lawlessness, he shall die in them. When the righteous turns away from his righteousness, and shall commit iniquities, then shall he die in them.

Ezekiel 33:19 (Tanakh)

Ezekiel 33:19 (KJV)

Ezekiel 33:19 (NET)

But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby. But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby. When the wicked turns from his sin and does what is just and right, he will live because of it.

Ezekiel 33:19 (Septuagint BLB)

Ezekiel 33:19 (Septuagint Elpenor)

καὶ ἐν τῷ ἀποστρέψαι τὸν ἁμαρτωλὸν ἀπὸ τῆς ἀνομίας αὐτοῦ καὶ ποιήσῃ κρίμα καὶ δικαιοσύνην ἐν αὐτοῗς αὐτὸς ζήσεται καὶ ἐν τῷ ἀποστρέψαι τὸν ἁμαρτωλὸν ἀπὸ τῆς ἀνομίας αὐτοῦ καὶ ποιήσει κρίμα καὶ δικαιοσύνην, ἐν αὐτοῖς αὐτὸς ζήσεται

Ezekiel 33:19 (NETS)

Ezekiel 33:19 (English Elpenor)

And when the sinner turns back from his lawlessness and performs judgment and righteousness, in them he shall live. And when the sinner turns from his iniquity, and shall do judgment and righteousness, he shall live by them.

Ezekiel 33:20 (Tanakh)

Ezekiel 33:20 (KJV)

Ezekiel 33:20 (NET)

Yet ye say, The way of the Lord is not equal.  O ye house of Israel, I will judge you every one after his ways. Yet ye say, The way of the Lord is not equal.  O ye house of Israel, I will judge you every one after his ways. Yet you say, ‘The behavior of the Lord is not right.’  House of Israel, I will judge each of you according to his behavior.”

Ezekiel 33:20 (Septuagint BLB)

Ezekiel 33:20 (Septuagint Elpenor)

καὶ τοῦτό ἐστιν ὃ εἴπατε οὐκ εὐθεῗα ἡ ὁδὸς κυρίου ἕκαστον ἐν ταῗς ὁδοῗς αὐτοῦ κρινῶ ὑμᾶς οἶκος Ισραηλ καὶ τοῦτό ἐστιν, ὃ εἴπατε· οὐκ εὐθεῖα ἡ ὁδὸς Κυρίου· ἕκαστον ἐν ταῖς ὁδοῖς αὐτοῦ κρινῶ ὑμᾶς, οἶκος ᾿Ισραήλ

Ezekiel 33:20 (NETS)

Ezekiel 33:20 (English Elpenor)

And this is what you said, “The way of the Lord is not right”; I will judge each of you by his ways, O house of Israel. And this is that which ye said, The way of the Lord is [not] straight.  I will judge you, O house of Israel, every one for his ways.

Genesis 6:9 (Tanakh)

Genesis 6:9 (KJV)

Genesis 6:9 (NET)

These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with G-d. These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God. This is the account of Noah.  Noah was a godly man; he was blameless among his contemporaries.  He walked with God.

Genesis 6:9 (Septuagint BLB)

Genesis 6:9 (Septuagint Elpenor)

αὗται δὲ αἱ γενέσεις Νωε Νωε ἄνθρωπος δίκαιος τέλειος ὢν ἐν τῇ γενεᾷ αὐτοῦ τῷ θεῷ εὐηρέστησεν Νωε Αὗται δὲ αἱ γενέσεις Νῶε· Νῶε ἄνθρωπος δίκαιος, τέλειος ὢν ἐν τῇ γενεᾷ αὐτοῦ· τῷ Θεῷ εὐηρέστησε Νῶε

Genesis 6:9 (NETS)

Genesis 6:9 (English Elpenor)

Now these are the generations of Noe.  Noe was a righteous man, being perfect in his era; Noe was well-pleasing to God. And these [are] the generations of Noe.  Noe was a just man; being perfect in his generation, Noe was well-pleasing to God.

Leviticus 20:22 (Tanakh)

Leviticus 20:22 (KJV)

Leviticus 20:22 (NET)

Ye shall therefore keep all My statutes, and all Mine ordinances, and do them, that the land, whither I bring you to dwell therein, vomit you not out. Ye shall therefore keep all my statutes, and all my judgments, and do them: that the land, whither I bring you to dwell therein, spue you not out. “‘You must be sure to obey all my statutes and regulations, so that the land to which I am about to bring you to take up residence does not vomit you out.

Leviticus 20:22 (Septuagint BLB)

Leviticus 20:22 (Septuagint Elpenor)

καὶ φυλάξασθε πάντα τὰ προστάγματά μου καὶ τὰ κρίματά μου καὶ ποιήσετε αὐτά καὶ οὐ μὴ προσοχθίσῃ ὑμῗν ἡ γῆ εἰς ἣν ἐγὼ εἰσάγω ὑμᾶς ἐκεῗ κατοικεῗν ἐπ᾽ αὐτῆς Καὶ φυλάξασθε πάντα τὰ προστάγματά μου, καὶ τὰ κρίματά μου καὶ ποιήσετε αὐτά, καὶ οὐ μὴ προσοχθίσῃ ὑμῖν ἡ γῆ, εἰς ἣν ἐγὼ εἰσάγω ὑμᾶς ἐκεῖ κατοικεῖν ἐπ᾿ αὐτῆς

Leviticus 20:22 (NETS)

Leviticus 20:22 (English Elpenor)

And you shall keep all my ordinances and all my judgments and do them, and the land to which I bring you there to settle in it will never be angry with you. And keep ye all my ordinances, and my judgments; and ye shall do them, and the land shall not be aggrieved with you, into which I bring you to dwell upon it.

Leviticus 20:23 (Tanakh)

Leviticus 20:23 (KJV)

Leviticus 20:23 (NET)

And ye shall not walk in the customs of the nation, which I am casting out before you; for they did all these things, and therefore I abhorred them. And ye shall not walk in the manners of the nation, which I cast out before you: for they committed all these things, and therefore I abhorred them. You must not walk in the statutes of the nations which I am about to drive out before you, because they have done all these things and I am filled with disgust against them.

Leviticus 20:23 (Septuagint BLB)

Leviticus 20:23 (Septuagint Elpenor)

καὶ οὐχὶ πορεύεσθε τοῗς νομίμοις τῶν ἐθνῶν οὓς ἐξαποστέλλω ἀφ᾽ ὑμῶν ὅτι ταῦτα πάντα ἐποίησαν καὶ ἐβδελυξάμην αὐτούς καὶ οὐχὶ πορεύεσθε τοῖς νομίμοις τῶν ἐθνῶν, οὓς ἐξαποστέλλω ἀφ᾿ ὑμῶν· ὅτι ταῦτα πάντα ἐποίησαν, καὶ ἐβδελυξάμην αὐτούς.

Leviticus 20:23 (NETS)

Leviticus 20:23 (English Elpenor)

And you shall not walk by the precepts of the nations that I am sending out away from you.  Because they did all these things, I also abhorred them. And walk ye not in the customs of the nations which I drive out from before you; for they have done all these things, and I have abhorred them:

[1] Philippians 4:19 (NET) Table

[2] Deuteronomy 5:9b (NET) Table

[3] This clause translated from the Masoretic text was ignored by the rabbis who translated the Septuagint or absent from the Hebrew source they translated.

[4] Christopher Fisher, “was Canaan the child of Ham and Noah’s wife

[5] Dr. Rabbi David Frankel, “Noah, Ham and the Curse of Canaan: Who Did What to Whom in the Tent? A new solution to why Canaan (not Ham) was cursed

[6] 1 Corinthians 15:3b (NET)

[7] Romans 5:13 (NET)

[8] Luke 5:32 (NET)

[9] John 3:7 (NET)

[10] Who Am I? Part 2; Who Am I? Part 3; Torture, Part 4

[11] David’s Forgiveness, Part 2; Torture, Part 4; Romans, Part 2

[12] Romans 7:6b (NET)

[13] It is extremely interesting to compare Isaiah 58:6-11 with Matthew 25:31-46.

Forgiven or Passed Over? Part 3

I bogged down in this study a couple of years ago.  I don’t remember whether I balked at how much work it would be or simply recognized the futility of studying ʽâbar alone.  I’ll start again comparing and contrasting ʽâbar with nâsâh.

The translators of the Septuagint chose twenty-two different Greek words for fifty-four occurrences of nâsâh (only fifty-three were actually translated) from Genesis 4:13 through Exodus 19:4 (see table below).  They worked very hard to refine and communicate their own understanding in Greek, which only served to obscure yehôvâh’s mind if I fail to recognize the one Hebrew word—nâsâh—behind all that refinement.

The most concrete meaning of nâsâh is to bear, to lift or carry.  Both lift and carry are evident in: And the people took (nâsâh, וישׁא; Septuagint: ἀνέλαβεν, a form of ἀναλαμβάνω) their dough before it was leavened, their kneading-troughs being bound up in their clothes upon their shoulders.[1]  But neither took nor ἀνέλαβεν fully convey the idea of lifting and carrying if I don’t already know nâsâh.

What was important to the translators was that the people took their dough with them before it was leavened.  Intended as a corrective, perhaps, even that added emphasis didn’t prevent religious minds from imbuing unleavened bread with spiritual significance beyond the haste of Israel’s exodus from Egypt (1 Corinthians 5:7, 8 NET):

Clean out the old yeast so that you may be a new batch of dough – you are, in fact, without yeast.  For Christ, our Passover lamb, has been sacrificed.  So then, let us celebrate the festival, not with the old yeast, the yeast of vice and evil, but with the bread without yeast, the bread of sincerity and truth.

The concrete meaning of nâsâh prevailed in the phrase lift up one’s eyes (Genesis 13:10, 14; 18:2; 22:4, 13; 24:63, 64; 31:10, 12; 33:1, 5; 37:25; 43:29; Exodus 14:10).  It was a bit more abstract in lift up one’s voice (Genesis 21:16; 27:38; 29:11) or lift up one’s feet (Genesis 29:1).  While I lifted up My hand[2] was translated concretely in the Tanakh, it was translated I swore in the NET and I did swear in the KJV.  I want to keep these variations in mind as I consider six occurrences translated forgive or forgiven.

The relatively contemporary translators of the Tanakh, the KJV and the NET all agreed that Cain was not spiritually aware enough to lament his iniquity: My punishment is greater than I can bear[3] (NET: too great to endure), he said in these translations.  The more ancient translators of the Septuagint translated ʽâvôn αἰτία and nâsâh ἀφεθῆναί (a form of ἀφίημι) which a relatively contemporary translator rendered My guilt is too great for me to be forgiven[4] in English.

Of the five occurrences of ʽâvôn in Genesis 4:13 through Exodus 20:5 (see table below) one was translated αἰτία, one ἀδικίαν (a form of ἀδικία), one ἀνομίαις (a form of ἀνομία) and two with forms of ἁμαρτία.  The most concrete meaning of forms of ἁμαρτία is found in its verb form ἁμαρτάνω, “to miss the mark.”  In the occurrence translated ἁμαρτίαι (Genesis 15:16) before Exodus 20, what mark was missed before the law was given?  I would not have known sin (ἁμαρτίαν, another form of ἁμαρτία), Paul wrote believers in Rome, except through the law.[5]  But sin (ἁμαρτία), seizing the opportunity through the commandment, produced in me all kinds of wrong desires.[6]

I’ve questioned the idea of ἁμαρτία seizing the opportunity through the commandment in the context of Cain’s murder of his brother Abel.  But if the NET translation of Genesis 4:7b (see comparison below) is more correct than that of the Septuagint (namely, that Cain would rule again over Abel if Cain offered the correct sacrifice), then yehôvâh’s words, you must subdue sin (chaṭṭâʼâh, חטאת; Septuagint: ἥμαρτες, a form of ἁμαρτάνω), would serve as the commandment ἁμαρτία seized, for before the law was given, sin (ἁμαρτία) was in the world, but there is no accounting for sin (ἁμαρτία) when there is no law.[7]

NETS NET
Be still; his recourse is to you, and you will rule over him. …sin is crouching at the door.  It desires to dominate you, but you must subdue it.

The translators of the Septuagint seemed to acknowledge a problem with ἁμαρτία prior to the law with the word ἀδικίαν: G-d hath found out the iniquity (ʽâvôn, עון; Septuagint: ἀδικίαν; NETS: injustice; NET: the sin) of thy servants[8]  The iniquity that concerned Joseph’s brothers wasn’t stealing his silver goblet (44:2).  They knew Benjamin hadn’t taken it but suspected (Genesis 43:18-23) that it had been placed there by the Egyptian’s (e.g., Joseph’s) servant to entrap them.  They had reasoned that yehôvâh was behind their difficulties with the Egyptian and that their iniquity was their injustice toward their younger brother Joseph (Genesis 42:21-23 Tanakh):

And they said one to another: ‘We are verily guilty (ʼâshêm, אשמים; Septuagint: ἐν ἁμαρτίᾳ) concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear (shâmaʽ, שמענו); therefore is this distress come upon us.’  And Reuben answered them, saying: ‘Spoke I not unto you, saying: Do not sin (châṭâʼ, תחטאו; Septuagint: ἀδικήσητε, a form of ἀδικέω) against the child; and ye would not hear (shâmaʽ, שמעתם)? therefore also, behold, his blood is required.’  And they knew not that Joseph understood (shâmaʽ, שמע) them; for the interpreter was between them.

They had not disobeyed a law: Thou shalt not sell thy brother into slavery.  But they had not dealt justly with their little brother, whether a tattletale, a braggart (Genesis 37:5-11) or a father’s favorite.  And I realize here that I am regarding iniquity (ʽâvôn) more like Jesus’ and Paul’s description of the flesh than like a sin, a missing of a mark.  What is born of the flesh (σαρκὸς, a form of σάρξ) is flesh (σάρξ), Jesus said, and what is born of the Spirit is spirit.[9]  For when we were in the flesh (σαρκί, another form of σάρξ), Paul wrote believers in Rome, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death.[10]  Paul continued (Romans 8:5-8 NET):

For those who live according to the flesh (σάρκα, another form of σάρξ) have their outlook shaped by the things of the flesh (σαρκὸς, a form of σάρξ), but those who live according to the Spirit have their outlook shaped by the things of the Spirit.  For the outlook of the flesh (σαρκὸς, a form of σάρξ) is death, but the outlook of the Spirit is life and peace, because the outlook of the flesh (σαρκὸς, a form of σάρξ) is hostile to God, for it does not submit to the law of God, nor is it able to do so.  Those who are in the flesh (σαρκί, another form of σάρξ) cannot please (ἀρέσαι οὐ δύνανται) God.

The outcry against Sodom and Gomorrah is so great, yehôvâh told Abraham, and their sin (chaṭṭâʼâh, וחטאתם; Septuagint: ἁμαρτίαι, another form of ἁμαρτία) so blatant that I must go down and see if they are as wicked as the outcry suggests.  If not, I want to know.[11]  Will you sweep away the godly along with the wicked? Abraham asked.  What if there are fifty godly people in the city?  Will you really wipe it out and not spare (nâsâh, תשׁא) the place for the sake of the fifty godly people who are in it?[12]

In the Tanakh nâsâh was translated forgive rather than spare.  In the Septuagint it was translated ἀνήσεις (a form of ἀνίημι) which was translated go free in the NETS.  Abraham asked yehôvâh to bear the sin (chaṭṭâʼâh, וחטאתם) of the majority of the inhabitants of Sodom and Gomorrah for the sake of fifty hypothetical godly (tsaddı̂yq, צדיקם; Septuagint: δίκαιοι, a form of δίκαιος; Tanakh, KJV, NETS: righteous) people who may or may not reside there, then forty-five, forty, thirty, twenty and ten.  And yehôvâh agreed to Abraham’s proposition: If I find in Sodom fifty righteous within the city, then I will forgive (nâsâh, ונשׁאתי; Septuagint: ἀφήσω, another form of ἀφίημι; NETS: I will forgive; KJV, NET: I will spare) all the place for their sake.[13]

I don’t mean to imply that forgive was a bad translation of nâsâh here.  I do intend to highlight the nature of this forgiveness as primarily forbearance on yehôvâh’s part, and to stress that it is only part, a very necessary part, of the forgiveness I hope for from Him.

Joseph’s brothers sought the same forbearance from Joseph after Jacob’s death: “What if Joseph bears a grudge and wants to repay us in full for all the harm we did to him?”[14]  So they sent word to Joseph, saying (Genesis 50:16, 17a NET):

“Your father gave these instructions before he died: ‘Tell Joseph this: Please forgive (nâsâh, שׁא; Septuagint: ἄφες, another form of ἀφίημι; Tanakh, KJV, NETS: forgive) the sin of your brothers and the wrong they did when they treated you so badly.’  Now please forgive (nâsâh, שׁא; Septuagint: δέξαι, a form of δέχομαι; Tanakh, KJV: forgive; NETS: accept) the sin of the servants of the God of your father.”

Though they asked for forbearance I think one could argue that they received so much more (Genesis 50:19-21 NET):

But Joseph answered them, “Don’t be afraid.  Am I in the place of God?  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.  So now, don’t be afraid.  I will provide for you and your little children.”  Then he consoled them and spoke kindly to them.

Pharoah asked for a similar forbearance: Then Pharaoh quickly summoned Moses and Aaron and said, “I have sinned against the Lord your God and against you!  So now, forgive (nâsâh, שׁא; Septuagint: προσδέξασθε, a form of προσδέχομαι; Tanakh, KJV: forgive; NETS: bear) my sin this time only, and pray to the Lord your God that he would only take this death away from me.”[15]

Moses extended his staff over the land of Egypt, and then the Lord brought an east wind on the land all that day and all night.  The morning came, and the east wind had brought up (nâsâh, נשׁא) the locusts![16]  The death (mâveth, המות) Pharaoh asked Moses to pray that yehôvâh would takeaway was those locusts: Moses went out from Pharaoh and prayed to the Lord, and the Lord turned a very strong west wind, and it picked up (nâsâh, וישׁא) the locusts and blew them into the Red Sea.  Not one locust remained in all the territory of Egypt.[17]

No matter what I think of Cain’s spiritual competence, The Lord (yehôvâh, יהוה) would speak to Moses face to face, the way a person speaks to a friend.[18]  Moses wrote the words we read in Genesis.  With the first occurrences of both ʽâvôn and nâsâh a son of Adam spoke words that may legitimately be translated, “my iniquity is greater than I can bear.”[19]  That sounds like something I can work with as I continue this study.

I found no occurrence of ʽâbar in this section (Genesis 1:1 – Exodus 20:5) that was, or should have been, translated forgive (see table below).

Form of nâsâh Reference KJV NET Septuagint
מנשׁא Genesis 4:13 …My punishment is greater than I can bear. My punishment is too great to endure! ἀφεθῆναί, a form of ἀφίημι
וישׁאו Genesis 7:17 …and the waters increased, and bare up the ark… As the waters increased, they lifted the ark… ἐπῆρεν, a form of ἐπαίρω
Genesis 37:25 and they lifted up their eyes and looked… …they looked up and saw a caravan of Ishmaelites… ἀναβλέψαντες, a form of ἀναβλέπω
Genesis 42:26 And they laded their asses with the corn… So they loaded their grain on their donkeys… ἐπιθέντες, a form of ἐπιτίθημι
Genesis 46:5 …and the sons of Israel carried Jacob their father… …and the sons of Israel carried their father Jacob… ἀνέλαβον, a form of ἀναλαμβάνω
Genesis 50:13 For his sons carried him into the land of Canaan, and buried him… His sons carried him to the land of Canaan and buried him… ἀνέλαβον, a form of ἀναλαμβάνω
Exodus 14:10 …the children of Israel lifted up their eyes… Not translated ἀναβλέψαντες, a form of ἀναβλέπω
נשׁא Genesis 13:6 And the land was not able to bear them… But the land could not support them… ἐχώρει, a form of χωρέω
Exodus 10:13 …the east wind brought the locusts. …the east wind had brought up the locusts! ἀνέλαβεν, another form of ἀναλαμβάνω
שׁא Genesis 13:14 Lift up now thine eyes… Not translated ἀναβλέψας, another form of ἀναβλέπω
Genesis 27:3 Now therefore take, I pray thee, thy weapons, thy quiver and thy bow… Therefore, take your weapons – your quiver and your bow… λαβὲ, a form of λαμβάνω
Genesis 31:12 Lift up now thine eyes, and see… Not translated ἀνάβλεψον, another form of ἀναβλέπω
Genesis 50:17 Forgive, I pray thee now, the trespass of thy brethren… Please forgive the sin of your brothers… ἄφες, another form of ἀφίημι
Genesis 50:17 forgive the trespass of the servants of the God of thy father. Now please forgive the sin of the servants of the God of your father. δέξαι, a form of δέχομαι
Exodus 10:17 Now therefore forgive, I pray thee, my sin only this once… So now, forgive my sin this time only… προσδέξασθε, a form of προσδέχομαι
שׁאי Genesis 21:18 Arise, lift up the lad, and hold him in thine hand… Get up! Help the boy up and hold him by the hand… λαβὲ, a form of λαμβάνω
ישׁא Genesis 32:20 …peradventure he will accept of me. Perhaps he will accept me. προσδέξεται, another form of προσδέχομαι
Genesis 40:13 …within three days shall Pharaoh lift up thine head… Not translated μνησθήσεται, a form of μιμνήσκω
Genesis 40:19 …within three days shall Pharaoh lift up thy head… Not translated ἀφελεῖ, a form of ἀφαιρέω
וישׁא Genesis 13:10 And Lot lifted up his eyes, and beheld all the plain… Lot looked up and saw the whole region… ἐπάρας, a form of ἐπαίρω
Genesis 18:2 And he lift up his eyes and looked, and, lo, three men… Abraham looked up and saw three men… ἀναβλέψας, another form of ἀναβλέπω
Genesis 22:4 Then on the third day Abraham lifted up his eyes… Not translated ἀναβλέψας, another form of ἀναβλέπω
Genesis 22:13 And Abraham lifted up his eyes, and looked, and behold behind him a ram… Abraham looked up and saw behind him a ram… ἀναβλέψας, another form of ἀναβλέπω
Genesis 24:63 and he lifted up his eyes, and saw… Not translated ἀναβλέψας, another form of ἀναβλέπω
Genesis 27:38 And Esau lifted up his voice, and wept. Not translated ἀνεβόησεν, a form of ἀναβοάω
Genesis 29:1[20] Then Jacob went on his journey… So Jacob moved on… ἐξάρας, a form of ἐξαίρω
Genesis 29:11 and lifted up his voice, and wept. Not translated βοήσας, a form of βοάω
Genesis 31:17 Then Jacob rose up, and set his sons and his wives upon camels… So Jacob immediately put his children and his wives on the camels. ἔλαβεν, another form of λαμβάνω
Genesis 33:1 And Jacob lifted up his eyes, and looked… Jacob looked up and saw that Esau was… ἀναβλέψας, another form of ἀναβλέπω
Genesis 33:5 And he lifted up his eyes, and saw the women and the children… When Esau looked up and saw the women and the children… ἀναβλέψας, another form of ἀναβλέπω
Genesis 40:20 and he lifted up the head of the chief butler and of the chief baker… He “lifted up” the head of the chief cupbearer and the head of the chief… ἐμνήσθη, another form of μιμνήσκω
Genesis 43:29 And he lifted up his eyes, and saw his brother Benjamin… When Joseph looked up and saw his brother Benjamin… ἀναβλέψας, another form of ἀναβλέπω
Genesis 43:34 And he took and sent messes unto them from before him… He gave them portions of the food set before him… ἦραν, a form of αἴρω
Exodus 10:19 which took away the locusts, and cast them into the Red sea… and it picked up the locusts and blew them into the Red Sea. ἀνέλαβεν, a form of ἀναλαμβάνω
Exodus 12:34 And the people took their dough before it was leavened… So the people took their dough before the yeast was added… ἀνέλαβεν, a form of ἀναλαμβάνω
תשׁא Genesis 18:24 …and not spare the place for the fifty righteous… …and not spare the place for the sake of the fifty godly people… ἀνήσεις, a form of ἀνίημι
שׁאת Genesis 44:1 …with food, as much as they can carry …as much food as they can carry ἆραι, another form of αἴρω
ותשׁא Genesis 21:16 and lift up her voice, and wept. Not translated ἀναβοῆσαν, another form of ἀναβοάω
Genesis 24:64 And Rebekah lifted up her eyes, and when she saw Isaac… Rebekah looked up and saw Isaac. ἀναβλέψασα, another form of ἀναβλέπω
Genesis 31:10 that I lifted up mine eyes, and saw in a dream… Not translated Not translated

εἶδον, a form of ὁράω

Genesis 39:7 …that his master’s wife cast her eyes upon Joseph… …his master’s wife took notice of Joseph… ἐπέβαλεν, a form of ἐπιβάλλω
ונשׁאו Exodus 18:22 …and they shall bear the burden with thee. …and they will bear the burden with you. κουφιοῦσιν, a form of κουφίζω
ונשׁאתי Genesis 18:26 then I will spare all the place for their sakes. I will spare the whole place for their sake. ἀφήσω, another form of ἀφίημι
ונשׁאתני Genesis 47:30 and thou shalt carry me out of Egypt, and bury me in their buryingplace… carry me out of Egypt and bury me in their burial place. ἀρεῖς, another form of αἴρω
ונשׁאתם Genesis 45:19 and bring your father, and come. Bring your father and come. ἀναλαβόντες, another form of ἀναλαμβάνω
נשׁאת Genesis 45:23 …ten she asses laden with corn… …ten female donkeys loaded with grain… αἰρούσας, another form of αἴρω
נשׁאתי Genesis 19:21 I have accepted thee concerning this thing also… I will grant this request too and will not overthrow the town you mentioned. ἐθαύμασά, a form of θαυμάζω
Exodus 6:8[21] …the land, concerning the which I did swear to give it to Abraham… I will bring you to the land I swore to give to Abraham… ἐξέτεινα τὴν χεῖρά μου[22]
נשׁאים Genesis 37:25 …with their camels bearing spicery… Their camels were carrying spices… ἔγεμον, a form of γέμω
Genesis 45:23 …ten asses laden with the good things… …ten donkeys loaded with the best products… αἴροντας, another form of αἴρω
לשׁאת Genesis 36:7 …and the land wherein they were strangers could not bear them… …the land where they had settled was not able to support them… φέρειν, a form of φέρω
Genesis 45:27 …the wagons which Joseph had sent to carry him… …the wagons that Joseph had sent to transport him… ἀναλαβεῖν, another form of ἀναλαμβάνω
Genesis 46:5 …the wagons which Pharaoh had sent to carry him. …the wagons that Pharaoh had sent along to transport him. ἀνέλαβον, another form of ἀναλαμβάνω
ואשׁא Exodus 19:4 and how I bare you on eagles’ wings… and how I lifted you on eagles’ wings… ἀνέλαβον, another form of ἀναλαμβάνω

 

Form of ʽâvôn Reference KJV NET Septuagint
עוני Genesis 4:13 My punishment is greater than I can bear. My punishment is too great to endure! αἰτία[23]
עון Genesis 15:16 …for the iniquity of the Amorites is not…[24] …for the sin of the Amorites has not yet… ἁμαρτίαι, a form of ἁμαρτία
Genesis 44:16 …found out the iniquity of thy servants… …God has exposed the sin of your servants! ἀδικίαν, a form of ἀδικία
Exodus 20:5 …visiting[25] the iniquity of the fathers upon the children… …responding to the transgression of fathers… ἁμαρτίας, a form of ἁμαρτία
בעון Genesis 19:15 …be consumed in the iniquity of the city. …will be destroyed when the city is judged! ἀνομίαις, a form of ἀνομία
Form of ʽâbar Reference KJV NET Septuagint
עבר Genesis 15:17 …a burning lamp that passed between those pieces. …a flaming torch passed between the animal parts. διῆλθον, a form of διέρχομαι
Genesis 23:16 current money with the merchant. according to the standard measurement at the time. δοκίμου, a form of δόκιμος
Genesis 32:31 And as he passed over Penuel the sun rose upon him… The sun rose over him as he crossed over Penuel… παρῆλθεν, a form of παρέρχομαι
Genesis 33:3 And he passed over before them… But Jacob himself went on ahead of them… προῆλθεν, a form of προέρχομαι
Exodus 17:5 Go on before the people… Go over before the people… προπορεύου, a form of προπορεύομαι
יעבר Genesis 33:14 Let my Lord, I pray thee, pass over before his servant: Let my lord go on ahead of his servant. προελθέτω, another form of προέρχομαι
Exodus 15:16 …till thy people pass over, O LORD… …until your people pass by, O Lord… παρέλθῃ, another form of παρέρχομαι
…till the people pass over, which thou hast purchased. …until the people whom you have bought pass by. παρέλθῃ, another form of παρέρχομαι
עברו Genesis 32:16 Pass over before me… Pass over before me… προπορεύεσθε, a form of προπορεύομαι
עברתי Genesis 32:10 …I passed over this Jordan… I crossed the Jordan… διέβην, a form of διαβαίνω
עברתם Genesis 18:5 …for therefore are ye come to your servant. …since you have passed by your servant’s home. ἐξεκλίνατε, a form of ἐκκλίνω
ועבר Exodus 12:23[26] For the LORD will pass through to smite the Egyptians… For the Lord will pass through to strike Egypt… παρελεύσεται, another form of παρέρχομαι
ויעבר Genesis 8:1 and God made a wind to pass over the earth… God caused a wind to blow over the earth… Not translated

ἐπὶ

Genesis 12:6 And Abram passed through the land… Abram traveled through the land… διώδευσεν, a form of διοδεύω
Genesis 31:21 and passed over the river… He quickly crossed the Euphrates River… διέβη, another form of διαβαίνω
Genesis 32:22 and passed over the ford Jabbok. and crossed the ford of the Jabbok. διέβη, another form of διαβαίνω
Genesis 32:23 and sent over that he had. Not translated διεβίβασεν,[27] a form of διαβιβάζω[28]
Genesis 41:46 and went throughout all the land of Egypt. and was in charge of all the land of Egypt. διῆλθεν, another form of διέρχομαι
ויעברו Genesis 37:28 Then there passed by Midianites merchantmen… So when the Midianite merchants passed by παρεπορεύοντο, a form of παραπορεύομαι
Genesis 50:4 And when the days of his mourning were past When the days of mourning had passed παρῆλθον, another form of παρέρχομαι
ויעברם Genesis 32:23 and sent them over the brook… and sent them across the stream… διέβη, another form of διαβαίνω
ועברתי Exodus 12:12 For I will pass through the land of Egypt… I will pass through the land of Egypt… διελεύσομαι, another form of διέρχομαι
תעבר Genesis 18:3 pass not away, I pray thee, from thy servant: …do not pass by and leave your servant. παρέλθῃς, another form[29] of παρέρχομαι
Genesis 31:52 …thou shalt not pass over this heap… …you will not pass beyond this pile… διαβῇς, another form of διαβαίνω
ותעבר Genesis 32:21 So went the present over before him… So the gifts were sent on ahead of him… παρεπορεύοντο, a form of παραπορεύομαι
והעברת Exodus 13:12 That thou shalt set apart unto the LORD all that openeth the matrix… then you must give over to the Lord the first offspring… ἀφελεῖς, a form of ἀφαιρέω
העביר Genesis 47:21 he removed them to cities from one end… Not translated κατεδουλώσατο, a form of καταδουλόω
תעברו Genesis 18:5 …after that ye shall pass on: After that you may be on your way. παρελεύσεσθε, another form of παρέρχομαι
אעבר Genesis 30:32 I will pass through all thy flock to day… Let me walk among all your flocks today… παρελθάτω, another form of παρέρχομαι
Genesis 31:52 …I will not pass over this heap… …I will not pass beyond this pile… διαβῶ, another form of διαβαίνω

[1] Exodus 12:34 (Tanakh)

[2] Exodus 6:8 (Tanakh)

[3] Genesis 4:13 (Tanakh, KJV) Table

[4] Genesis 4:13 (NETS)

[5] Romans 7:7b (NET)

[6] Romans 7:8a (NET)

[7] Romans 5:13 (NET)

[8] Genesis 44:16b (Tanakh)

[9] John 3:6 (NET)

[10] Romans 7:5 (NET)

[11] Genesis 18:20, 21 (NET)

[12] Genesis 18:23, 24 (NET)

[13] Genesis 18:26 (Tanakh)

[14] Genesis 50:15b (NET)

[15] Exodus 10:16, 17 (NET)

[16] Exodus 10:13 (NET)

[17] Exodus 10:18, 19 (NET)

[18] Exodus 33:11a (NET)

[19] I’ve phrased this in a way that scarcely disguises my assumption, based on an argument I wouldn’t know how to defend, that Hebrew was not the original language Cain spoke with yehôvâh.

[20] “And Iakob, lifting up his feet…” Genesis 29:1 (NETS)

[21]I lifted up My hand” Tanakh

[22] I stretched out my hand  Exodus 6:8 (NETS)

[23] https://greekdoc.github.io/lexicon/ait.html#aitia

[24] Septuagint: ἀναπεπλήρωνται, a form of ἀναπληρόω

[25] Septuagint: ἀποδιδοὺς, a form of ἀποδίδωμι

[26] The Hebrew for Passover is pâsach (ופסח) rather than a form of ʽâbar but in Greek in the Septuagint both words are παρελεύσεται, another form of παρέρχομαι, though Exodus 12:12 was translated διελεύσομαι, another form of διέρχομαι.

[27] https://greekdoc.github.io/lexicon/diab.html#diabibazw

[28] http://en.bab.la/dictionary/greek-english/%CE%B4%CE%B9%CE%B1%CE%B2%CE%B9%CE%B2%CE%AC%CE%B6%CF%89

[29] http://studybible.info/LXX_WH/Genesis%2018:3

David’s Forgiveness, Part 3

The Social Construction of Reality helped me understand my own life in a new way.  I didn’t take my Dad’s advice to avoid or watch out for women too much to heart.  Though, now that I think about it, I’ve never had sex without the benefit of some form of birth control.  I did, however, deeply internalize my uselessness and meaninglessness.  And I learned even better than I knew that I was the cause of my Dad’s problems.  They were my fault.

Now before I go too far with this I need to say that my Dad was not a son of his father’s youth but of his old age.  My Dad’s father died when my Dad was eight, leaving the family destitute and my Dad fearful for his own welfare and survival.  In other words, while I might fault my father for who or what he was, my father’s father for all practical purposes was not.

My father provided well enough for my survival and welfare that I grew up taking it and him for granted.  And to be fair to him, the other legacy he bequeathed me was his constant admonition from Proverbs 4:7 (KJV; Addendum below): Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.  There are times, admittedly, when I look at myself with dismay as little more than a program carrying out my father’s command.  But considering the relationship with my father in this multigenerational-social-construction-of-reality way made it fairly obvious to me that there are many ways to make a son less than a blessing, ways that fall far short of taking that son’s life.  So I discarded that reason for the death of David’s first son with Bathsheba.

Another thought occurred to me: maybe the Lord Jesus didn’t want the child of an adulterous affair and a murderous cover-up to become king of Israel.  But Jephthah—one of the Judges—was the son of an adulterous affair between Gilead and a prostitute, and The Lord’s spirit empowered Jephthah.1

I’ve covered Jephthah pretty thoroughly elsewhere and won’t do it again here, except to comment on the reality that was socially constructed for Jephthah’s daughter by her father and other adults around her.  They apparently wholeheartedly believed the Lord’s command, If a man makes a vow to the Lord or takes an oath of binding obligation on himself, he must not break his word, but must do whatever he has promised.2  Jephthah’s daughter’s response when she learned of her father’s oath, and who was to be the victim, indicated that she knew and believed this command, too.  My father, she said, since you made an oath to the Lord, do to me as you promised.  After all, the Lord vindicated you before your enemies, the Ammonites.3

Nothing I believe or think or feel about Jephthah can or should taint my admiration for this girl’s childlike faith.  It is as stunning today as it was to Jephthah’s contemporaries.  She only asked for two months reprieve that she might mourn her virginity with her friends.  Jephthah granted her request.

Perhaps he hoped she would flee.  He would never see her again.  She would be as good as dead to him, but she would live.  But she, like her father, was true to her word and returned after two months as she promised.

Perhaps he hoped for a pardon as he prepared the sacrifice.  The Lord Jesus had commanded Abraham to sacrifice his son Isaac and then at the last moment provided a substitute for the boy.  No angel came to stay Jephthah’s hand.  No substitute was provided.  Jephthah sacrificed his daughter, his only child.  Even after the fact the Lord Jesus remained silent.  No prophets came, no dreams, no word from the Lord.  Every year Israelite women commemorate the daughter of Jephthah the Gileadite for four days.4

Since the Lord was silent, what social reality could the Israelites of Jephthah’s day construct except that Jephthah was an honorable and righteous man, fulfilling his vow to the Lord, no matter the cost?  After all, Jesus told his disciples, whoever loves son or daughter more than me is not worthy of me.5  It was many years after Jephthah’s time in the Proverbs of Solomon that I see the first glimmer of a subtle hint: It is a snare for a person to rashly cry, “Holy!” and only afterward to consider what he has vowed.6  To declare something “Holy” was equivalent to vowing it to the Lord.  This proverb may have had Jephthah in view.  Even so, it said little more than to consider your vows carefully or you may end up like Jephthah, sacrificing your daughter for righteousness’ sake.

It was many years after that, when the Israelites were sacrificing their children to Baal, the Lord Jesus finally spoke to the prophet Jeremiah and said: Such sacrifices are something I never commanded them to make! They are something I never told them to do! Indeed, such a thing never even entered my mind!7  The first time I understood this passage, I thought it was the most disingenuous thing I had ever heard.  Actually, I went ballistic, “What did you expect them to think?!” I shrieked with that tone in my voice that said, “what, are you stupid or something?”

If you ever hear that I was struck by lightning, you’ll know why, though subsequent years of daily infusion of spiritual fruit8 have tempered my temper some, especially with the Lord.  And beginning to recognize the religious mind as a human phenomena as opposed to a divine one, that God is always reaching out to communicate to us through this ungodly barrier, hasn’t hurt.  Let’s face it, historically speaking God was late to the game with both a law and a religion.  There is no indication in Genesis that Cain’s (or Abel’s) offering was God’s idea.

At the designated time Cain brought some of the fruit of the ground for an offering to the Lord.9  It was either Cain’s idea or if the phrase And it happened at the end of days actually carries the meaning At the designated time that the translators of the NET have assigned it, it was Adam’s idea.  The Lord was pleased with Abel and his offering, but with Cain and his offering he was not pleased.  So Cain became very angry, and his expression was downcast.10  His religion and his worship were unacceptable, but his younger brother’s religion and worship was?  I am an older brother, believe me, I feel Cain’s anger and dejection.

Then the Lord said to Cain, “Why are you angry, and why is your expression downcast?  Is it not true that if you do what is right, you will be fine?  But if you do not do what is right, sin is crouching at the door.  It desires to dominate you, but you must subdue it.”11  My mom tells a story about a time when I was angry with the boy next door.  She tried to soothe my anger with counsel about Jesus and turning the other cheek.  Apparently, I didn’t get the message any better than Cain did.  I left the house, saying, “I’ll make him turn the other cheek.”  Cain subdued his brother Abel by killing him.  I don’t recall what I did to the boy next door.  I know he survived it.

What have you done? The Lord said to Cain.  The voice of your brother’s blood is crying out to me from the ground!  So now, you are banished from the ground, which has opened its mouth to receive your brother’s blood from your hand.  When you try to cultivate the ground it will no longer yield its best for you.  You will be a homeless wanderer on the earth.12  Cain said, My punishment is too great to endure!13

For a long time I believed Cain.  But as I look back now this banishment from his occupation as a tiller of the field sounds more like the events that became David’s life after the Lord forgave his sin.  Cain’s punishment would have been his death.  Now scripture rolls and boils and tumbles in my mind:  before the law was given, sin was in the world, but there is no accounting for sin when there is no law.14

So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God.  For when we were in the flesh, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death.  But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.15

The Lord is not slow concerning his promise, as some regard slowness, but is being patient toward you, because he does not wish for any to perish but for all to come to repentance.16  He was not slow to establish a law of specific commandments and punishments, or a religion of specific rites and obligations.  He was positively resistant to the idea.  He chose to drown all but eight human beings and start over rather than establish a law or a religion.  I can only assume that He relented when it proved to be the only way to communicate to and through the ungodliness of human religious minds.  Even as He gave the law and founded the Hebrew religion He resisted it, saying defiantly to Moses, I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.17

But that was all in my future the first time I understood Him to say, such a thing never even entered my mind!18  “All this started when you told Abraham to sacrifice his son Isaac,” I continued my rant.  “It culminates with God the Father sacrificing his only begotten Son, and somewhere in the middle of it all is Jephthah.  It never entered your mind that desperate people might think this was a good way to get your attention?”

I calmed down eventually and felt bad.  But I didn’t have some wonderful intuitive answer.  For me at the time it was a matter of brute faith.  I had to force myself to give the Lord Jesus the benefit of the doubt and simply believe that He is self-aware enough to determine the boundary between his thoughts and ours, to distinguish between his intent and his foreknowledge of our misunderstanding of that intent, and that He speaks sincerely and without guile.

Finally, with his feet firmly planted on earth, Jesus gave a definitive answer to Jephthah, to Israel and to me in the Sermon on the Mount: Again, you have heard that it was said to an older generation, “Do not break an oath, but fulfill your vows to the Lord.”  But I say to you, do not take oaths at all….Let your word be “Yes, yes” or “No, no.”  More than this is from the evil one.19  The NIV translated this verse:  “Simply, let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No’; anything beyond this comes from the evil one.”

Now if I ask, Why would Jesus consider Jephthah’s oath from the evil one? the answer seems fairly obvious.  If you really do hand the Ammonites over to me, Jephthah vowed to the Lord, then whoever is the first to come through the doors of my house to meet me when I return safely from fighting the Ammonites – he will belong to the Lord and I will offer him up as a burnt sacrifice.20  I’m going to give Jephthah the benefit of the doubt that he intended to offer a goat to bribe God to help him defeat the Ammonites, and he was willing to let God choose which, or any, or all, of his goats.  I think the translators of the NET have deliberately made Jephthah’s oath even more from the evil one.21

But imagine with me for a moment that Jephthah intended to bribe God with any or all of his goats.  God could have brought any goat, or as many goats as He wanted, out to meet Jephthah on his triumphant return.  But God didn’t bring any goats to meet Jephthah.  God wasn’t satisfied with goats as a bribe.  God wanted Jephthah’s daughter, his only child.  What was Jephthah to do?  Certainly God deserves to be bribed with something better than goats.

Jephthah acted on a kind of faith.  It would have been very difficult for him to see that the bribe, the oath, was the evil, and the thing that Jephthah should have repented.  To paraphrase Paul, I can testify that Jephthah was zealous for God, but his zeal was not in line with the truth.  For ignoring the righteousness that comes from God, and seeking instead to establish his own righteousness, he did not submit to God’s righteousness.22  But Jesus’ Sermon on the Mount and Paul’s letter to the Romans were not part of Jephthah’s socially constructed reality.  Why not? I began to wonder.

Why were You silent for so long? I asked the Lord.

 

Addendum: June 21, 2020
When I discovered that Proverbs 4:7 wasn’t in the Septuagint my first thought was, “Well, that figures!”  I talked with my brother about it.  He thought it was somewhere else but couldn’t find it.  I read all of Proverbs in English translation of the Elpenor Septuagint and didn’t recognize it in any other chapter.  I also did a search of the Greek words I imagined might underlie the English translation and didn’t discover it in Proverbs.  I haven’t searched every book in the Septuagint.

I don’t know for certain what Dad actually meant when he quoted it.  He suffered a stroke and couldn’t speak or write before it ever occurred to me to ask.  I had assumed that wisdom and understanding were science and engineering.  He idolized electrical engineers.  I had also assumed that he didn’t mean the Bible, especially my mother’s interpretation of it.  At least, the Bible wasn’t where I sought wisdom or understanding as a child.  Proverbs 2:1-12 is a fairly accurate description how I understand the disputable Proverbs 4:7 as I run its programming today.

Masoretic Text

Septuagint
Proverbs 2:1-12 (Tanakh) Proverbs 2:1-12 (NET) Proverbs 2:1-12 (NETS)

Proverbs 2:1-12 (English Elpenor)

My son, if thou wilt receive my words, and hide my commandments with thee; My son, if thou wilt receive my words, and hide my commandments with thee; My son, if, when you accept the saying of my commandment, you hide it with yourself, [My] son, if thou wilt receive the utterance of my commandment, and hide it with thee;
So that thou incline thine ear unto wisdom, and apply thine heart to understanding; by making your ear attentive to wisdom, and by turning your heart to understanding, your ear will be attentive to wisdom, and you shall incline your heart to understanding; yes, you shall incline it to the admonition of your son. thine ear shall hearken to wisdom; thou shalt also apply thine heart to understanding, and shalt apply it to the instruction of thy son.
Yea, if thou criest after knowledge, and liftest up thy voice for understanding; indeed, if you call out for discernment—shout loudly for understanding— For if you call upon wisdom and raise your voice for understanding, as well as seek perception with a loud voice, For it thou shalt call to wisdom, and utter thy voice for understanding; (τὴν δὲ αἴσθησιν ζητήσῃς μεγάλῃ τῇ φωνῇ was not translated into English.)
If thou seekest her as silver, and searchest for her as for hid treasures; if you seek it like silver, and search for it like hidden treasure, and if you seek it like silver and search for it like treasures, and if thou shalt seek it as silver, and search diligently for it as for treasures;
Then shalt thou understand the fear of the LORD, and find the knowledge of God. then you will understand how to fear the Lord, and you will discover knowledge about God. then you will understand the fear of the Lord, and you will find divine knowledge. then shalt thou understand the fear of the Lord, and find the knowledge of God.
For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding. For the Lord gives wisdom, and from his mouth comes knowledge and understanding. Because the Lord gives wisdom, also from his presence come knowledge and understanding, For the Lord gives wisdom; and from his presence [come] knowledge and understanding,
He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly. He stores up effective counsel for the upright, and is like a shield for those who live with integrity, and he stores up salvation for those who succeed; he will shield their journey and he treasures up salvation for them that walk uprightly: he will protect their way;
He keepeth the paths of judgment, and preserveth the way of his saints. to guard the paths of the righteous and to protect the way of his pious ones. to guard the ways of righteous deeds, and he will protect the way of the ones who revere him. that he may guard the righteous ways: and he will preserve the way of them that fear him.
Then shalt thou understand righteousness, and judgment, and equity; yea, every good path. Then you will understand righteousness and justice and equity—every good way. Then you will understand righteousness and judgment, and you will make all good courses straight. Then shalt thou understand righteousness, and judgment; and shalt direct all thy course aright.
When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul; For wisdom will enter your heart, and moral knowledge will be attractive to you. For if wisdom comes into your mind and perception seems pleasing to your soul, For if wisdom shall come into thine understanding, and discernment shall seem pleasing to thy soul,
Discretion shall preserve thee, understanding shall keep thee: Discretion will protect you, understanding will guard you, good counsel will guard you, and holy insight will protect you good counsel shall guard thee, and holy understanding shall keep thee;

Tables comparing Proverbs 4:7; 2:1; 2:2; 2:3; 2:4; 2:5; 2:6; 2:7; 2:8; 2:9, 2:10; 2:11; 2:12; Judges 11:29; Numbers 30:2 (30:3); Judges 11:36; 11:40; Proverbs 20:25; Jeremiah 19:5; Genesis 4:3; 4:4; 4:5; 4:6; 4:7; 4:10; 4:11; 4:12; 4:13; Judges 11:30 and 11:31 in the Tanakh, KJV and NET, and tables comparing Proverbs 4:7; 2:1; 2:2; 2:3; 2:4; 2:5; 2:6; 2:7; 2:8; 2:9; 2:10; 2:11; 2:12; Judges 11:29; Numbers 30:2 (30:3); Judges 11:36; 11:40; Proverbs 20:25; Jeremiah 19:5; Genesis 4:3; 4:4; 4:5; 4:6; 4:7; 4:10; 4:11; 4:12; 4:13; Judges 11:30 and 11:31 in the Septuagint (BLB and Elpenor) follow.

Proverbs 4:7 (Tanakh)

Proverbs 4:7 (KJV)

Proverbs 4:7 (NET)

Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding. Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding. Wisdom is supreme—so acquire wisdom, and whatever you acquire, acquire understanding!

Proverbs 4:7 (Septuagint BLB)

Proverbs 4:7 (Septuagint Elpenor)

N/A N/A

Proverbs 4:7 (NETS)

Proverbs 4:7 (English Elpenor)

N/A N/A

Proverbs 2:1 (Tanakh)

Proverbs 2:1 (KJV)

Proverbs 2:1 (NET)

My son, if thou wilt receive my words, and hide my commandments with thee; My son, if thou wilt receive my words, and hide my commandments with thee; My child, if you receive my words, and store up my commands inside yourself,

Proverbs 2:1 (Septuagint BLB)

Proverbs 2:1 (Septuagint Elpenor)

υἱέ ἐὰν δεξάμενος ῥῆσιν ἐμῆς ἐντολῆς κρύψῃς παρὰ σεαυτῷ ΥΙΕ, ἐὰν δεξάμενος ῥῆσιν ἐμῆς ἐντολῆς κρύψῃς παρὰ σεαυτῷ

Proverbs 2:1 (NETS)

Proverbs 2:1 (English Elpenor)

My son, if, when you accept the saying of my commandment, you hide it with yourself, [My] son, if thou wilt receive the utterance of my commandment, and hide it with thee;

Proverbs 2:2 (Tanakh)

Proverbs 2:2 (KJV)

Proverbs 2:2 (NET)

So that thou incline thine ear unto wisdom, and apply thine heart to understanding; So that thou incline thine ear unto wisdom, and apply thine heart to understanding; by making your ear attentive to wisdom, and by turning your heart to understanding,

Proverbs 2:2 (Septuagint BLB)

Proverbs 2:2 (Septuagint Elpenor)

ὑπακούσεται σοφίας τὸ οὖς σου καὶ παραβαλεῗς καρδίαν σου εἰς σύνεσιν παραβαλεῗς δὲ αὐτὴν ἐπὶ νουθέτησιν τῷ υἱῷ σου ὑπακούσεται σοφία τὸ οὖς σου, καὶ παραβαλεῖς καρδίαν σου εἰς σύνεσιν, παραβαλεῖς δὲ αὐτὴν ἐπὶ νουθέτησιν τῷ υἱῷ σου

Proverbs 2:2 (NETS)

Proverbs 2:2 (English Elpenor)

your ear will be attentive to wisdom, and you shall incline your heart to understanding; yes, you shall incline it to the admonition of your son. thine ear shall hearken to wisdom; thou shalt also apply thine heart to understanding, and shalt apply it to the instruction of thy son.

Proverbs 2:3 (Tanakh)

Proverbs 2:3 (KJV)

Proverbs 2:3 (NET)

Yea, if thou criest after knowledge, and liftest up thy voice for understanding; Yea, if thou criest after knowledge, and liftest up thy voice for understanding; indeed, if you call out for discernment—shout loudly for understanding—

Proverbs 2:3 (Septuagint BLB)

Proverbs 2:3 (Septuagint Elpenor)

ἐὰν γὰρ τὴν σοφίαν ἐπικαλέσῃ καὶ τῇ συνέσει δῷς φωνήν σου τὴν δὲ αἴσθησιν ζητήσῃς μεγάλῃ τῇ φωνῇ ἐὰν γὰρ τὴν σοφίαν ἐπικαλέσῃ καὶ τῇ συνέσει δῷς φωνήν σου, τὴν δὲ αἴσθησιν ζητήσῃς μεγάλῃ τῇ φωνῇ

Proverbs 2:3 (NETS)

Proverbs 2:3 (English Elpenor)

For if you call upon wisdom and raise your voice for understanding, as well as seek perception with a loud voice, For it thou shalt call to wisdom, and utter thy voice for understanding;

Proverbs 2:4 (Tanakh)

Proverbs 2:4 (KJV)

Proverbs 2:4 (NET)

If thou seekest her as silver, and searchest for her as for hid treasures; If thou seekest her as silver, and searchest for her as for hid treasures; if you seek it like silver, and search for it like hidden treasure,

Proverbs 2:4 (Septuagint BLB)

Proverbs 2:4 (Septuagint Elpenor)

καὶ ἐὰν ζητήσῃς αὐτὴν ὡς ἀργύριον καὶ ὡς θησαυροὺς ἐξερευνήσῃς αὐτήν καὶ ἐὰν ζητήσῃς αὐτὴν ὡς ἀργύριον καὶ ὡς θησαυροὺς ἐξερευνήσῃς αὐτήν

Proverbs 2:4 (NETS)

Proverbs 2:4 (English Elpenor)

and if you seek it like silver and search for it like treasures, and if thou shalt seek it as silver, and search diligently for it as for treasures;

Proverbs 2:5 (Tanakh)

Proverbs 2:5 (KJV)

Proverbs 2:5 (NET)

Then shalt thou understand the fear of the LORD, and find the knowledge of God. Then shalt thou understand the fear of the LORD, and find the knowledge of God. then you will understand how to fear the Lord, and you will discover knowledge about God.

Proverbs 2:5 (Septuagint BLB)

Proverbs 2:5 (Septuagint Elpenor)

τότε συνήσεις φόβον κυρίου καὶ ἐπίγνωσιν θεοῦ εὑρήσεις τότε συνήσεις φόβον Κυρίου καὶ ἐπίγνωσιν Θεοῦ εὑρήσεις

Proverbs 2:5 (NETS)

Proverbs 2:5 (English Elpenor)

then you will understand the fear of the Lord, and you will find divine knowledge. then shalt thou understand the fear of the Lord, and find the knowledge of God.

Proverbs 2:6 (Tanakh)

Proverbs 2:6 (KJV)

Proverbs 2:6 (NET)

For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding. For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding. For the Lord gives wisdom, and from his mouth comes knowledge and understanding.

Proverbs 2:6 (Septuagint BLB)

Proverbs 2:6 (Septuagint Elpenor)

ὅτι κύριος δίδωσιν σοφίαν καὶ ἀπὸ προσώπου αὐτοῦ γνῶσις καὶ σύνεσις ὅτι Κύριος δίδωσι σοφίαν, καὶ ἀπὸ προσώπου αὐτοῦ γνῶσις καὶ σύνεσις

Proverbs 2:6 (NETS)

Proverbs 2:6 (English Elpenor)

Because the Lord gives wisdom, also from his presence come knowledge and understanding, For the Lord gives wisdom; and from his presence [come] knowledge and understanding,

Proverbs 2:7 (Tanakh)

Proverbs 2:7 (KJV)

Proverbs 2:7 (NET)

He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly. He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly. He stores up effective counsel for the upright, and is like a shield for those who live with integrity,

Proverbs 2:7 (Septuagint BLB)

Proverbs 2:7 (Septuagint Elpenor)

καὶ θησαυρίζει τοῗς κατορθοῦσι σωτηρίαν ὑπερασπιεῗ τὴν πορείαν αὐτῶν καὶ θησαυρίζει τοῖς κατορθοῦσι σωτηρίαν, ὑπερασπιεῖ τὴν πορείαν αὐτῶν

Proverbs 2:7 (NETS)

Proverbs 2:7 (English Elpenor)

and he stores up salvation for those who succeed; he will shield their journey and he treasures up salvation for them that walk uprightly: he will protect their way;

Proverbs 2:8 (Tanakh)

Proverbs 2:8 (KJV)

Proverbs 2:8 (NET)

He keepeth the paths of judgment, and preserveth the way of his saints. He keepeth the paths of judgment, and preserveth the way of his saints. to guard the paths of the righteous and to protect the way of his pious ones.

Proverbs 2:8 (Septuagint BLB)

Proverbs 2:8 (Septuagint Elpenor)

τοῦ φυλάξαι ὁδοὺς δικαιωμάτων καὶ ὁδὸν εὐλαβουμένων αὐτὸν διαφυλάξει τοῦ φυλάξαι ὁδοὺς δικαιωμάτων καὶ ὁδὸν εὐλαβουμένων αὐτὸν διαφυλάξει

Proverbs 2:8 (NETS)

Proverbs 2:8 (English Elpenor)

to guard the ways of righteous deeds, and he will protect the way of the ones who revere him. that he may guard the righteous ways: and he will preserve the way of them that fear him.

Proverbs 2:9 (Tanakh)

Proverbs 2:9 (KJV)

Proverbs 2:9 (NET)

Then shalt thou understand righteousness, and judgment, and equity; yea, every good path. Then shalt thou understand righteousness, and judgment, and equity; yea, every good path. Then you will understand righteousness and justice and equity—every good way.

Proverbs 2:9 (Septuagint BLB)

Proverbs 2:9 (Septuagint Elpenor)

τότε συνήσεις δικαιοσύνην καὶ κρίμα καὶ κατορθώσεις πάντας ἄξονας ἀγαθούς τότε συνήσεις δικαιοσύνην καὶ κρίμα καὶ κατορθώσεις πάντας ἄξονας ἀγαθούς

Proverbs 2:9 (NETS)

Proverbs 2:9 (English Elpenor)

Then you will understand righteousness and judgment, and you will make all good courses straight. Then shalt thou understand righteousness, and judgment; and shalt direct all thy course aright.

Proverbs 2:10 (Tanakh)

Proverbs 2:10 (KJV)

Proverbs 2:10 (NET)

When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul; For wisdom shall enter into thy heart, And knowledge shall be pleasant unto thy soul; For wisdom will enter your heart, and moral knowledge will be attractive to you.

Proverbs 2:10 (Septuagint BLB)

Proverbs 2:10 (Septuagint Elpenor)

ἐὰν γὰρ ἔλθῃ ἡ σοφία εἰς σὴν διάνοιαν ἡ δὲ αἴσθησις τῇ σῇ ψυχῇ καλὴ εἶναι δόξῃ ἐὰν γὰρ ἔλθῃ ἡ σοφία εἰς σὴν διάνοιαν, ἡ δὲ αἴσθησις τῇ σῇ ψυχῇ καλὴ εἶναι δόξῃ

Proverbs 2:10 (NETS)

Proverbs 2:10 (English Elpenor)

For if wisdom comes into your mind and perception seems pleasing to your soul, For if wisdom shall come into thine understanding, and discernment shall seem pleasing to thy soul,

Proverbs 2:11 (Tanakh)

Proverbs 2:11 (KJV)

Proverbs 2:11 (NET)

Discretion shall preserve thee, understanding shall keep thee: Discretion shall preserve thee, understanding shall keep thee: Discretion will protect you, understanding will guard you,

Proverbs 2:11 (Septuagint BLB)

Proverbs 2:11 (Septuagint Elpenor)

βουλὴ καλὴ φυλάξει σε ἔννοια δὲ ὁσία τηρήσει σε βουλὴ καλὴ φυλάξει σε, ἔννοια δὲ ὁσία τηρήσει σε

Proverbs 2:11 (NETS)

Proverbs 2:11 (English Elpenor)

good counsel will guard you, and holy insight will protect you good counsel shall guard thee, and holy understanding shall keep thee;

Proverbs 2:12 (Tanakh)

Proverbs 2:12 (KJV)

Proverbs 2:12 (NET)

To deliver thee from the way of the evil man, from the man that speaketh froward things; To deliver thee from the way of the evil man, from the man that speaketh froward things; to deliver you from the way of the wicked, from those speaking perversity,

Proverbs 2:12 (Septuagint BLB)

Proverbs 2:12 (Septuagint Elpenor)

ἵνα ῥύσηταί σε ἀπὸ ὁδοῦ κακῆς καὶ ἀπὸ ἀνδρὸς λαλοῦντος μηδὲν πιστόν ἵνα ρύσηταί σε ἀπὸ ὁδοῦ κακῆς καὶ ἀπὸ ἀνδρὸς λαλοῦντος μηδὲν πιστόν

Proverbs 2:12 (NETS)

Proverbs 2:12 (English Elpenor)

in order that it can rescue you from an evil way and from a man who speaks nothing reliable. to deliver thee from the evil way, and from the man that speaks nothing faithfully.

Judges 11:29 (Tanakh)

Judges 11:29 (KJV)

Judges 11:29 (NET)

Then the Spirit of the LORD came upon Jephthah, and he passed over Gilead, and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh of Gilead he passed over unto the children of Ammon. Then the Spirit of the LORD came upon Jephthah, and he passed over Gilead, and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh of Gilead he passed over unto the children of Ammon. The Lord’s Spirit empowered Jephthah.  He passed through Gilead and Manasseh and went to Mizpah in Gilead. From there he approached the Ammonites.

Judges 11:29 (Septuagint BLB)

Judges 11:29 (Septuagint Elpenor)

καὶ ἐγενήθη ἐπὶ Ιεφθαε πνεῦμα κυρίου καὶ διέβη τὴν γῆν Γαλααδ καὶ τὸν Μανασση καὶ διέβη τὴν σκοπιὰν Γαλααδ καὶ ἀπὸ σκοπιᾶς Γαλααδ εἰς τὸ πέραν υἱῶν Αμμων Καὶ ἐγένετο ἐπὶ ᾿Ιεφθάε πνεῦμα Κυρίου, καὶ παρῆλθε τὸν Γαλαὰδ καὶ τὸν Μανασσῆ καὶ παρῆλθε τὴν σκοπιὰν Γαλαὰδ εἰς τὸ πέραν υἱῶν ᾿Αμμών

Judges 11:29 (NETS)

Judges 11:29 (English Elpenor)

And a spirit of the Lord came upon Iephthae, and he passed through the land of Galaad and Manasses.  And he passed through the vantage point of Galaad and from the vantage point of Galaad to the other side of the sons of Ammon. And the spirit of the Lord came upon Jephthae, and he passed over Galaad, and Manasse, and passed by the watch-tower of Galaad to the other side of the children of Ammon.

Numbers 30:3 (Tanakh)

Numbers 30:2 (KJV)

Numbers 30:2 (NET)

When a man voweth a vow unto HaShem, or sweareth an oath to bind his soul with a bond, he shall not break his word; he shall do according to all that proceedeth out of his mouth. If a man vow a vow unto the LORD, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth. If a man makes a vow to the Lord or takes an oath of binding obligation on himself, he must not break his word, but must do whatever he has promised.

Numbers 30:2 (Septuagint BLB)

Numbers 30:3 (Septuagint Elpenor)

ἄνθρωπος ἄνθρωπος ὃς ἂν εὔξηται εὐχὴν κυρίῳ ἢ ὀμόσῃ ὅρκον ἢ ὁρίσηται ὁρισμῷ περὶ τῆς ψυχῆς αὐτοῦ οὐ βεβηλώσει τὸ ῥῆμα αὐτοῦ πάντα ὅσα ἐὰν ἐξέλθῃ ἐκ τοῦ στόματος αὐτοῦ ποιήσει ἄνθρωπος ἄνθρωπος, ὃς ἂν εὔξηται εὐχὴν Κυρίῳ ἢ ὀμόσῃ ὅρκον ἢ ὁρίσηται ὁρισμῷ περὶ τῆς ψυχῆς αὐτοῦ, οὐ βεβηλώσει τὸ ρῆμα αὐτοῦ· πάντα ὅσα ἂν ἐξέλθῃ ἐκ τοῦ στόματος αὐτοῦ, ποιήσει

Numbers 30:3 (NETS)

Numbers 30:3 (English Elpenor)

Person by person—if he vows a vow to the Lord or swears an oath or determines for himself with determination about his soul, he shall not profane his word; everything that proceeds out of his mouth he shall do. Whatsoever man shall vow a vow to the Lord, or swear an oath, or bind himself with an obligation upon his soul, he shall not break his word; all that shall come out of his mouth he shall do.

Judges 11:36 (Tanakh)

Judges 11:36 (KJV)

Judges 11:36 (NET)

And she said unto him, My father, if thou hast opened thy mouth unto the LORD, do to me according to that which hath proceeded out of thy mouth; forasmuch as the LORD hath taken vengeance for thee of thine enemies, even of the children of Ammon. And she said unto him, My father, if thou hast opened thy mouth unto the LORD, do to me according to that which hath proceeded out of thy mouth; forasmuch as the LORD hath taken vengeance for thee of thine enemies, even of the children of Ammon. She said to him, “My father, since you made an oath to the Lord, do to me as you promised.  After all, the Lord vindicated you before your enemies, the Ammonites.”

Judges 11:36 (Septuagint BLB)

Judges 11:36 (Septuagint Elpenor)

καὶ εἶπεν πρὸς αὐτόν πάτερ μου εἰ ἐν ἐμοὶ ἤνοιξας τὸ στόμα σου πρὸς κύριον ποίει μοι ὃν τρόπον ἐξῆλθεν ἐκ τοῦ στόματός σου ἀνθ᾽ ὧν ἐποίησέν σοι κύριος ἐκδικήσεις ἐκ τῶν ἐχθρῶν σου ἐκ τῶν υἱῶν Αμμων δὲ εἶπε πρὸς αὐτόν· πάτερ, ἤνοιξας τὸ στόμα σου πρὸς Κύριον; ποίησόν μοι ὃν τρόπον ἐξῆλθεν ἐκ στόματός σου, ἐν τῷ ποιῆσαί σοι Κύριον ἐκδίκησιν τῶν ἐχθρῶν σου ἀπὸ τῶν υἱῶν ᾿Αμμών

Judges 11:36 (NETS)

Judges 11:36 (English Elpenor)

And she said to him, “My father, if against me you have opened your mouth to the Lord, do to me as it came out of your mouth, now that the Lord has exacted vengeance for you from your enemies, from the sons of Ammon.” And she said to him, Father, hast thou opened thy mouth to the Lord?  Do to me accordingly as [the word] went out of thy mouth, in that the Lord has wrought vengeance for thee on thine enemies of the children of Ammon.

Judges 11:40 (Tanakh)

Judges 11:40 (KJV)

Judges 11:40 (NET)

That the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in a year. That the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in a year. Every year Israelite women commemorate the daughter of Jephthah the Gileadite for four days.

Judges 11:40 (Septuagint BLB)

Judges 11:40 (Septuagint Elpenor)

ἐξ ἡμερῶν εἰς ἡμέρας συνεπορεύοντο αἱ θυγατέρες Ισραηλ θρηνεῗν τὴν θυγατέρα Ιεφθαε τοῦ Γαλααδίτου τέσσαρας ἡμέρας ἐν τῷ ἐνιαυτῷ ἀπὸ ἡμερῶν εἰς ἡμέρας ἐπορεύοντο θυγατέρες ᾿Ισραὴλ θρηνεῖν τὴν θυγατέρα ᾿Ιεφθάε τοῦ Γαλααδίτου ἐπὶ τέσσαρας ἡμέρας ἐν τῷ ἐνιαυτῷ

Judges 11:40 (NETS)

Judges 11:40 (English Elpenor)

from days to days the daughters of Israel would go together to lament the daughter of Iephthae the Galaadite, four days in the year. and it was an ordinance in Israel, [That] the daughters of Israel went from year to year to bewail the daughter of Jephtha the Galaadite for four days in a year.

Proverbs 20:25 (Tanakh)

Proverbs 20:25 (KJV)

Proverbs 20:25 (NET)

It is a snare to the man who devoureth that which is holy, and after vows to make enquiry. It is a snare to the man who devoureth that which is holy, and after vows to make enquiry. It is a snare for a person to rashly cry, “Holy!” and only afterward to consider what he has vowed.

Proverbs 20:25 (Septuagint BLB)

Proverbs 20:25 (Septuagint Elpenor)

παγὶς ἀνδρὶ ταχύ τι τῶν ἰδίων ἁγιάσαι μετὰ γὰρ τὸ εὔξασθαι μετανοεῗν γίνεται παγὶς ἀνδρὶ ταχύ τι τῶν ἰδίων ἁγιάσαι, μετὰ γὰρ τὸ εὔξασθαι μετανοεῖν γίνεται

Proverbs 20:25 (NETS)

Proverbs 20:25 (English Elpenor)

Quickly to consecrate something of his own is a snare to a man, for after making a vow a change of mind can happen. It is a snare to a man hastily to consecrate some of his own property: for [in that case] repentance comes after vowing.

Jeremiah 19:5 (Tanakh)

Jeremiah 19:5 (KJV)

Jeremiah 19:5 (NET)

They have built also the high places of Baal, to burn their sons with fire for burnt offerings unto Baal, which I commanded not, nor spake it, neither came it into my mind: They have built also the high places of Baal, to burn their sons with fire for burnt offerings unto Baal, which I commanded not, nor spake it, neither came it into my mind: They have built places here for worship of the god Baal so that they could sacrifice their children as burnt offerings to him in the fire.  Such sacrifices are something I never commanded them to make.  They are something I never told them to do! Indeed, such a thing never even entered my mind.

Jeremiah 19:5 (Septuagint BLB)

Jeremiah 19:5 (Septuagint Elpenor)

καὶ ᾠκοδόμησαν ὑψηλὰ τῇ Βααλ τοῦ κατακαίειν τοὺς υἱοὺς αὐτῶν ἐν πυρί ἃ οὐκ ἐνετειλάμην οὐδὲ ἐλάλησα οὐδὲ διενοήθην ἐν τῇ καρδίᾳ μου καὶ ᾠκοδόμησαν ὑψηλὰ τῇ Βάαλ τοῦ κατακαίειν τοὺς υἱοὺς αὐτῶν ἐν πυρί, ἃ οὐκ ἐνετειλάμην οὐδὲ διενοήθην ἐν τῇ καρδίᾳ μου

Jeremiah 19:5 (NETS)

Jeremiah 19:5 (English Elpenor)

and built high places of the goddess Baal to burn their sons with fire, which things I did not command nor intended in my heart. and built high places for Baal, to burn their children in the fire, which things I commanded not, neither did I design [them] in my heart:

Genesis 4:3 (Tanakh)

Genesis 4:3 (KJV)

Genesis 4:3 (NET)

And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto HaShem. And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD. At the designated time Cain brought some of the fruit of the ground for an offering to the Lord.

Genesis 4:3 (Septuagint BLB)

Genesis 4:3 (Septuagint Elpenor)

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

Genesis 4:3 (NETS)

Genesis 4:3 (English Elpenor)

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

Genesis 4:4 (Tanakh)

Genesis 4:4 (KJV)

Genesis 4:4 (NET)

And Abel, he also brought of the firstlings of his flock and of the fat thereof.  And HaShem had respect unto Abel and to his offering; And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering: But Abel brought some of the firstborn of his flock—even the fattest of them. And the Lord was pleased with Abel and his offering,

Genesis 4:4 (Septuagint BLB)

Genesis 4:4 (Septuagint Elpenor)

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

Genesis 4:4 (NETS)

Genesis 4:4 (English Elpenor)

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

Genesis 4:5 (Tanakh)

Genesis 4:5 (KJV)

Genesis 4:5 (NET)

but unto Cain and to his offering He had not respect.  And Cain was very wroth, and his countenance fell. But unto Cain and to his offering he had not respect.  And Cain was very wroth, and his countenance fell. but with Cain and his offering he was not pleased.  So Cain became very angry, and his expression was downcast.

Genesis 4:5 (Septuagint BLB)

Genesis 4:5 (Septuagint Elpenor)

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

Genesis 4:5 (NETS)

Genesis 4:5 (English Elpenor)

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

Genesis 4:6 (Tanakh)

Genesis 4:6 (KJV)

Genesis 4:6 (NET)

And HaShem said unto Cain: ‘Why art thou wroth? and why is thy countenance fallen? And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen? Then the Lord said to Cain, “Why are you angry, and why is your expression downcast?

Genesis 4:6 (Septuagint BLB)

Genesis 4:6 (Septuagint Elpenor)

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

Genesis 4:6 (NETS)

Genesis 4:6 (English Elpenor)

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

Genesis 4:7 (Tanakh)

Genesis 4:7 (KJV)

Genesis 4:7 (NET)

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

Genesis 4:7 (Septuagint BLB)

Genesis 4:7 (Septuagint Elpenor)

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

Genesis 4:7 (NETS)

Genesis 4:7 (English Elpenor)

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

Genesis 4:10 (Tanakh)

Genesis 4:10 (KJV)

Genesis 4:10 (NET)

And He said: ‘What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground. And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground. But the Lord said, “What have you done?  The voice of your brother’s blood is crying out to me from the ground!

Genesis 4:10 (Septuagint BLB)

Genesis 4:10 (Septuagint Elpenor)

καὶ εἶπεν θεός τί ἐποίησας φωνὴ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρός με ἐκ τῆς γῆς καί εἶπε Κύριος· τί πεποίηκας; φωνὴ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρός με ἐκ τῆς γῆς

Genesis 4:10 (NETS)

Genesis 4:10 (English Elpenor)

And God said, “What have you done?  The voice of your brother’s blood is crying out to me from the earth! And the Lord said, What hast thou done? the voice of thy brother’s blood cries to me out of the ground.

Genesis 4:11 (Tanakh)

Genesis 4:11 (KJV)

Genesis 4:11 (NET)

And now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from thy hand. And now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand; So now you are banished from the ground, which has opened its mouth to receive your brother’s blood from your hand.

Genesis 4:11 (Septuagint BLB)

Genesis 4:11 (Septuagint Elpenor)

καὶ νῦν ἐπικατάρατος σὺ ἀπὸ τῆς γῆς ἣ ἔχανεν τὸ στόμα αὐτῆς δέξασθαι τὸ αἷμα τοῦ ἀδελφοῦ σου ἐκ τῆς χειρός σου καὶ νῦν ἐπικατάρατος σὺ ἀπὸ τῆς γῆς, ἣ ἔχανε τὸ στόμα αὐτῆς δέξασθαι τὸ αἷμα τοῦ ἀδελφοῦ σου ἐκ τῆς χειρός σου

Genesis 4:11 (NETS)

Genesis 4:11 (English Elpenor)

And now you are cursed from the earth, which has opened wide its mouth to receive your brother’s blood from your hand. And now thou [art] cursed from the earth which has opened her mouth to receive thy brother’s blood from thy hand.

Genesis 4:12 (Tanakh)

Genesis 4:12 (KJV)

Genesis 4:12 (NET)

When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be in the earth.’ When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. When you try to cultivate the ground it will no longer yield its best for you.  You will be a homeless wanderer on the earth.”

Genesis 4:12 (Septuagint BLB)

Genesis 4:12 (Septuagint Elpenor)

ὅτι ἐργᾷ τὴν γῆν καὶ οὐ προσθήσει τὴν ἰσχὺν αὐτῆς δοῦναί σοι στένων καὶ τρέμων ἔσῃ ἐπὶ τῆς γῆς ὅτε ἐργᾷ τὴν γῆν, καὶ οὐ προσθήσει τὴν ἰσχὺν αὐτῆς δοῦναί σοι· στένων καὶ τρέμων ἔσῃ ἐπὶ τῆς γῆς

Genesis 4:12 (NETS)

Genesis 4:12 (English Elpenor)

For you will till the earth, and it will not continue to yield its strength to you; you will be groaning and trembling on the earth.” When thou tillest the earth, then it shall not continue to give its strength to thee: thou shalt be groaning and trembling on the earth.

Genesis 4:13 (Tanakh)

Genesis 4:13 (KJV)

Genesis 4:13 (NET)

And Cain said unto HaShem: ‘My punishment is greater than I can bear. And Cain said unto the LORD, My punishment is greater than I can bear. Then Cain said to the Lord, “My punishment is too great to endure!

Genesis 4:13 (Septuagint BLB)

Genesis 4:13 (Septuagint Elpenor)

καὶ εἶπεν Καιν πρὸς τὸν κύριον μείζων ἡ αἰτία μου τοῦ ἀφεθῆναί με καὶ εἶπε Κάϊν πρὸς Κύριον τὸν Θεόν· μείζων ἡ αἰτία μου τοῦ ἀφεθῆναί με

Genesis 4:13 (NETS)

Genesis 4:13 (English Elpenor)

And Kain said to the Lord, “My guilt is too great for me to be forgiven! And Cain said to the Lord God, My crime [is] too great for me to be forgiven.

Judges 11:30 (Tanakh)

Judges 11:30 (KJV)

Judges 11:30 (NET)

And Jephthah vowed a vow unto the LORD, and said, If thou shalt without fail deliver the children of Ammon into mine hands, And Jephthah vowed a vow unto the LORD, and said, If thou shalt without fail deliver the children of Ammon into mine hands, Jephthah made a vow to the Lord, saying, “If you really do hand the Ammonites over to me,

Judges 11:30 (Septuagint BLB)

Judges 11:30 (Septuagint Elpenor)

καὶ ηὔξατο Ιεφθαε εὐχὴν τῷ κυρίῳ καὶ εἶπεν ἐὰν παραδώσει παραδῷς μοι τοὺς υἱοὺς Αμμων ἐν χειρί μου καὶ ηὔξατο ᾿Ιεφθάε εὐχὴν τῷ Κυρίῳ καὶ εἶπεν· ἐὰν διδοὺς δῷς μοι τοὺς υἱοὺς ᾿Αμμὼν ἐν τῇ χειρί μου

Judges 11:30 (NETS)

Judges 11:30 (English Elpenor)

And Iephthae vowed a vow to the Lord and said, “If with a giving over, you will give over to me the sons of Ammon in my hand, And Jephthae vowed a vow to the Lord, and said, If thou wilt indeed deliver the children of Ammon into my hand,

Judges 11:31 (Tanakh)

Judges 11:31 (KJV)

Judges 11:31 (NET)

Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the LORD’s, and I will offer it up for a burnt offering. Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the LORD’S, and I will offer it up for a burnt offering. then whoever is the first to come through the doors of my house to meet me when I return safely from fighting the Ammonites—he will belong to the Lord and I will offer him up as a burnt sacrifice.”

Judges 11:31 (Septuagint BLB)

Judges 11:31 (Septuagint Elpenor)

καὶ ἔσται ὃς ἂν ἐξέλθῃ ἐκ τῶν θυρῶν τοῦ οἴκου μου εἰς ἀπάντησίν μου ἐν τῷ ἐπιστρέψαι με ἐν εἰρήνῃ ἀπὸ τῶν υἱῶν Αμμων καὶ ἔσται τῷ κυρίῳ καὶ ἀνοίσω αὐτὸν ὁλοκαύτωμα καὶ ἔσται ἐκπορευόμενος, ὃς ἂν ἐξέλθῃ ἀπὸ τῆς θύρας τοῦ οἴκου μου εἰς συνάντησίν μου ἐν τῷ ἐπιστρέφειν με ἐν εἰρήνῃ ἀπὸ υἱῶν ᾿Αμμών, καὶ ἔσται τῷ Κυρίῳ ἀνοίσω αὐτὸν ὁλοκαύτωμα

Judges 11:31 (NETS)

Judges 11:31 (English Elpenor)

it shall also be that whoever comes out of the doors of my house to meet me, when I return in peace from the sons of Ammon, shall also be the Lord’s, and I will offer him up as a whole burnt offering.” then it shall come to pass that whosoever shall first come out of the door of my house to meet me when I return in peace from the children of Ammon, he shall be the Lord’s: I will offer him up for a whole-burnt-offering.

 


1 Judges 11:29a (NET)

2 Numbers 30:2 (NET)

3 Judges 11:36 (NET)

4 Judges 11:40 (NET)

5 Matthew 10:37b (NET)

6 Proverbs 20:25 (NET)

7 Jeremiah 19:5bc (NET)

9 Genesis 4:3 (NET)

10 Genesis 4:4b, 5 (NET)

11 Geneis 4:6, 7 (NET)

12 Genesis 4:10-12 (NET)  When thou tillest the earth, then it shall not continue to give its strength to thee: thou shalt be groaning and trembling on the earth. Genesis 4:12 (Elpenor English)

13 Genesis 4:13 (NET)

14 Romans 5:13 (NET)

15 Romans 7:4-6 (NET)

16 2 Peter 3:9 (NET) Table

17 Exodus 33:19b (NET) Table

18 Jeremiah 19:5 (NET)

19 Matthew 5:33, 34a, 37 (NET)

20 Judges 11:30, 31 (NET)

21 Consider the same passage in the KJV: And Jephthah vowed a vow unto the LORD, and said, If thou shalt without fail deliver the children of Ammon into mine hands, Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the LORD’S, and I will offer it up for a burnt offering.

22 Paraphrase of Romans 10:2, 3 (NET)