Hannah’s Prayer, Part 5

He will keep the feet of His holy ones, Hannah’s prayer continued, but the wicked shall be put to silence in darkness; for not by strength shall man prevail.[1]  Only the third clause gets any corroboration from the Septuagint.  I’ll examine the first two clauses in detail using Morfix online.

Morfix translates contemporary Hebrew, not necessarily or exclusively biblical Hebrew, but it’s the online source I’ve found to begin to get a handle on Hebrew homographs.  I copied the Hebrew word from the Engish/Hebrew Tanakh on Chabad.org.  If I got no result when I pasted it into Morfix I tried the same word (without vowel points) from the NET parallel Hebrew.  (I’m assuming for the moment the failure has something to do with the way my copy/paste function handles vowel points.)

Masoretic Text

Septuagint
1 Samuel 2:9a (Tanakh) 1 Samuel 2:9a (NET) 1 Reigns 2:9a (NETS)

1 Kings 2:9a (Elpenor English)

He will keep the feet of His holy ones, He watches over his holy ones, “Granting the prayer to the one who prays, granting his petition to him that prays;

1 Samuel 2:9a

Hebrew Tanakh Homographs English Definitions
רַגְלֵ֚י the feet רֶגֶל leg; stem (of a goblet, wineglass); foot; (prosody) meter; ברגל – on foot, by foot
רֶגֶל (Jewish ritual) each of the three pilgrimage festivals (Sukkot, Passover, or Shavuot); (biblical) time, occasion
רִגֵּל to spy; to tail, to shadow
חֲסִידָיו֙ of his holy ones חָסִיד Hassid (follower of a Hassidic sect); follower of, aficionado, “fan”, devotee; (literary) devout person, God-fearing person, religiously observant person; righteous, pious, kind
כתיב כְּתִיב spelling[2]
חֲסִידָו֙ חסידו N/A
ישמר יִשְׁמֹ֔ר He will keep שִׁמֵּר to preserve; to maintain
שָׁמַר to guard; to safeguard; to watch, to supervise; to keep, to maintain; to observe (rules)
נִשְׁמַר to be kept, to be safeguarded; to be maintained; to be saved, to be reserved; to be observed, to be fulfilled (a rule, regulation, directive)
שֻׁמַּר to be preserved, to be pickled

There doesn’t appear to be any way to derive granting his petition to him that prays from Hebrew homographs of the Masoretic text.  I note that He will keep the feet of His holy ones might be considered a more general analog relative to the specificity of granting his petition to him that prays to Hannah’s own circumstance (1 Samuel 1:10-20).

Masoretic Text

Septuagint
1 Samuel 2:9b (Tanakh) 1 Samuel 2:9b (NET) 1 Reigns 2:9b (NETS)

1 Kings 2:9 (Elpenor English)

but the wicked shall be put to silence in darkness; but the wicked are made speechless in the darkness, he has even blessed the years of the righteous, and he blesses the years of the righteous,

1 Samuel 2:9b

Hebrew Tanakh Homographs English Definitions
ורשעים וּרְשָׁעִ֖ים but the wicked רָשָׁע evil person; criminal
בחשך בַּח֣שֶׁךְ in darkness חֹשֶׁךְ darkness; evil, forces of darkness
חָשֵׁךְ (flowery) dark, gloomy, lifeless
ידמו יִדָּ֑מּוּ shall be put to silence דָּמָה to resemble; (flowery) to seem, to appear
דִּמָּה to imagine; to conceptualize, to visualize; to compare
הִדְמָה to simulate
הִדַּמָּה to model oneself on, to copy, to ape; (phonetics) to be assimilated
דָּמַם (literary) to silence, to quieten; (literary) to cease moving, to stand still
נָדַם (literary) to be silent, to be silenced, to be quiet
נִדְמָה to resemble, to be similar to

Again, it doesn’t seem possible to derive and he blesses the years of the righteous from homographs of the Hebrew of the Masoretic text.  I note that but the wicked shall be put to silence in darkness is the logical inverse of and he blesses the years of the righteous, contrasting the death of the wicked to the life of the righteous.  Someone made a deliberate change, but whom?

He lifts up the poor from the earth, and raises the needy from the dunghill; to seat him with the princes of the people, and causing them to inherit the throne of glory (Table): granting his petition to him that prays; and he blesses the years of the righteous, for by strength cannot man prevail (Table).[3]  This certainly directs my thoughts to Jesus, specifically his petition: Father, forgive them, for they don’t know what they are doing.[4]

The same verses from the Masoretic text, not so much: He raiseth up the poor out of the dust, He lifteth up the needy from the dung-hill, to make them sit with princes, and inherit the throne of glory; for the pillars of the earth are HaShem’S, and He hath set the world upon them (Table). He will keep the feet of His holy ones, but the wicked shall be put to silence in darkness; for not by strength shall man prevail (Table).[5]

When I consider that the Masoretes’ attempt “to decipher the authentic word of God and eliminate the dissimilarities” of the “many disparities of the Torah [that] emerged as countless scribes wrote numerous scrolls” was guided by “their ultimate goal…to uphold the traditions of the Jewish people,”[6] I think the Septuagint may be more original here.  The translation—but the wicked shall be put to silence in darkness—is somewhat clever.  But it scarcely hides the Masoretes’ profound wish that the wicked shall be cut off in darkness,[7] if the wicked are understood as those pesky believers who kept finding Jesus in the Hebrew Scriptures.  As such, it provides a tacit acknowledgement that petition was original here, a petition that was not being granted even as Hannah asserted that the Lord is granting his petition to him that prays.

The entire verse reads:

Masoretic Text

Septuagint
1 Samuel 2:9 (Tanakh) 1 Samuel 2:9 (NET) 1 Reigns 2:9 (NETS)

1 Kings 2:9 (Elpenor English)

He will keep the feet of His holy ones, but the wicked shall be put to silence in darkness; for not by strength shall man prevail. He watches over his holy ones, but the wicked are made speechless in the darkness, for it is not by one’s own strength that one prevails. “Granting the prayer to the one who prays, he has even blessed the years of the righteous, because not by strength is a man mighty. granting his petition to him that prays; and he blesses the years of the righteous, for by strength cannot man prevail.

If you remain in me and my words remain in you, Jesus promised, ask whatever you want, and it will be done for you.  My Father is honored by this, that you bear much fruit and show that you are my disciples.[8]

Hannah continued:

Masoretic Text

Septuagint
1 Samuel 2:10 (Tanakh) 1 Samuel 2:10 (NET) 1 Reigns 2:10 (NETS)

1 Kings 2:10 (Elpenor English)

They that strive with HaShem shall be broken to pieces; against them will He thunder in heaven; HaShem will judge the ends of the earth; and He will give strength unto His king, and exalt the horn of His anointed. The Lord shatters his adversaries; he thunders against them from the heavens.  The Lord executes judgment to the ends of the earth.  He will strengthen his king and exalt the power of his anointed one.” The Lord will make his adversary weak; the Lord is holy.  Let not the clever boast in his cleverness, and let not the mighty boast in his might, and let not the wealthy boast in his wealth, but let him who boasts boast in this: to understand and know the Lord and to execute justice and righteousness in the midst of the land.  The Lord ascended to the heavens and thundered.  He will judge earth’s ends and gives strength to our kings and will exalt the horn of his anointed.” The Lord will weaken his adversary; the Lord [is] holy.  Let not the wise man boast in his wisdom, nor let the mighty man boast in his strength, and let not the rich man boast in his wealth; but let him that boasts boast in this, to understand and know the Lord, and to execute judgement and justice in the midst of the earth.  The Lord has gone up to the heavens, and has thundered: he will judge the extremities of the earth, and he gives strength to our kings, and will exalt the horn of his Christ.  And she left him [e.g., Samuel] there before the Lord,

I’ll consider each part of this verse in turn.

Masoretic Text

Septuagint
1 Samuel 2:10a (Tanakh) 1 Samuel 2:10a (NET) 1 Reigns 2:10a (NETS)

1 Kings 2:10a (Elpenor English)

They that strive with HaShem shall be broken to pieces; The Lord shatters his adversaries; The Lord will make his adversary weak; The Lord will weaken his adversary;

1 Samuel 2:10a

Hebrew Tanakh Homographs English Definitions
יהוה יְהֹוָ֞ה HaShem יְהֹוָה (biblical) Jehovah, God, the Lord
הִוָּה to constitute
יחתו יֵחַ֣תּוּ shall be broken to pieces חָתָה to stir (fire), to rake (coals)
חַת (flowery) to be afraid, to be terrified
נִחַת (biblical) to be horrified, to be terrified
מריביו מְרִיבָ֗יו N/A
כתיב כְּתִיב spelling[9]
מְרִיבָ֗ו They that strive with רִיב quarrel, argument, dispute
רֵיְב rave (large dancing party)

Morfix wasn’t much help for an understanding of יֵחַ֣תּוּ (shall be broken to pieces).  I copied and pasted the form חָתַת from Strong’s Concordance and Morfix came up with “(literary) fear, terror.”  Strong’s definition of חָתַת (châthath) reads: “A primitive root; properly to prostrate; hence to break down, either (literally) by violence, or (figuratively) by confusion and fear.”  And the NET reads: “1) to go down, descend 1a) (Qal) 1a1) to go down, descend 1a2) to descend, descend into (chastisement) (fig.) 1b) (Niphal) to come down into, penetrate 1c) (Piel) to cause to descend, press down, stretch (a bow) 1d) (Hiphil) to bring down.”

Moses said: Behold, HaShem thy G-d hath set the land before thee; go up, take possession (Hebrews 3:7-4:11), as HaShem, the G-d of thy fathers, hath spoken unto thee; fear not, neither be dismayed[10] (תֵּחָֽת).  But the rabbis’ chose δειλιάσητε (a form of δειλιάω: to be afraid, fear, be fearful; to be timid, be cowardly) in this context rather than ἀσθενῆ (a form of ἀσθενής: weak, powerless; weak and easily defeated; sick, ill, unhealthy; physically weak, feeble, miserable; morally weak; weak in influence, without influence; structurally weak {e.g., weak stones unable to support}).

As I meditate on the meaning of these words I can’t help but recall Paul’s letter to believers in Philippi (Philippians 2:5-11 NET):

You should have the same attitude[11] toward one another that Christ Jesus had, who though he existed in the form of God did not regard equality with God as something to be grasped, but[12] emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature.  He humbled himself, by becoming obedient to the point of death—even death on a cross!  As a result God highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee will bow—in heaven and on earth and under the earth—and every tongue confess that Jesus Christ is Lord to the glory of God the Father.

To an unbeliever this is a dreadful fate reserved for one’s worst enemies.  To a believer this is the wisdom and power of God unto salvation as He transfigures his adversary (ἀντίδικον), one adversary at a time into his sons.  Again, Paul wrote to believers in Corinth (2 Corinthians 12:9, 10 NET):

But [the Lord] said to me, “My grace is enough for you, for my[13] power is made perfect[14] in weakness (ἀσθενείᾳ).”  So then, I will boast most gladly about my weaknesses (ἀσθενείαις), so that the power of Christ may reside in me.  Therefore I am content with weaknesses (ἀσθενείαις), with insults, with troubles, with persecutions and[15] difficulties for the sake of Christ, for whenever I am weak (ἀσθενῶ), then I am strong.

Hannah’s prayer continued in the Septuagint:

Masoretic Text

Septuagint
1 Samuel 2:10b (Tanakh) 1 Samuel 2:10b (NET) 1 Reigns 2:10b (NETS)

1 Kings 2:10b (Elpenor English)

the Lord is holy. the Lord [is] holy.

Here I was reminded of David’s words:

Masoretic Text

Septuagint
1 Chronicles 28:2, 3 (Tanakh) 1 Chronicles 28:2, 3 (NET) 1 Chronicles 28:2, 3 (NETS)

1 Chronicles 28:2, 3 (Elpenor English)

Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: As for me, I had in mine heart to build an house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made ready for the building: King David rose to his feet and said: “Listen to me, my brothers and my people.  I wanted to build a temple where the ark of the Lord’s covenant could be placed as a footstool for our God.  I have made the preparations for building it. And Dauid stood in the midst of the assembly and said, “Here me, my brothers and people.  It was in my heart to build a house of repose for the ark of the covenant of the Lord and a station for the feet of our Lord, and I prepared the materials for the encamping. And David stood in the midst of the assembly, and said, Hear me, my brethren, and my people: it was in my heart to build a house of rest for the ark of the covenant of the Lord, and a place for the feet of our Lord, and I prepared [materials] suitable for the building:
But God said unto me, Thou shalt not build an house for my name, because thou hast been a man of war, and hast shed blood. But God said to me, ‘You must not build a temple to honor me, for you are a warrior and have spilled blood.’ And God said, ‘You shall not build me a house for my name to be called upon it, because you have been a person of war and have spilled blood.’ but God said, Thou shalt not build me a house to call my name upon it, for thou art a man of war, and hast shed blood.

Frankly, David’s words haven’t helped me distinguish whether the Masoretes were discomforted by They that strive with HaShem shall be broken to pieces and removed the Lord [is] holy, or whether the rabbis who translated The Lord will weaken his adversary felt that the Lord [is] holy was needed as an editorial comment.  Perhaps it’s here to remind me what it’s like when the Masoretic text and Septuagint are in agreement before I move on.  Hannah’s prayer continued in the Septuagint.

Masoretic Text

Septuagint
1 Samuel 2:10c (Tanakh) 1 Samuel 2:10c (NET) 1 Reigns 2:10c (NETS)

1 Kings 2:10c (Elpenor English)

Let not the clever boast in his cleverness, and let not the mighty boast in his might, and let not the wealthy boast in his wealth, but let him who boasts boast in this: to understand and know the Lord and to execute justice and righteousness in the midst of the land. Let not the wise man boast in his wisdom, nor let the mighty man boast in his strength, and let not the rich man boast in his wealth; but let him that boasts boast in this, to understand and know the Lord, and to execute judgement and justice in the midst of the earth.

The first part of this is virtually identical to a passage in Jeremiah.  There are some word substitutions which scarcely alter the meaning of the text.

1 Samuel 2:10c-1 (Septuagint BLB)

1 Kings 2:10c-1 (Septuagint Elpenor) Jeremiah 9:23 (Septuagint BLB)

Jeremiah 9:23 (Septuagint Elpenor)

μὴ καυχάσθω ὁ φρόνιμος ἐν τῇ φρονήσει αὐτοῦ καὶ μὴ καυχάσθω ὁ δυνατὸς ἐν τῇ δυνάμει αὐτοῦ καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ μὴ καυχάσθω ὁ φρόνιμος ἐν τῇ φρονήσει αὐτοῦ, καὶ μὴ καυχάσθω ὁ δυνατὸς ἐν τῇ δυνάμει αὐτοῦ, καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ καὶ μὴ καυχάσθω ὁ ἰσχυρὸς ἐν τῇ ἰσχύι αὐτοῦ καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ, καὶ μὴ καυχάσθω ὁ ἰσχυρὸς ἐν τῇ ἰσχύϊ αὐτοῦ, καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ

1 Reigns 2:10c-1 (NETS)

1 Kings 2:10c-1 (English Elpenor) Jeremiah 9:23 (NETS)

Jeremiah 9:23 (English Elpenor)

Let not the clever boast in his cleverness, and let not the mighty boast in his might, and let not the wealthy boast in his wealth, Let not the wise man boast in his wisdom, nor let the mighty man boast in his strength, and let not the rich man boast in his wealth; Let not the wise boast in his wisdom, and let not the mighty boast in his might, and let not the wealthy boast in his wealth, Let not the wise man boast in his wisdom, and let not the strong man boast in his strength, and let not the rich man boast in his wealth;

The second part is more provocative.  In Hannah’s prayer the boast is: to understand and know the Lord, and to execute judgement and justice in the midst of the earth.  In Jeremiah’s prophecy the boast is: that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD.[16]

1 Samuel 2:10c-2 (Septuagint BLB)

1 Kings 2:10c-2 (Septuagint Elpenor) Jeremiah 9:24 (Septuagint BLB)

Jeremiah 9:24 (Septuagint Elpenor)

ἀλλ᾽ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος συνίειν καὶ γινώσκειν τὸν κύριον καὶ ποιεῗν κρίμα καὶ δικαιοσύνην ἐν μέσῳ τῆς γῆς ἀλλ᾿ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, συνιεῖν καὶ γινώσκειν τὸν Κύριον καὶ ποιεῖν κρίμα καὶ δικαιοσύνην ἐν μέσῳ τῆς γῆς ἀλλ᾽ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος συνίειν καὶ γινώσκειν ὅτι ἐγώ εἰμι κύριος ποιῶν ἔλεος καὶ κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς ὅτι ἐν τούτοις τὸ θέλημά μου λέγει κύριος ἀλλ’ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, συνίειν καὶ γινώσκεν ὅτι ἐγώ εἰμι Κύριος ὁ ποιῶν ἔλεος καὶ κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς, ὅτι ἐν τούτοις τὸ θέλημά μου, λέγει Κύριος

1 Reigns 2:10c-2 (NETS)

1 Kings 2:10c-2 (English Elpenor) Jeremiah 9:24 (NETS)

Jeremiah 9:24 (English Elpenor)

but let him who boasts boast in this: to understand and know the Lord and to execute justice and righteousness in the midst of the land. but let him that boasts boast in this, to understand and know the Lord, and to execute judgement and justice in the midst of the earth. But let him who boasts boast in this: that he understands and knows that I am the Lord when I do mercy and justice and righteousness in the earth, because in these things is my will, says the Lord. but let him that boasts boast in this, the understanding and knowing that I am the Lord that exercise mercy, and judgment, and righteousness, upon the earth; for in these things is my pleasure, saith the Lord.

I lean toward the idea that these words were removed by the Masoretes.  Translators have a different mission entirely: “We added a couple of cleverly edited verses from Jeremiah to make it appear that these concepts were prayed by a woman centuries earlier,” is not really part of a translator’s job description.  The Masoretes’ “ultimate goal…to uphold the traditions of the Jewish people,” “to decipher the authentic word of God and eliminate the dissimilarities” of the “many disparities of the Torah”[17] seems more promising.  Jeremiah continued:

Masoretic Text

Septuagint
Jeremiah 9:25, 26 (Tanakh) Jeremiah 9:25, 26 (NET) Jeremiah 9:25, 26 (NETS)

Jeremiah 9:25, 26 (Elpenor English)

Behold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcised; The Lord says, “Watch out!  The time is soon coming when I will punish all those who are circumcised only in the flesh. Behold, days are coming,says the Lord, and I will visit on all circumcised their foreskin: Behold, the days come, saith the Lord, when I will visit upon all the circumcised their uncircumcision;
Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart. That is, I will punish the Egyptians, the Judeans, the Edomites, the Ammonites, the Moabites, and all the desert people who cut their hair short at the temples.  I will do so because none of the people of those nations are really circumcised in the Lord’s sight.  Moreover, none of the people of Israel are circumcised when it comes to their hearts.” on Egypt and on Judea and on Edom and on the sons of Ammon and on the sons of Moab and on every one who shaves all around what is on his face, those who live in the wilderness, because all the nations are uncircumcised in the flesh and all the house of Israel are uncircumcised in their heart. on Egypt, and on Idumea, and on Edom, and on the children of Ammon, and on the children of Moab, and on every one that shaves his face round about, [even] them that dwell in the wilderness; for all the Gentiles are uncircumcised in flesh, and all the house of Israel are uncircumcised [in] their hearts.

In Hannah’s prayer the ones who boast to understand and know the Lord and to execute justice and righteousness in the midst of the land were apparently descendants of Israel.  In the reprise of these concepts in Jeremiah’s prophecy it is more doubtful that they possessed the understanding and knowing that I am the Lord that exercise mercy, and judgment, and righteousness, upon the earth; for in these things is my pleasure, saith the Lord.  So if deleting one or the other was the order of the day, why not delete the instance in Jeremiah?

Jeremiah’s prophecy has come to pass.  It is an indelible part of Israel’s history.  Hannah’s prayer is not yet fulfilled, and won’t be until descendants of Israel in Jerusalem say, Blessed is the one who comes in the name of the Lord![18]

Masoretic Text

Septuagint
Zechariah 12:10 (Tanakh) Zechariah 12:10 (NET) Zechariah 12:10 (NETS)

Zechariah 12:10 (Elpenor English)

And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced (דָּקָ֑רוּ), and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. “I will pour out on the kingship of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, the one they have pierced (דקרו).  They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. And I will pour out a spirit of grace and compassion on the house of Dauid and on the inhabitants of Ierousalem, and they shall look to me because they have danced triumphantly (κατωρχήσαντο), and they shall mourn for him with a mourning as for a loved one, and they shall be pained with pain as for a firstborn. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and compassion: and they shall look upon me, because they have mocked (κατωρχήσαντο) [me], and they shall make lamentation for him, as for a beloved [friend], and they shall grieve intensely, as for a firstborn [son].

Morfix Translation

Hebrew Tanakh Homographs English Definitions
דקרו דָּקָ֑רוּ pierced דָּקַר to stab, to prick; (colloquial) to annoy, to irritate, to get someone’s goat
דֶּקֶר pick (noun); (military) probe, prodder; (fencing) epee
דִּקֵּר to puncture
דַּקָּר grouper (fish), Jaffa cod

I’m not sure how early “to annoy, to irritate, to get someone’s goat” became a colloquial meaning of דָּקַר, but it does help to explain the rabbis’ choice κατωρχήσαντο: “to mock; to dance in triumph over; to treat spitefully” according to the Koine Greek Lexicon.  From κατωρχήσαντο it’s not too hard to see how English translators of the Elpenor Septuagint with a Christian bias chose they have mocked while the BLB had the more Jewish interpretation: “they have danced triumphantly.”  As I wrote in another essay: “The translators of the Septuagint couldn’t imagine a scenario in which yehôvâh (יהוה) could be pierced.”  At least this verse of the Septuagint was not a hoax perpetrated by lying Christian apologists.[19]

Hannah’s prayer continued:

Masoretic Text

Septuagint
1 Samuel 2:10d (Tanakh) 1 Samuel 2:10d (NET) 1 Reigns 2:10d (NETS)

1 Kings 2:10d (Elpenor English)

against them will He thunder in heaven; HaShem will judge the ends of the earth; and He will give strength unto His king, and exalt the horn of His anointed. he thunders against them from the heavens.  The Lord executes judgment to the ends of the earth.  He will strengthen his king and exalt the power of his anointed one.” The Lord ascended to the heavens and thundered.  He will judge earth’s ends and gives strength to our kings and will exalt the horn of his anointed.” The Lord has gone up to the heavens, and has thundered: he will judge the extremities of the earth, and he gives strength to our kings, and will exalt the horn of his Christ.

There was no mention that the The Lord “ascended” or has gone up (ἀνέβη) to the heavens in the Masoretic text.  That would be way too reminiscent of Luke’s account (Acts 1:6-11 NET):

So when they had gathered together, they began to ask him, “Lord, is this the time when you are restoring the kingdom to Israel?” [Table]  He told them, “You are not permitted to know the times or periods that the Father has set by his own authority.  But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth.” [Table]  After he had said this, while they were watching, he was lifted up (ἐπήρθη) and a cloud hid him from their sight.  As they were still staring into the sky while he was going, suddenly two men in white clothing[20] stood near them and said,[21] “Men of Galilee, why do you stand here looking up into the sky? This same Jesus who has been taken up (ἀναλημφθεὶς) from you into heaven will come back in the same way you saw him go into heaven.”

I’ll finish this in other essay.  A table comparing Jesus’ quotation in Matthew 23:39 to the Septuagint follows:

Matthew 23:39b (NET Parallel Greek)

Psalm 118:26a (Septuagint BLB)

Psalm 117:26a (Septuagint Elpenor)

εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου

Matthew 23:39b (NET)

Psalm 117:26a (NETS)

Psalm 117:26a (English Elpenor)

Blessed is the one who comes in the name of the Lord! Blessed is the one who comes in the name of the Lord. Blessed is he that comes in the name of the Lord:

Tables comparing 1 Samuel 2:9; 2:10; Deuteronmy 1:21; 1 Chronicles 28:2; 28:3; Jeremiah 9:23; 9:24; 9:25; 9:26; Psalm 118:26 and Zechariah 12:10 in the Tanakh, KJV and NET, and comparing 1 Samuel (Kings, Reigns) 2:9; 2:10; Deuteronomy 1:21; 1 Chronicles (Supplements) 28:2; 28:3; Jeremiah 923; 9:24; 9:25; 9:26; Psalm 118:26 (117:26) and Zechariah 12:10 in the Septuagint (BLB and Elpenor) follow.  Following these are tables comparing Philippians 2:5; 2:7; 2 Corinthians12:9, 10 and Acts 1:10, 11 in the NET and KJV.

1 Samuel 2:9 (Tanakh) 1 Samuel 2:9 (KJV) 1 Samuel 2:9 (NET)
He will keep the feet of His holy ones, but the wicked shall be put to silence in darkness; for not by strength shall man prevail. He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail. He watches over his holy ones, but the wicked are made speechless in the darkness, for it is not by one’s own strength that one prevails.
1 Samuel 2:9 (Septuagint BLB) 1 Kings 2:9 (Septuagint Elpenor)
διδοὺς εὐχὴν τῷ εὐχομένῳ καὶ εὐλόγησεν ἔτη δικαίου ὅτι οὐκ ἐν ἰσχύι δυνατὸς ἀνήρ διδοὺς εὐχὴν τῷ εὐχομένῳ καὶ εὐλόγησεν ἔτη δικαίου· ὅτι οὐκ ἐν ἰσχύϊ δυνατὸς ἀνήρ
1 Reigns 2:9 (NETS) 1 Kings 2:9 (English Elpenor)
“Granting the prayer to the one who prays, he has even blessed the years of the righteous, because not by strength is a man mighty. granting his petition to him that prays; and he blesses the years of the righteous, for by strength cannot man prevail.
1 Samuel 2:10 (Tanakh) 1 Samuel 2:10 (KJV) 1 Samuel 2:10 (NET)
They that strive with HaShem shall be broken to pieces; against them will He thunder in heaven; HaShem will judge the ends of the earth; and He will give strength unto His king, and exalt the horn of His anointed. The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed. The Lord shatters his adversaries; he thunders against them from the heavens.  The Lord executes judgment to the ends of the earth.  He will strengthen his king and exalt the power of his anointed one.”
1 Samuel 2:10 (Septuagint BLB) 1 Kings 2:10 (Septuagint Elpenor)
κύριος ἀσθενῆ ποιήσει ἀντίδικον αὐτοῦ κύριος ἅγιος μὴ καυχάσθω ὁ φρόνιμος ἐν τῇ φρονήσει αὐτοῦ καὶ μὴ καυχάσθω ὁ δυνατὸς ἐν τῇ δυνάμει αὐτοῦ καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ ἀλλ᾽ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος συνίειν καὶ γινώσκειν τὸν κύριον καὶ ποιεῗν κρίμα καὶ δικαιοσύνην ἐν μέσῳ τῆς γῆς κύριος ἀνέβη εἰς οὐρανοὺς καὶ ἐβρόντησεν αὐτὸς κρινεῗ ἄκρα γῆς καὶ δίδωσιν ἰσχὺν τοῗς βασιλεῦσιν ἡμῶν καὶ ὑψώσει κέρας χριστοῦ αὐτοῦ Κύριος ἀσθενῆ ποιήσει ἀντίδικον αὐτοῦ, Κύριος ἅγιος. μὴ καυχάσθω ὁ φρόνιμος ἐν τῇ φρονήσει αὐτοῦ, καὶ μὴ καυχάσθω ὁ δυνατὸς ἐν τῇ δυνάμει αὐτοῦ, καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ, ἀλλ᾿ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, συνιεῖν καὶ γινώσκειν τὸν Κύριον καὶ ποιεῖν κρίμα καὶ δικαιοσύνην ἐν μέσῳ τῆς γῆς. Κύριος ἀνέβη εἰς οὐρανοὺς καὶ ἐβρόντησεν, αὐτὸς κρινεῖ ἄκρα γῆς, καὶ δίδωσιν ἰσχὺν τοῖς βασιλεῦσιν ἡμῶν καὶ ὑψώσει κέρας χριστοῦ αὐτοῦ
1 Reigns 2:10 (NETS) 1 Kings 2:10 (English Elpenor)
The Lord will make his adversary weak; the Lord is holy.  Let not the clever boast in his cleverness, and let not the mighty boast in his might, and let not the wealthy boast in his wealth, but let him who boasts boast in this: to understand and know the Lord and to execute justice and righteousness in the midst of the land.  The Lord ascended to the heavens and thundered.  He will judge earth’s ends and gives strength to our kings and will exalt the horn of his anointed.” The Lord will weaken his adversary; the Lord [is] holy.  Let not the wise man boast in his wisdom, nor let the mighty man boast in his strength, and let not the rich man boast in his wealth; but let him that boasts boast in this, to understand and know the Lord, and to execute judgement and justice in the midst of the earth.  The Lord has gone up to the heavens, and has thundered: he will judge the extremities of the earth, and he gives strength to our kings, and will exalt the horn of his Christ.
Deuteronomy 1:21 (Tanakh) Deuteronomy 1:21 (KJV) Deuteronomy 1:21 (NET)
Behold, HaShem thy G-d hath set the land before thee; go up, take possession, as HaShem, the G-d of thy fathers, hath spoken unto thee; fear not, neither be dismayed.’ Behold, the LORD thy God hath set the land before thee: go up and possess it, as the LORD God of thy fathers hath said unto thee; fear not, neither be discouraged. Look, he has placed the land in front of you!  Go up, take possession of it, just as the Lord, the God of your ancestors, said to do.  Do not be afraid or discouraged!”
Deuteronomy 1:21 (Septuagint BLB) Deuteronomy 1:21 (Septuagint Elpenor)
ἴδετε παραδέδωκεν ὑμῗν κύριος ὁ θεὸς ὑμῶν πρὸ προσώπου ὑμῶν τὴν γῆν ἀναβάντες κληρονομήσατε ὃν τρόπον εἶπεν κύριος ὁ θεὸς τῶν πατέρων ὑμῶν ὑμῗν μὴ φοβεῗσθε μηδὲ δειλιάσητε ἴδετε, παραδέδωκεν ἡμῖν Κύριος ὁ Θεὸς ὑμῶν πρὸ προσώπου ὑμῶν τὴν γῆν· ἀναβάντες κληρονομήσατε, ὃν τρόπον εἶπε Κύριος ὁ Θεὸς τῶν πατέρων ὑμῶν ὑμῖν· μὴ φοβεῖσθε μηδὲ δειλιάσητε
Deuteronomy 1:21 (NETS) Deuteronomy 1:21 (English Elpenor)
See, the Lord your God has given over to you the land before you.  After you have gone up, inherit, as the Lord, the God of your fathers, said to you; do not fear, neither be afraid.” behold, the Lord your God has delivered to us the land before you: go up and inherit it as the Lord God of your fathers said to you; fear not, neither be afraid.
1 Chronicles 28:2 (Tanakh) 1 Chronicles 28:2 (KJV) 1 Chronicles 28:2 (NET)
Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: As for me, I had in mine heart to build an house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made ready for the building: Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: As for me, I had in mine heart to build an house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made ready for the building: King David rose to his feet and said: “Listen to me, my brothers and my people.  I wanted to build a temple where the ark of the Lord’s covenant could be placed as a footstool for our God.  I have made the preparations for building it.
1 Chronicles 28:2 (Septuagint BLB) 1 Chronicles 28:2 (Septuagint Elpenor)
καὶ ἔστη Δαυιδ ἐν μέσῳ τῆς ἐκκλησίας καὶ εἶπεν ἀκούσατέ μου ἀδελφοὶ καὶ λαός μου ἐμοὶ ἐγένετο ἐπὶ καρδίαν οἰκοδομῆσαι οἶκον ἀναπαύσεως τῆς κιβωτοῦ διαθήκης κυρίου καὶ στάσιν ποδῶν κυρίου ἡμῶν καὶ ἡτοίμασα τὰ εἰς τὴν κατασκήνωσιν ἐπιτήδεια καὶ ἔστη Δαυὶδ ἐν μέσῳ τῆς ἐκκλησίας καὶ εἶπεν· ἀκούσατέ μου, ἀδελφοί μου καὶ λαός μου. ἐμοὶ ἐγένετο ἐπὶ καρδίαν οἰκοδομῆσαι οἶκον ἀναπαύσεως τῆς κιβωτοῦ διαθήκης Κυρίου καὶ στάσιν ποδῶν Κυρίου ἡμῶν, καὶ ἡτοίμασα τὰ εἰς τὴν κατασκήνωσιν ἐπιτήδεια
1 Supplements 28:2 (NETS) 1 Chronicles 28:2 (English Elpenor)
And Dauid stood in the midst of the assembly and said, “Here me, my brothers and people.  It was in my heart to build a house of repose for the ark of the covenant of the Lord and a station for the feet of our Lord, and I prepared the materials for the encamping. And David stood in the midst of the assembly, and said, Hear me, my brethren, and my people: it was in my heart to build a house of rest for the ark of the covenant of the Lord, and a place for the feet of our Lord, and I prepared [materials] suitable for the building:
1 Chronicles 28:3 (Tanakh) 1 Chronicles 28:3 (KJV) 1 Chronicles 28:3 (NET)
But God said unto me, Thou shalt not build an house for my name, because thou hast been a man of war, and hast shed blood. But God said unto me, Thou shalt not build an house for my name, because thou hast been a man of war, and hast shed blood. But God said to me, ‘You must not build a temple to honor me, for you are a warrior and have spilled blood.’
1 Chronicles 28:3 (Septuagint BLB) 1 Chronicles 28:3 (Septuagint Elpenor)
καὶ ὁ θεὸς εἶπεν οὐκ οἰκοδομήσεις ἐμοὶ οἶκον τοῦ ἐπονομάσαι τὸ ὄνομά μου ἐπ᾽ αὐτῷ ὅτι ἄνθρωπος πολεμιστὴς εἶ σὺ καὶ αἵματα ἐξέχεας καὶ ὁ Θεὸς εἶπεν· οὐκ οἰκοδομήσεις ἐμοὶ οἶκον τοῦ ἐπονομάσαι τὸ ὄνομά μου ἐπ᾿ αὐτῷ, ὅτι ἄνθρωπος πολεμιστὴς εἶ σὺ καὶ αἷμα ἐξέχεας
1 Supplements 28:3 (NETS) 1 Chronicles 28:3 (English Elpenor)
And God said, ‘You shall not build me a house for my name to be called upon it, because you have been a person of war and have spilled blood.’ but God said, Thou shalt not build me a house to call my name upon it, for thou art a man of war, and hast shed blood.
Jeremiah 9:23 (Tanakh) Jeremiah 9:23 (KJV) Jeremiah 9:23 (NET)
Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: The Lord says, “Wise people should not boast that they are wise.  Powerful people should not boast that they are powerful.  Rich people should not boast that they are rich.
Jeremiah 9:23 (Septuagint BLB) Jeremiah 9:23 (Septuagint Elpenor)
τάδε λέγει κύριος μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ καὶ μὴ καυχάσθω ὁ ἰσχυρὸς ἐν τῇ ἰσχύι αὐτοῦ καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ Τάδε λέγει Κύριος· μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ, καὶ μὴ καυχάσθω ὁ ἰσχυρὸς ἐν τῇ ἰσχύϊ αὐτοῦ, καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ
Jeremiah 9:23 (NETS) Jeremiah 9:23 (English Elpenor)
This is what the Lord says: Let not the wise boast in his wisdom, and let not the mighty boast in his might, and let not the wealthy boast in his wealth, Thus saith the Lord, Let not the wise man boast in his wisdom, and let not the strong man boast in his strength, and let not the rich man boast in his wealth;
Jeremiah 9:24 (Tanakh) Jeremiah 9:24 (KJV) Jeremiah 9:24 (NET)
But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD. But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD. If people want to boast, they should boast about this: They should boast that they understand and know me. They should boast that they know and understand that I, the Lord, act out of faithfulness, fairness, and justice in the earth and that I desire people to do these things,” says the Lord.
Jeremiah 9:24 (Septuagint BLB) Jeremiah 9:24 (Septuagint Elpenor)
ἀλλ᾽ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος συνίειν καὶ γινώσκειν ὅτι ἐγώ εἰμι κύριος ποιῶν ἔλεος καὶ κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς ὅτι ἐν τούτοις τὸ θέλημά μου λέγει κύριος ἀλλ’ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, συνίειν καὶ γινώσκεν ὅτι ἐγώ εἰμι Κύριος ὁ ποιῶν ἔλεος καὶ κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς, ὅτι ἐν τούτοις τὸ θέλημά μου, λέγει Κύριος
Jeremiah 9:24 (NETS) Jeremiah 9:24 (English Elpenor)
But let him who boasts boast in this: that he understands and knows that I am the Lord when I do mercy and justice and righteousness in the earth, because in these things is my will, says the Lord. but let him that boasts boast in this, the understanding and knowing that I am the Lord that exercise mercy, and judgment, and righteousness, upon the earth; for in these things is my pleasure, saith the Lord.
Jeremiah 9:25 (Tanakh) Jeremiah 9:25 (KJV) Jeremiah 9:25 (NET)
Behold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcised; Behold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcised; The Lord says, “Watch out!  The time is soon coming when I will punish all those who are circumcised only in the flesh.
Jeremiah 9:25 (Septuagint BLB) Jeremiah 9:25 (Septuagint Elpenor)
ἰδοὺ ἡμέραι ἔρχονται λέγει κύριος καὶ ἐπισκέψομαι ἐπὶ πάντας περιτετμημένους ἀκροβυστίας αὐτῶν ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ ἐπισκέψομαι ἐπὶ πάντας περιτετμημένους ἀκροβυστίας αὐτῶν
Jeremiah 9:25 (NETS) Jeremiah 9:25 (English Elpenor)
Behold, days are coming,says the Lord, and I will visit on all circumcised their foreskin: Behold, the days come, saith the Lord, when I will visit upon all the circumcised their uncircumcision;
Jeremiah 9:26 (Tanakh) Jeremiah 9:26 (KJV) Jeremiah 9:26 (NET)
Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart. Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart. That is, I will punish the Egyptians, the Judeans, the Edomites, the Ammonites, the Moabites, and all the desert people who cut their hair short at the temples.  I will do so because none of the people of those nations are really circumcised in the Lord’s sight.  Moreover, none of the people of Israel are circumcised when it comes to their hearts.”
Jeremiah 9:26 (Septuagint BLB) Jeremiah 9:26 (Septuagint Elpenor)
ἐπ᾽ Αἴγυπτον καὶ ἐπὶ τὴν Ιουδαίαν καὶ ἐπὶ Εδωμ καὶ ἐπὶ υἱοὺς Αμμων καὶ ἐπὶ υἱοὺς Μωαβ καὶ ἐπὶ πάντα περικειρόμενον τὰ κατὰ πρόσωπον αὐτοῦ τοὺς κατοικοῦντας ἐν τῇ ἐρήμῳ ὅτι πάντα τὰ ἔθνη ἀπερίτμητα σαρκί καὶ πᾶς οἶκος Ισραηλ ἀπερίτμητοι καρδίας αὐτῶν ἐπ’ Αἴγυπτον καὶ ἐπὶ ᾿Ιδουμαίαν καὶ ἐπὶ ᾿Εδὼμ καὶ ἐπὶ υἱοὺς ᾿Αμμὼν καὶ ἐπὶ υἱοὺς Μωὰβ καὶ ἐπὶ πάντα περικειρόμενον τὰ κατὰ πρόσωπον αὐτοῦ, τοὺς κατοικοῦντας ἐν τῇ ἐρήμῳ· ὅτι πάντα τὰ ἔθνη ἀπερίτμητα σαρκί, καὶ πᾶς οἶκος ᾿Ισραὴλ ἀπερίτμητοι καρδίας αὐτῶν
Jeremiah 9:26 (NETS) Jeremiah 9:26 (English Elpenor)
on Egypt and on Judea and on Edom and on the sons of Ammon and on the sons of Moab and on every one who shaves all around what is on his face, those who live in the wilderness, because all the nations are uncircumcised in the flesh and all the house of Israel are uncircumcised in their heart. on Egypt, and on Idumea, and on Edom, and on the children of Ammon, and on the children of Moab, and on every one that shaves his face round about, [even] them that dwell in the wilderness; for all the Gentiles are uncircumcised in flesh, and all the house of Israel are uncircumcised [in] their hearts.
Psalm 118:26 (Tanakh) Psalm 118:26 (KJV) Psalm 118:26 (NET)
Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD. Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD. May the one who comes in the name of the Lord be blessed.  We will pronounce blessings on you in the Lord’s temple.
Psalm 118:26 (Septuagint BLB) Psalm 117:26 (Septuagint Elpenor)
εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου εὐλογήκαμεν ὑμᾶς ἐξ οἴκου κυρίου εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· εὐλογήκαμεν ὑμᾶς ἐξ οἴκου Κυρίου
Psalm 117:26 (NETS) Psalm 117:26 (English Elpenor)
Blessed is the one who comes in the name of the Lord.  We bless you from the house of the Lord. Blessed is he that comes in the name of the Lord: we have blessed you out of the house of the Lord.
Zechariah 12:10 (Tanakh) Zechariah 12:10 (KJV) Zechariah 12:10 (NET)
And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. “I will pour out on the kingship of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn.
Zechariah 12:10 (Septuagint BLB) Zechariah 12:10 (Septuagint Elpenor)
καὶ ἐκχεῶ ἐπὶ τὸν οἶκον Δαυιδ καὶ ἐπὶ τοὺς κατοικοῦντας Ιερουσαλημ πνεῦμα χάριτος καὶ οἰκτιρμοῦ καὶ ἐπιβλέψονται πρός με ἀνθ᾽ ὧν κατωρχήσαντο καὶ κόψονται ἐπ᾽ αὐτὸν κοπετὸν ὡς ἐπ᾽ ἀγαπητὸν καὶ ὀδυνηθήσονται ὀδύνην ὡς ἐπὶ πρωτοτόκῳ καὶ ἐκχεῶ ἐπὶ τὸν οἶκον Δαυὶδ καὶ ἐπὶ τοὺς κατοικοῦντας ῾Ιερουσαλὴμ πνεῦμα χάριτος καὶ οἰκτιρμοῦ, καὶ ἐπιβλέψονται πρός με ἀνθ᾿ ὧν κατωρχήσαντο καὶ κόψονται ἐπ᾿ αὐτὸν κοπετόν, ὡς ἐπ᾿ ἀγαπητῷ, καὶ ὀδυνηθήσονται ὀδύνην ὡς ἐπὶ τῷ πρωτοτόκῳ
Zechariah 12:10 (NETS) Zechariah 12:10 (English Elpenor)
And I will pour out a spirit of grace and compassion on the house of Dauid and on the inhabitants of Ierousalem, and they shall look to me because they have danced triumphantly, and they shall mourn for him with a mourning as for a loved one, and they shall be pained with pain as for a firstborn. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and compassion: and they shall look upon me, because they have mocked [me], and they shall make lamentation for him, as for a beloved [friend], and they shall grieve intensely, as for a firstborn [son].
Philippians 2:5 (NET) Philippians 2:5 (KJV)
You should have the same attitude toward one another that Christ Jesus had, Let this mind be in you, which was also in Christ Jesus:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ τουτο γαρ φρονεισθω εν υμιν ο και εν χριστω ιησου τουτο γαρ φρονεισθω εν υμιν ο και εν χριστω ιησου
Philippians 2:7 (NET) Philippians 2:7 (KJV)
but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος [This clause begins verse 8 in the Stephanus Textus Receptus and Byzantine Majority Text.] αλλ εαυτον εκενωσεν μορφην δουλου λαβων εν ομοιωματι ανθρωπων γενομενος αλλ εαυτον εκενωσεν μορφην δουλου λαβων εν ομοιωματι ανθρωπων γενομενος
2 Corinthians 12:9, 10 (NET) 2 Corinthians 12:9, 10 (KJV)
But he said to me, “My grace is enough for you, for my power is made perfect in weakness.”  So then, I will boast most gladly about my weaknesses, so that the power of Christ may reside in me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness.  Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ εἴρηκεν μοι· ἀρκεῖ σοι ἡ χάρις μου, ἡ γὰρ δύναμις ἐν ἀσθενείᾳ τελεῖται. ἥδιστα οὖν μᾶλλον καυχήσομαι ἐν ταῖς ἀσθενείαις |μου|, ἵνα ἐπισκηνώσῃ ἐπ᾿ ἐμὲ ἡ δύναμις τοῦ Χριστοῦ και ειρηκεν μοι αρκει σοι η χαρις μου η γαρ δυναμις μου εν ασθενεια τελειουται ηδιστα ουν μαλλον καυχησομαι εν ταις ασθενειαις μου ινα επισκηνωση επ εμε η δυναμις του χριστου και ειρηκεν μοι αρκει σοι η χαρις μου η γαρ δυναμις μου εν ασθενεια τελειουται ηδιστα ουν μαλλον καυχησομαι εν ταις ασθενειαις μου ινα επισκηνωση επ εμε η δυναμις του χριστου
Therefore I am content with weaknesses, with insults, with troubles, with persecutions and difficulties for the sake of Christ, for whenever I am weak, then I am strong. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
διὸ εὐδοκῶ ἐν ἀσθενείαις, ἐν ὕβρεσιν, ἐν ἀνάγκαις, ἐν διωγμοῖς καὶ στενοχωρίαις, ὑπὲρ Χριστοῦ· ὅταν γὰρ ἀσθενῶ, τότε δυνατός εἰμι διο ευδοκω εν ασθενειαις εν υβρεσιν εν αναγκαις εν διωγμοις εν στενοχωριαις υπερ χριστου οταν γαρ ασθενω τοτε δυνατος ειμι διο ευδοκω εν ασθενειαις εν υβρεσιν εν αναγκαις εν διωγμοις εν στενοχωριαις υπερ χριστου οταν γαρ ασθενω τοτε δυνατος ειμι
Acts 1:10, 11 (NET) Acts 1:10, 11 (KJV)
As they were still staring into the sky while he was going, suddenly two men in white clothing stood near them And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ὡς ἀτενίζοντες ἦσαν εἰς τὸν οὐρανὸν πορευομένου αὐτοῦ, καὶ ἰδοὺ ἄνδρες δύο παρειστήκεισαν αὐτοῖς ἐν ἐσθήσεσι λευκαῖς και ως ατενιζοντες ησαν εις τον ουρανον πορευομενου αυτου και ιδου ανδρες δυο παρειστηκεισαν αυτοις εν εσθητι λευκη και ως ατενιζοντες ησαν εις τον ουρανον πορευομενου αυτου και ιδου ανδρες δυο παρειστηκεισαν αυτοις εν εσθητι λευκη
and said, “Men of Galilee, why do you stand here looking up into the sky?  This same Jesus who has been taken up from you into heaven will come back in the same way you saw him go into heaven.” Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
οἳ καὶ εἶπαν· ἄνδρες Γαλιλαῖοι, τί ἑστήκατε [ἐμ]βλέποντες εἰς τὸν οὐρανόν; οὗτος ὁ Ἰησοῦς ὁ ἀναλημφθεὶς ἀφ᾿ ὑμῶν εἰς τὸν οὐρανὸν οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν οι και ειπον ανδρες γαλιλαιοι τι εστηκατε εμβλεποντες εις τον ουρανον ουτος ο ιησους ο αναληφθεις αφ υμων εις τον ουρανον ουτως ελευσεται ον τροπον εθεασασθε αυτον πορευομενον εις τον ουρανον οι και ειπον ανδρες γαλιλαιοι τι εστηκατε εμβλεποντες εις τον ουρανον ουτος ο ιησους ο αναληφθεις αφ υμων εις τον ουρανον ουτως ελευσεται ον τροπον εθεασασθε αυτον πορευομενον εις τον ουρανον

[1] 1 Samuel 2:9 (Tanakh)

[2] Chabad.org only, not present in the NET parallel Hebrew.

[3] 1 Kings 2:8, 9 (English Elpenor)

[4] Luke 23:34a (NET) Table

[5] 1 Samuel 2:8, 9 (Tanakh)

[6] FromJewish Concepts: Masoretic Text,” Jewish Virtual Library: Anything you need to know from Anti-Semitism to Zionism

[7] 1 Samuel 2:9b (Chabad.org)

[8] John 15:7, 8 (NET) Table

[9] Chabad.org only, not present in the NET parallel Hebrew.  I’m beginning to think it’s an editorial comment questioning the spelling of the next word.

[10] Deuteronomy 1:21 (Tanakh)

[11] The Stephanus Textus Receptus and Byzantine Majority Text had γαρ preceding φρονεισθω here, where the NET parallel Greek text and NA28 had simply φρονεῖτε.

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

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

[14] The NET parallel Greek text and NA28 had τελεῖται here, where the Stephanus Textus Receptus and Byzantine Majority Text had τελειοῦται.

[15] The NET parallel Greek text and NA28 had καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εν (KJV: in).

[16] Jeremiah 9:24b (Tanakh)

[17] FromJewish Concepts: Masoretic Text,” Jewish Virtual Library: Anything you need to know from Anti-Semitism to Zionism

[18] Matthew 23:39b (NET)

[19] I don’t address this often.  I realize that any argument I propose to the effect that Masoretes shaded and altered the text to obscure Jesus and the gospel in the Old Testament can be turned to the benefit of anyone wishing to assert that lying Christians forged the Septuagint.  I don’t want to treat Jim Searcy like a straw man.  There are others who argue for the infallibity of the KJV.  “How I Know The King James Bible is the Word of God,” by James L. Melton is a concise piece.

I found the audio recording on “Frank Logsdon Repudiates the NASB” particularly interesting.  His point was well-taken; note 12 above is a case in point. The NET parallel Greek text of the New Testament was apparently translated from NA27.  Scholarly opinion in NA28 has either returned, or caught up, to the Stephanus Textus Receptus and Byzantine Majority Text.

I’ll offer one more insight from doing the study for this essay: The Hexapla with six versions side by side doesn’t seem to me like the most opportune moment to introduce a “forged” version of Hannah’s prayer by manipulating two well known verses from Jeremiah (1 Corinthians 1:18-31) and inserting them into the text of the Septuagint.  I would assume then that this portion of Hannah’s prayer predates Origen’s Hexapla.

[20] The NET parallel Greek text had the plural ἐσθήσεσι λευκαῖς here, where NA28 had the plural ἐσθήσεσιν λευκαῖς and the Stephanus Textus Receptus and Byzantine Majority Text had the singular εσθητι λευκη.

[21] The NET parallel Greek text and NA28 had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

Hannah’s Prayer, Part 1

I want to consider Hannah’s prayer in four English translations, two from the Hebrew of the Masoretic text[1] and two from the Greek of the Septuagint:

Masoretic Text

Septuagint
1 Samuel 2:1, 2 (Tanakh) 1 Samuel 2:1, 2 (NET) 1 Reigns 2:1, 2 (NETS)

1 Kings 1:28b2:2 (Elpenor English)

…and she [Anna] said,
And Hannah prayed, and said: my heart exulteth in HaShem, my horn is exalted in HaShem; my mouth is enlarged over mine enemies; because I rejoice in Thy salvation. Hannah prayed, “My heart has rejoiced in the Lord; my horn has been raised high because of the Lord.  I have loudly denounced my enemies.  Indeed I rejoice in your deliverance. And she [Hanna] said, “My heart was made firm in the Lord; my horn was exalted in my god; my mouth was made wide against enemies, I was glad in your deliverance, My heart is established in the Lord, my horn is exalted in my God; my mouth is enlarged over my enemies, I have rejoiced in thy salvation.
There is none holy as HaShem, for there is none beside Thee; neither is there any rock like our G-d. No one is holy like the Lord!  There is no one other than you!  There is no rock like our God! because there is none holy like the Lord, and there is none righteous like our God; there is none holy besides you. For there is none holy as the Lord, and there is none righteous as our God; there is none holy besides thee.

The difference in verse 2 is subtle but beginning to form a pattern:

Masoretic Text

Septuagint
1 Samuel 2:2 (Tanakh) 1 Samuel 2:2 (NET) 1 Reigns 2:2 (NETS)

1 Kings 2:2 (Elpenor English)

There is none holy as HaShem, No one is holy like the Lord! because there is none holy like the Lord, For there is none holy as the Lord,
for there is none beside Thee; There is no one other than you! there is none holy besides you. there is none holy besides thee.
neither is there any rock like our G-d. There is no rock like our God! and there is none righteous like our God; and there is none righteous as our God;

I altered the order of the clauses in the Septuagint for better comparison but could have altered the Masoretic text instead.  Where the translation from the Masoretic text reads for there is none beside Thee, the Septuagint reads there is none holy besides thee.  Likewise where the Masoretic text reads There is no rock like our God, the Septuagint reads and there is none righteous like our God.  Was holy added by the rabbis or removed by the Masoretes?  Was rock or righteous the original word?

An article titled “Salvation from What?” on Judaism 101 online reads:

Salvation from sin is unnecessary in Judaism, because Judaism does not believe that mankind is inherently evil or sinful or in need of Divine Intervention in order to escape eternal damnation.  In fact, Judaism does not even believe in eternal damnation.
Judaism recognizes that people have sinful impulses, but Judaism also recognizes that people have an inclination to do good and to be good, and that people are able to choose whether to follow the evil inclination or the good inclination.
It is within our ability to be righteous.

So how could Hannah pray there is none holy besides thee or there is none righteous like our God?  Admittedly, the latter might have been equivocated as comparison, God is more righteous than any human being’s “ability” to be righteous.  But once someone decided to alter the Scripture, it might as well be a clean sweep.  I sincerely doubt the rabbis who translated the Septuagint made this change.  I haven’t accounted for the possibility, however, that some[2] attempted to write Christian doctrines back into the Old Testament scriptures.

The translations of 1 Samuel 2:9 followed this same pattern: the wicked are made speechless in the darkness, for it is not by one’s own strength that one (e.g., the wicked one) prevails[3] in the Masoretic text, while in the Septuagint, he blesses the years of the righteous, for by strength cannot man (e.g., the righteous man) prevail.  Again, how could Hannah pray such a thing given that “It is within our ability to be righteous.”

It prompted me to reconsider There is no one righteous, not even one.[4]  This, according to a footnote (14) in the NET, was a quote from Psalm 14:1.

Masoretic Text

Septuagint
Psalm 14:1 (Tanakh) Psalm 14:1 (NET) Psalm 13:1 (NETS)

Psalm 13:1 (Elpenor English)

The fool hath said in his heart, There is no God.  They are corrupt, they have done abominable works, there is none that doeth good. Fools say to themselves, “There is no God.”  They sin and commit evil deeds; none of them does what is right. The fool said in his heart, “There is no God.”  They caused corruption and were abominable in their practices, there is no one practicing kindness; there is not even one. The fool has said in his heart, There is no God.  They have corrupted [themselves], and become abominable in their devices; there is none that does goodness, there is not even so much as one.

There is no one righteous, not even one is at best an allusion to, or conclusion based on, the Psalm.  The Hebrew word translated good (Tanakh) or what is right (NET) was טוב (ṭôb).  God saw all that he had made – and it was very good (ṭôb).[5]  In the Septuagint (Table6 below) טוב (ṭôb) was translated χρηστότητα (a form of χρηστότης).  Notice therefore the kindness (χρηστότητα, a form of χρηστότης) and harshness of God – harshness[6] toward those who have fallen, but God’s[7] kindness[8] (χρηστότης) toward you, provided you continue in his kindness (χρηστότητι, another form of χρηστότης); otherwise you also will be cut off.[9]  Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy,[10] kindness (χρηστότητα, a form χρηστότης), humility, gentleness, and patience,[11] bearing with one another and forgiving one another, if someone happens to have a complaint against anyone else.  Just as the Lord[12] has forgiven you, so you also forgive others.[13]

While I have no quarrel with Paul if he translated טוב (ṭôb) or understood χρηστότητα as δίκαιος, it is difficult to think of it as a quotation.

Romans 3:10b (NET Parallel Greek)

Psalm 14:1b (Septuagint BLB)

Psalm 13:1b (Septuagint Elpenor)

οὐκ ἔστιν δίκαιος οὐδὲ εἷς οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός
Romans 3:10b (NET) Psalm 13:1b (NETS) Psalm 13:1b (English Elpenor)
There is no one righteous, not even one, there is no one practicing kindness; there is not even one. there is none that does goodness, there is not even so much as one.

What is unavoidable when approached this way is that Paul applied to all what David clearly applied only to atheists: The fool hath said in his heart, There is no God.  Was Paul recalling and summarizing Hannah’s prayer (see Table4 below) from the Septuagint?

Romans 3:10b (NET Parallel Greek)

1 Samuel 2:2b (Septuagint BLB)

1 Kings 2:2b (Septuagint Elpenor)

οὐκ ἔστιν δίκαιος οὐδὲ εἷς καὶ οὐκ ἔστιν δίκαιος ὡς ὁ θεὸς ἡμῶν οὐκ ἔστιν ἅγιος πλὴν σοῦ καὶ οὐκ ἔστι δίκαιος ὡς ὁ Θεὸς ἡμῶν· οὐκ ἔστιν ἅγιος πλήν σου
Romans 3:10b (NET) 1 Reigns 2:2b (NETS) 1 Kings 2:2b (English Elpenor)
There is no one righteous, not even one, and there is none righteous like our God; there is none holy besides you. and there is none righteous as our God; there is none holy besides thee.

David’s psalm continued:

Masoretic Text

Septuagint
Psalm 14:2 (Tanakh) Psalm 14:2 (NET) Psalm 13:2 (NETS)

Psalm 13:2 (Elpenor English)

The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. The Lord looks down from heaven at the human race, to see if there is anyone who is wise and seeks God. The Lord peered down from the sky on the sons of men to see if there was any who had understanding or who sought after God. The Lord looked down from heaven upon the sons of men, to see if there were any that understood, or sought after god.

Paul concluded, there is no one who understands, there is no one who seeks God.[14]

Romans 3:11 (NET Parallel Greek)

Psalm 14:2b (Septuagint BLB)

Psalm 13:2b (Septuagint Elpenor)

οὐκ ἔστιν |ὁ| συνίων, οὐκ ἔστιν |ὁ| ἐκζητῶν τὸν θεόν εἰ ἔστιν συνίων ἢ ἐκζητῶν τὸν θεόν εἰ ἔστι συνιὼν ἢ ἐκζητῶν τὸν Θεόν

Romans 3:11 (NET)

Psalm 13:2b (NETS)

Psalm 13:2b (English Elpenor)

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

Paul’s conclusion was certainly in agreement with the next verse of David’s psalm:

Masoretic Text

Septuagint
Psalm 14:3 (Tanakh) Psalm 14:3 (NET) Psalm 13:3 (NETS)

Psalm 13:3 (Elpenor English)

They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. Everyone rejects God; they are all morally corrupt.  None of them does what is right, not even one! All turned away, as well they became useless; there is no one practicing kindness; there is not even one. They are all gone out of the way, they are together become good for nothing, there is none that does good, no not one.  Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways; and the way of peace they have not known: there is no fear of God before their eyes.

Here is a comparison of the NET parallel Greek of Paul’s quotation with the Greek of the Septuagint along with English translations.

Romans 3:12-18 (NET Parallel Greek)

Psalm 14:3 (Septuagint BLB)

Psalm 13:2b (Septuagint Elpenor)

πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν· οὐκ ἔστιν || ποιῶν χρηστότητα, [οὐκ ἔστιν] ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν, ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν ταῗς γλώσσαις αὐτῶν ἐδολιοῦσαν ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει ὀξεῗς οἱ πόδες αὐτῶν ἐκχέαι αἷμα σύντριμμα καὶ ταλαιπωρία ἐν ταῗς ὁδοῗς αὐτῶν καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὑτῶν ἐδολιοῦσαν· ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν, ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει, ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα, σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν· οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν

Romans 3:12-18 (NET) Table

Psalm 13:3 (NETS)

Psalm 13:2b (English Elpenor)

All have turned away, together they have become worthless; there is no one who shows kindness, not even one.  Their throats are open graves, they deceive with their tongues, the poison of asps is under their lips.  Their mouths are full of cursing and bitterness.  Their feet are swift to shed blood, ruin and misery are in their paths, and the way of peace they have not known.  There is no fear of God before their eyes. All turned away, as well they became useless; there is no one practicing kindness; there is not even one. They are all gone out of the way, they are together become good for nothing, there is none that does good, no not one.  Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways; and the way of peace they have not known: there is no fear of God before their eyes.

I’m coming up empty for any reason why the rabbis who translated the Septuagint would have added this to David’s psalm.  I have a clue why the Masoretes might have removed it.  Though the Elpenor version of the Septuagint included the extended text in the English translation, the parallel Greek was marked by an asterisk and removed to the bottom of the column.  If I skip from—They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one—directly to—Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD[15]—it is much easier to assume that all does not mean all.  Surely God’s people are exempt from all who have gone aside.  But then, who exactly are God’s people?

Are they those who seek to have a righteousness of their own derived from the law by striving to obey the law in their own strength, by their own ability (because if righteousness could come through the law, then Christ died for nothing[16])?  Or are they those who call on the name of the Lord (Romans 10:5-13), those who are born from above (John 3:1-7), those who are led by the Holy Spirit (Romans 8:1-17)?

Is the Bible a “book of rules” or a story which demonstrates, among other things, how God achieved what the law could not do because it was weakened through the flesh?[17]  For there is none holy as the Lord, and there is none righteous as our God; there is none holy besides thee, Hannah prayed according to the Septuagint.  Why do you call me good? Jesus asked the wealthy rulerNo one is good except God alone.[18]

Is the finding of God’s observation—that There is no one righteous, not even one—the hyperbole of a scold, an angry admonition for me to try harder to keep the law?  Or is it the factual basis for me to do something completely different?  Do not be amazed—Jesus said to the teacher of Israelthat I said to you, ‘You must all be born from above.’[19]

Tables comparing 1 Samuel 2:1; 2:2; Psalm 14:1; Genesis 1:31; Psalm 14:2; 14:3 and 14:4 in the Tanakh and NET, and tables comparing 1 Samuel (Kings, Reigns) 2:1; 2:2; Psalm 14:1 (13:1); Genesis 1:31; Psalm 14:2 (13:2); 14:3 (13:3) and 14:4 (13:4) in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Romans 11:22 and Colossians 3:12, 13 in the NET and KJV.

1 Samuel 2:1 (Tanakh)

1 Samuel 2:1 (NET)

And Hannah prayed, and said: my heart exulteth in HaShem, my horn is exalted in HaShem; my mouth is enlarged over mine enemies; because I rejoice in Thy salvation. Hannah prayed, “My heart has rejoiced in the Lord; my horn has been raised high because of the Lord.  I have loudly denounced my enemies.  Indeed I rejoice in your deliverance.

1 Samuel 2:1 (Septuagint BLB)

1 Kings 2:1 (Septuagint Elpenor)

καὶ εἶπεν ἐστερεώθη ἡ καρδία μου ἐν κυρίῳ ὑψώθη κέρας μου ἐν θεῷ μου ἐπλατύνθη ἐπὶ ἐχθροὺς τὸ στόμα μου εὐφράνθην ἐν σωτηρίᾳ σου ΕΣΤΕΡΕΩΘΗ ἡ καρδία μου ἐν Κυρίῳ, ὑψώθη κέρας μου ἐν Θεῷ μου· ἐπλατύνθη ἐπ᾿ ἐχθρούς μου τὸ στόμα μου, εὐφράνθην ἐν σωτηρίᾳ σου
1 Reigns 2:1 (NETS) 1 Kings 2:1 (English Elpenor)
And she said, “My heart was made firm in the Lord; my horn was exalted in my god; my mouth was made wide against enemies, I was glad in your deliverance, My heart is established in the Lord, my horn is exalted in my God; my mouth is enlarged over my enemies, I have rejoiced in thy salvation.

1 Samuel 2:2 (Tanakh)

1 Samuel 2:2 (NET)

There is none holy as HaShem, for there is none beside Thee; neither is there any rock like our G-d. No one is holy like the Lord!  There is no one other than you!  There is no rock like our God!

1 Samuel 2:2 (Septuagint BLB)

1 Kings 2:2 (Septuagint Elpenor)

ὅτι οὐκ ἔστιν ἅγιος ὡς κύριος καὶ οὐκ ἔστιν δίκαιος ὡς ὁ θεὸς ἡμῶν οὐκ ἔστιν ἅγιος πλὴν σοῦ ὅτι οὐκ ἔστιν ἅγιος ὡς Κύριος, καὶ οὐκ ἔστι δίκαιος ὡς ὁ Θεὸς ἡμῶν· οὐκ ἔστιν ἅγιος πλήν σου

1 Reigns 2:2 (NETS)

1 Kings 2:2 (English Elpenor)

because there is none holy like the Lord, and there is none righteous like our God; there is none holy besides you. For there is none holy as the Lord, and there is none righteous as our God; there is none holy besides thee.

Psalm 14:1 (Tanakh)

Psalm 14:1 (NET)

The fool hath said in his heart, There is no God.  They are corrupt, they have done abominable works, there is none that doeth good. Fools say to themselves, “There is no God.”  They sin and commit evil deeds; none of them does what is right.

Psalm 14:1 (Septuagint BLB)

Psalm 13:1 (Septuagint Elpenor)

εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ οὐκ ἔστιν θεός διέφθειραν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασιν οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός ΕΙΠΕΝ ἄφρων ἐν καρδίᾳ αὐτοῦ· οὐκ ἔστι Θεός. διεφθάρησαν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασιν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός

Psalm 13:1 (NETS)

Psalm 13:1 (English Elpenor)

The fool said in his heart, “There is no God.”  They caused corruption and were abominable in their practices, there is no one practicing kindness; there is not even one. The fool has said in his heart, There is no God.  They have corrupted [themselves], and become abominable in their devices; there is none that does goodness, there is not even so much as one.

Genesis 1:31 (Tanakh)

Genesis 1:31 (NET)

And G-d saw every thing that He had made, and, behold, it was very good And there was evening and there was morning, the sixth day. God saw all that he had made – and it was very good!  There was evening, and there was morning, the sixth day.

Genesis 1:31 (Septuagint BLB)

Genesis 1:31 (Septuagint Elpenor)

καὶ εἶδεν ὁ θεὸς τὰ πάντα ὅσα ἐποίησεν καὶ ἰδοὺ καλὰ λίαν καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα ἕκτη καὶ εἶδεν ὁ Θεὸς τὰ πάντα, ὅσα ἐποίησε, καὶ ἰδοὺ καλὰ λίαν. καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα ἕκτη

Genesis 1:31 (NETS)

Genesis 1:31 (English Elpenor)

And God saw all the things that he had made, and see, they were exceedingly good.  And it came to be evening, and it came to be morning, a sixth day. And God saw all the things that he had made, and, behold, they were very good.  And there was evening and there was morning, the sixth day.

Psalm 14:2 (Tanakh)

Psalm 14:2 (NET)

The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. The Lord looks down from heaven at the human race, to see if there is anyone who is wise and seeks God.

Psalm 14:2 (Septuagint BLB)

Psalm 13:2 (Septuagint Elpenor)

κύριος ἐκ τοῦ οὐρανοῦ διέκυψεν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων τοῦ ἰδεῗν εἰ ἔστιν συνίων ἢ ἐκζητῶν τὸν θεόν Κύριος ἐκ τοῦ οὐρανοῦ διέκυψεν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων τοῦ ἰδεῖν εἰ ἔστι συνιὼν ἢ ἐκζητῶν τὸν Θεόν

Psalm 13:2 (NETS)

Psalm 13:2 (English Elpenor)

The Lord peered down from the sky on the sons of men to see if there was any who had understanding or who sought after God. The Lord looked down from heaven upon the sons of men, to see if there were any that understood, or sought after god.

Psalm 14:3 (Tanakh)

Psalm 14:3 (NET)

They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. Everyone rejects God; they are all morally corrupt.  None of them does what is right, not even one!

Psalm 14:3 (Septuagint BLB)

Psalm 13:3 (Septuagint Elpenor)

πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν ταῗς γλώσσαις αὐτῶν ἐδολιοῦσαν ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει ὀξεῗς οἱ πόδες αὐτῶν ἐκχέαι αἷμα σύντριμμα καὶ ταλαιπωρία ἐν ταῗς ὁδοῗς αὐτῶν καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὑτῶν ἐδολιοῦσαν· ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν, ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει, ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα, σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν· οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν

Psalm 13:3 (NETS)

Psalm 13:3 (English Elpenor)

All turned away, as well they became useless; there is no one practicing kindness; there is not even one. They are all gone out of the way, they are together become good for nothing, there is none that does good, no not one.  Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways; and the way of peace they have not known: there is no fear of God before their eyes.

Psalm 14:4 (Tanakh)

Psalm 14:4 (NET)

Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD. All those who behave wickedly do not understand – those who devour my people as if they were eating bread, and do not call out to the Lord.

Psalm 14:4 (Septuagint BLB)

Psalm 13:4 (Septuagint Elpenor)

οὐχὶ γνώσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν οἱ κατεσθίοντες τὸν λαόν μου βρώσει ἄρτου τὸν κύριον οὐκ ἐπεκαλέσαντο οὐχὶ γνώσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν; οἱ ἐσθίοντες τὸν λαόν μου βρώσει ἄρτου τὸν Κύριον οὐκ ἐπεκαλέσαντο

Psalm 13:4 (NETS)

Psalm 13:4 (English Elpenor)

Shall they never learn, all those who practice lawlessness?  Those who eat up my people like eating bread do not call upon the Lord. Will not all the workers of iniquity know, who eat up my people as they would eat bread? they have not called upon the Lord.

Romans 11:22 (NET)

Romans 11:22 (KJV)

Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but God’s kindness toward you, provided you continue in his kindness; otherwise you also will be cut off. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἴδε οὖν χρηστότητα καὶ ἀποτομίαν θεοῦ· ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμένῃς τῇ χρηστότητι, ἐπεὶ καὶ σὺ ἐκκοπήσῃ ιδε ουν χρηστοτητα και αποτομιαν θεου επι μεν τους πεσοντας αποτομιαν επι δε σε χρηστοτητα εαν επιμεινης τη χρηστοτητι επει και συ εκκοπηση ιδε ουν χρηστοτητα και αποτομιαν θεου επι μεν τους πεσοντας αποτομιαν επι δε σε χρηστοτητα εαν επιμεινης τη χρηστοτητι επει και συ εκκοπηση

Colossians 3:12, 13 (NET)

Colossians 3:12, 13 (KJV)

Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, kindness, humility, gentleness, and patience, Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ τοῦ θεοῦ ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ χρηστότητα ταπεινοφροσύνην πραΰτητα μακροθυμίαν ενδυσασθε ουν ως εκλεκτοι του θεου αγιοι και ηγαπημενοι σπλαγχνα οικτιρμων χρηστοτητα ταπεινοφροσυνην πραοτητα μακροθυμιαν ενδυσασθε ουν ως εκλεκτοι του θεου αγιοι και ηγαπημενοι σπλαγχνα οικτιρμου χρηστοτητα ταπεινοφροσυνην πραοτητα μακροθυμιαν
bearing with one another and forgiving one another, if someone happens to have a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἀνεχόμενοι ἀλλήλων καὶ χαριζόμενοι ἑαυτοῖς ἐάν τις πρός τινα ἔχῃ μομφήν· καθὼς καὶ ὁ κύριος ἐχαρίσατο ὑμῖν, οὕτως καὶ ὑμεῖς ανεχομενοι αλληλων και χαριζομενοι εαυτοις εαν τις προς τινα εχη μομφην καθως και ο χριστος εχαρισατο υμιν ουτως και υμεις ανεχομενοι αλληλων και χαριζομενοι εαυτοις εαν τις προς τινα εχη μομφην καθως και ο χριστος εχαρισατο υμιν ουτως και υμεις

[1] Here are three opinions of the Masoretic text: 1) What is the Masoretic Text? 2) The Masoretic Text: The traditional–sometimes imperfect–Jewish version of the Torah text. 3) The Masoretic Text and the Dead Sea Scrolls: Should the original Hebrew Bible text be modified based on information obtained from the Dead Sea Scrolls?[2] Jim Searcy, for instance, asserted that “Origen wrote his Hexapla” as opposed to compiling it from extant manuscripts.

[3] 1 Samuel 2:9 (NET)

[4] Romans 3:10b (NET)

[5] Genesis 1:31a (NET) טוב

[6] The NET parallel Greek text and NA28 had ἀποτομία here, where the Stephanus Textus Receptus and Byzantine Majority Text had αποτομιαν (KJV: severity).

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

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

[9] Romans 11:22 (NET)

[10] The Stephanus Textus Receptus had the plural οικτιρμων (KJV: mercies) here, where the NET parallel Greek text, NA28 and Byzantine Majority Text had the singular οἰκτιρμοῦ.

[11] In the NET parallel Greek text and NA28 patience was spelled πραΰτητα, and πραοτητα (KJV: longsuffering) in the Stephanus Textus Receptus and Byzantine Majority Text.

[12] The NET parallel Greek text and NA28 had κύριος here, where the Stephanus Textus Receptus and Byzantine Majority Text had χριστος (KJV: Christ).

[13] Colossians 3:12, 13 (NET)

[14] Romans 3:11 (NET)

[15] Psalm 14:4 (Tanakh)

[16] Galatians 2:21 (NET)

[17] Romans 8:3 (NET) Table

[18] Luke 18:19b (NET)

[19] John 3:7 (NET)

Who Am I? Part 9

“One more thing you should know about me,” I wrote in another essay: “I usually appreciate God’s deceptiveness (the NIV translates it shrewdness, if you prefer) first, before I recognize his reliability, trustworthiness and loyalty.  So I assume that I am far more perverse (NIV, crooked [now, devious]), than I am blameless, innocent or faithful.”  As I revisited this essay to make tables for 2 Samuel 22:26, 27 it occurred to me that this is no longer true.

In the Tanakh (and KJV) חסיד (châsı̂yd) was translated merciful (Table1) rather than loyal.  Daily infusions of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[1] have rendered me more merciful than perverse.  Consequently, I view God as more merciful than deceptive these days.  Paul described a similar transformation in his own life for believers in Galatia (Galatians 2:20 NET):

I have been crucified with Christ, and it is no longer I who live, but Christ lives in me.  So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.

He prayed the same transformation for believers in Ephesus (Ephesians 3:16, 17a NET):

I pray that according to the wealth[2] of his glory [the Father,[3] from whom every family in heaven and on earth is named] will grant[4] you to be strengthened with power through his Spirit in the inner person, that Christ will dwell in your hearts through faith…

I noticed something comparing the English translations of 2 Samuel (Reigns, Kings) 2:26, 27 from the Septuagint (Table2 and Table3) to those of the Masoretic text.

Septuagint

Masoretic Text
2 Reigns 22:26, 27 (NETS) 2 Kings 22:26, 27 (Septuagint Elpenor) 2 Samuel 22:26, 27 (Tanakh)

2 Samuel 22:26, 27 (NET)

With the devout you will be deemed devout, and with a perfect man you will be deemed perfect, and with the select you will be select, and with the crooked you will be deemed crooked. With the holy thou wilt be holy, and with the perfect man thou will be perfect, and with the excellent thou wilt be excellent, and with the froward thou will be froward. With the merciful Thou dost show Thyself merciful, with the upright man Thou dost show Thyself upright, With the pure Thou dost show myself pure; and with the crooked Thou dost show Thyself subtle. You prove to be loyal to one who is faithful; you prove to be trustworthy to one who is innocent.  You prove to be reliable to one who is blameless, but you prove to be deceptive to one who is perverse.

The English translations from the Masoretic text seem to imply that God changes his behavior toward me depending upon my response to Him.  If I achieve the rank of crooked (Tanakh) or perverse (NET), God dost show Himself subtle (Tanakh) or prove to be deceptive (NET).  If I strive to be pure (Tanakh) or blameless (NET), He dost show myself (KJV: thyself) pure or prove to be reliable.  If I make myself upright or innocent, He dost show Himself upright or prove to be trustworthy.  If I become merciful or faithful, He dost show Himself merciful or prove to be loyal.

The translations from the Greek Septuagint (especially the NETS, “you will be deemed…”), however, called this into question and forced me to dig deeper.  With the exception of the adjective ἐκλεκτὸς, the verbs—ὁσιωθήσῃ, τελειωθήσῃ[5] and στρεβλωθήσῃ—applied to God by the rabbis who translated the Septuagint were all passive.  In other words, my perception—not God—changes as He has his way with me.  There is a caveat.

In a similar verse (Table3 below) Psalm 18:26 (18:27, 17:27) the rabbis chose the active διαστρέψεις for תתפתל (pâthal) rather than the passive στρεβλωθήσῃ (the Hebrew word תתפל [pâthal] was slightly different).  Here are the words in tabular form:

Reference

NET Parallel Hebrew Tanakh Parallel Hebrew (chabad.org) Strong’s Concordance Septuagint (BLB)

Septuagint (Elpenor)

2 Samuel (Kings) 22:27 תתפל תִּתַּפָּֽל פָּתַל (pâthal) στρεβλωθήσῃ στρεβλωθήσῃ
Psalm 18:26 (18:27; 17:27) תתפתל תִּתְפַּתָּֽל פָּתַל (pâthal) διαστρέψεις διαστρέψεις

In other words, with the froward (Tanakh), perverse (NET/English Elpenor) or “crooked” (NETS) God is more actively froward (Tanakh) or deceptive (NET), wilt shew frowardness (English Elpenor) or “will pervert” (1 Kings 22:19-23; 1 Timothy 4:1-5).  His mercy toward me is ever astonishing.  At my most crooked or perverse I mistook God’s mercy for his nonexistence.  He remained pure, reliable, upright, trustworthy, merciful and loyal despite my religious mind’s inability to perceive it at that time.

Before I get too carried away with the English translation merciful, however, I want to study the Greek translation some.  The Hebrew word חסיד (châsı̂yd) translated merciful in the Tanakh and KJV was translated ὁσίου (a form of ὅσιος) in the Septuagint rather than ἐλεήμων (Hebrews 2:17 NET):

Therefore [Jesus] had to be made like his brothers and sisters in every respect, so that he could become a merciful (ἐλεήμων) and faithful high priest in things relating to God, to make atonement for the sins of the people.

Peter quoted David’s psalm about Jesus, you will not leave my soul in Hades, nor permit your Holy One to experience decay.[6]  Paul quoted part of the same psalm: You will not permit your Holy One to experience decay.[7]  Here in both quotes ὅσιον (another form of ὅσιος) was translated Holy One.

The Greek word διαφθοράν translated decay above was itself a translation of the Hebrew word שחת.  But it was translated (Table4 below) corruption (Tanakh) or the Pit (NET).  A table contrasting these Hebrew homographs follows.

Reference

NET Parallel Hebrew Tanakh Parallel Hebrew (chabad.org) Strong’s Concordance Tanakh (Jewish Virtual Library)

NET

Psalm 16:10 שחת שָֽׁחַת שַׁחַת (shachath) corruption the Pit
Genesis 13:10 שחת שַׁחֵ֣ת שָׁחַת (shâchath) destroyed obliterated

The only difference between them is the vowel points.  Whether Peter and Paul misquoted the psalm to make it prophesy Jesus’ resurrection, or the Masoretes manipulated the vowel points to make it less obvious so as to defend their people from Christian interpretation will remain a matter of faith.  Admittedly, the rabbis who translated the Septuagint chose καταστρέψαι for שחת in Genesis 13:10 rather than διαφθοράν.  But they didn’t choose any form of Βόθυνος (Matthew 12:11) or φρέαρ (Revelation 9:1) for either occurrence.

Moses identified Levi’s holy one, whom Thou didst prove at Massah, with whom Thou didst strive at the waters of Meribah.[8] Again, the Hebrew word translated holy was חסידך (châsı̂yd) which was translated ὁσίῳ (another form of ὅσιος) in the Septuagint.  To Paul Levi’s holy one (τῷ ἀνδρὶ τῷ ὁσίῳ in the Septuagint; literally, holy man) was Christ (1 Corinthians 10:1-4 NET Table):

For I do not want you to be unaware, brothers and sisters, that our fathers were all under the cloud and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink.  For they were all drinking from the spiritual rock that followed them, and the rock was Christ.

A plural form of ὅσιος (Table19 below) was translated holy (NET) or mercies (KJV) in Paul’s exhortation in the synagogue at Pisidian Antioch (Acts 13:34 NET):

But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: ‘I will give you the holy (ὅσια) and trustworthy promises made to David.’[9]

The last was a quote from the prophet Isaiah (Table8 below): I will make an everlasting covenant with you, even the sure mercies of David.[10]  The Hebrew word חַסְדֵ֥י (chêsêd) was translated mercies on chabad.org as well.  The Greek translation ὅσια was also rendered mercies in the Elpenor English translation of the Septuagint, but sacred things in the NETS (Table9 below).

Who will not fear you,[11] O Lord, and glorify[12] your name, because you alone are holy[13] (ὅσιος), those who conquered the beast sang.  All nations will come and worship before you for your righteous acts (seven final plagues, seven angels holding the seven trumpets, the scroll and its seven seals) have been revealed.[14]  John’s vision continued: Now I heard the angel of the waters saying: “You are just[15] – the one who is and who was, the Holy One[16] (ὅσιος) – because you have passed these judgments, because they poured out the blood of your saints and prophets, so you have given[17] them blood to drink.  They[18] got what they deserved!”[19]

Without reverting to my old ways—considering justice and mercy as opposites—it seemed only fair to mention these contexts for ὅσιος.  The varied translations of ὅσιος seem to confirm my understanding of a category called “justice-mercy.”  Though I struggle to describe this category in words or diagrams it becomes much clearer—along with faithfulness and love—in the person of Jesus the Christ.

He will keep the feet of His holy ones,[20] Hannah prayed.  I planned to quote this as an example of חסידו] חסידיו] (châsı̂yd) [contrast chabad.org] translated δικαίου (a form of δίκαιος) in the Septuagint.  Comparing the Greek of the Septuagint to the Masoretic text proved more problematic than that.  The English translations follow:

English Translations from Masoretic Hebrew

English Translations from Septuagint Greek
1 Samuel 2:9 (Tanakh) 1 Samuel 2:9 (NET) 1 Reigns 2:9 (NETS)

1 Kings 2:9 (English Elpenor)

He will keep the feet of His holy ones, but the wicked shall be put to silence in darkness; for not by strength shall man prevail. He watches over his holy ones, but the wicked are made speechless in the darkness, for it is not by one’s own strength that one prevails. Granting the prayer to the one who prays, he has even blessed the years of the righteous, because not by strength is a man mighty. granting his petition to him that prays; and he blesses the years of the righteous, for by strength cannot man prevail.

Admittedly, I wondered at first how the rabbis who translated the Septuagint got granting his petition to him that prays from but the wicked shall be put to silence in darkness.  Still I lamented that this woman of ancient Israel understood something I required almost a lifetime to learn: not by strength (NET: one’s own strength) shall man prevail.  The more I meditated though, the more sense it made to me that Hannah would have prayed what she acknowledged to Eli (1 Samuel 1:26-28 Tanakh):

And she said: ‘Oh, my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto HaShem.  For this child I prayed; and HaShem hath granted me my petition which I asked of Him; therefore I also have lent him to HaShem; as long as he liveth he is lent to HaShem.’  And he worshipped HaShem there.

Then I began to wonder why the Masoretes changed granting his petition to him that prays to but the wicked shall be put to silence in darkness.  No contrast with the wicked is required to understand that the righteous do not prevail by their own strength.  I began to consider Hannah’s prayer of dedication in its entirety, but that must wait for another essay.

To conclude this essay, I won’t gainsay merciful as a translation of חסיד (châsı̂yd), but it was translated holy more often, indicating the Messiah.  Tables comparing Psalm 18:25, 26; 16:10; Deuternomy 33:8; Isaiah 55:3; 1 Samuel 2:9 and 1:26-28 in the Tanakh and NET, and tables comparing Psalm 18:25 (17:26); 18:26 (17:27); 16:10 (15:10); Deuteronomy 33:8; Isaiah 55:3; 1 Samuel (Reigns, Kings) 2:9; 1:26; 1:27 and 1:28 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Ephesians 3:14; 3:16; Acts 13:35; 13:34; Revelation 15:4 and 16:5, 6 in the NET and KJV.

Psalm 18:25, 26 (Tanakh)

Psalm 18:25, 26 (NET)

With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright; You prove to be loyal to one who is faithful; you prove to be trustworthy to one who is innocent.
With the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward. You prove to be reliable to one who is blameless, but you prove to be deceptive to one who is perverse.

Psalm 18:25 (Septuagint BLB)

Psalm 17:26 (Septuagint Elpenor)

μετὰ ὁσίου ὁσιωθήσῃ καὶ μετὰ ἀνδρὸς ἀθῴου ἀθῷος ἔσῃ μετὰ ὁσίου ὅσιος ἔσῃ, καὶ μετὰ ἀνδρὸς ἀθῴου ἀθῷος ἔσῃ

Psalm 17:26 (NETS)

Psalm 17:26 (English Elpenor)

With the devout you will be deemed devout, and with the innocent man you will be innocent, With the holy thou wilt be holy; and with the innocent man thou wilt be innocent.

Psalm 18:26 (Septuagint BLB)

Psalm 17:27 (Septuagint Elpenor)

καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ καὶ μετὰ στρεβλοῦ διαστρέψεις καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ καὶ μετὰ στρεβλοῦ διαστρέψεις

Psalm 17:27 (NETS)

Psalm 17:27 (English Elpenor)

and with the select you will be select, and with the crooked you will pervert, And with the excellent [man] thou wilt be excellent; and with the perverse thou wilt shew frowardness.

Psalm 16:10 (Tanakh)

Psalm 16:10 (NET)

For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. You will not abandon me to Sheol; you will not allow your faithful follower (châsı̂yd, חסידך) to see the Pit.

Psalm 16:10 (Septuagint BLB)

Psalm 15:10 (Septuagint Elpenor)

ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῗν διαφθοράν ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν

Psalm 15:10 (NETS)

Psalm 15:10 (English Elpenor)

because you will not abandon my soul to Hades or give your devout to see corruption. because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

Deuteronomy 33:8 (Tanakh)

Deuteronomy 33:8 (NET)

And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, whom Thou didst prove at Massah, with whom Thou didst strive at the waters of Meribah; Of Levi he said: Your Thummim and Urim belong to your godly (châsı̂yd, חסידך) one, whose authority you challenged at Massah, and with whom you argued at the waters of Meribah.

Deuteronomy 33:8 (Septuagint BLB)

Deuteronomy 33:8 (Septuagint Elpenor)

καὶ τῷ Λευι εἶπεν δότε Λευι δήλους αὐτοῦ καὶ ἀλήθειαν αὐτοῦ τῷ ἀνδρὶ τῷ ὁσίῳ ὃν ἐπείρασαν αὐτὸν ἐν πείρᾳ ἐλοιδόρησαν αὐτὸν ἐπὶ ὕδατος ἀντιλογίας καὶ τῷ Λευὶ εἶπε· δότε Λευὶ δήλους αὐτοῦ καὶ ἀλήθειαν αὐτοῦ, τῷ ἀνδρὶ τῷ ὁσίῳ, ὃν ἐπείρασαν αὐτὸν ἐν πείρᾳ, ἐλοιδόρησαν αὐτὸν ἐπὶ ὕδατος ἀντιλογίας

Deuteronomy 33:8 (NETS)

Deuteronomy 33:8 (English Elpenor)

And to Leui he said: Give Leui his clear ones and his truth to the devout man, whom they tempted him with temptation.  They reviled him at the water of dispute. And to Levi he said, Give to Levi his manifestations, and his truth to the holy man, whom they tempted in the temptation; they reviled him at the water of strife.

Isaiah 55:3 (Tanakh)

Isaiah 55:3 (NET)

Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Pay attention and come to me!  Listen, so you can live!  Then I will make an unconditional covenantal promise to you, just like the reliable covenantal promises (chêsêd, חסדי) I made to David.

Isaiah 55:3 (Septuagint BLB)

Isaiah 55:3 (Septuagint Elpenor)

προσέχετε τοῗς ὠτίοις ὑμῶν καὶ ἐπακολουθήσατε ταῗς ὁδοῗς μου ἐπακούσατέ μου καὶ ζήσεται ἐν ἀγαθοῗς ἡ ψυχὴ ὑμῶν καὶ διαθήσομαι ὑμῗν διαθήκην αἰώνιον τὰ ὅσια Δαυιδ τὰ πιστά προσέχετε τοῖς ὠσὶν ὑμῶν καὶ ἐπακουλουθήσατε ταῖς ὁδοῖς μου· εἰσακούσατέ μου, καὶ ζήσεται ἐν ἀγαθοῖς ἡ ψυχὴ ὑμῶν· καὶ διαθήσομαι ὑμῖν διαθήκην αἰώνιον, τὰ ὅσια Δαυὶδ τὰ πιστά

Isaiah 55:3 (NETS)

Isaiah 55:3 (English Elpenor)

Pay attention with your ears, and follow my ways; listen to me, and your soul will live in good things.  I will make with you an everlasting covenant, the sacred things of David that are sure. Give heed with your ears, and follow my ways: hearken to me, and your soul shall live in prosperity; and I will make with you an everlasting covenant, the sure mercies of David.

1 Samuel 2:9 (Tanakh)

1 Samuel 2:9 (NET)

He will keep the feet of His holy ones, but the wicked shall be put to silence in darkness; for not by strength shall man prevail. He watches over his holy (châsı̂yd, [חסידו]) ones (châsı̂yd, חסידיו), but the wicked are made speechless in the darkness, for it is not by one’s own strength that one prevails.

1 Samuel 2:9 (Septuagint BLB)

1 Kings 2:9 (Septuagint Elpenor)

διδοὺς εὐχὴν τῷ εὐχομένῳ καὶ εὐλόγησεν ἔτη δικαίου ὅτι οὐκ ἐν ἰσχύι δυνατὸς ἀνήρ διδοὺς εὐχὴν τῷ εὐχομένῳ καὶ εὐλόγησεν ἔτη δικαίου· ὅτι οὐκ ἐν ἰσχύϊ δυνατὸς ἀνήρ

1 Reigns 2:9 (NETS)

1 Kings 2:9 (English Elpenor)

Granting the prayer to the one who prays, he has even blessed the years of the righteous, because not by strength is a man mighty. granting his petition to him that prays; and he blesses the years of the righteous, for by strength cannot man prevail.

1 Samuel 1:26-28 (Tanakh)

1 Samuel 1:26-28 (NET)

And she said: ‘Oh, my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto HaShem. She said, “My lord. Just as surely as you are alive, my lord, I am the woman who previously stood here with you in order to pray to the Lord.
For this child I prayed; and HaShem hath granted me my petition which I asked of Him; For this boy I prayed, and the Lord has given me the request that I asked of him.
therefore I also have lent him to HaShem; as long as he liveth he is lent to HaShem.’  And he worshipped HaShem there. So I also dedicate him to the Lord. For all the days of his life he is dedicated to the Lord.” Then he bowed down there in worship to the Lord.

1 Samuel 1:26 (Septuagint BLB)

1 Kings 1:26 (Septuagint Elpenor)

καὶ εἶπεν ἐν ἐμοί κύριε ζῇ ἡ ψυχή σου ἐγὼ ἡ γυνὴ ἡ καταστᾶσα ἐνώπιόν σου ἐν τῷ προσεύξασθαι πρὸς κύριον καὶ εἶπεν· ἐν ἐμοί, κύριε· ζῇ ἡ ψυχή σου, ἐγὼ ἡ γυνὴ ἡ καταστᾶσα ἐνώπιόν σου μετὰ σοῦ ἐν τῷ προσεύξασθαι πρὸς Κύριον

1 Reigns 1:26 (NETS)

1 Kings 1:26 (English Elpenor)

and said, “By me, sir!  Your soul lives, I am the woman who stood before you when praying to the Lord; And she said, I pray thee, my lord, as thy soul liveth, I [am] the woman that stood in thy presence with thee while praying to the Lord.

1 Samuel 1:27 (Septuagint BLB)

1 Kings 1:27 (Septuagint Elpenor)

ὑπὲρ τοῦ παιδαρίου τούτου προσηυξάμην καὶ ἔδωκέν μοι κύριος τὸ αἴτημά μου ὃ ᾐτησάμην παρ᾽ αὐτοῦ ὑπὲρ τοῦ παιδαρίου τούτου προσηυξάμην, καὶ ἔδωκέ μοι Κύριος τὸ αἴτημά μου, ὃ ᾐτησάμην παρ᾿ αὐτοῦ

1 Reigns 1:27 (NETS)

1 Kings 1:27 (English Elpenor)

for this boy I prayed, and the Lord has granted me my request that I requested of him. For this child I prayed; and the Lord has given me my request that I asked of him.

1 Samuel 1:28 (Septuagint BLB)

1 Kings 1:28 (Septuagint Elpenor)

κἀγὼ κιχρῶ αὐτὸν τῷ κυρίῳ πάσας τὰς ἡμέρας ἃς ζῇ αὐτός χρῆσιν τῷ κυρίῳ κἀγὼ κιχρῶ αὐτὸν τῷ Κυρίῳ πάσας τὰς ἡμέρας, ἃς ζῇ αὐτός, χρῆσιν τῷ Κυρίῳ. Καὶ εἶπεν

1 Reigns 1:28 (NETS)

1 Kings 1:28 (English Elpenor)

And I lend him to the Lord as long as he lives, a loan to the Lord. And I lend him to the Lord all his days that he lives, a loan to the Lord: and she said,

Ephesians 3:14 (NET)

Ephesians 3:14 (KJV)

For this reason I kneel before the Father, For this cause I bow my knees unto the Father of our Lord Jesus Christ,

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Τούτου χάριν κάμπτω τὰ γόνατα μου πρὸς τὸν πατέρα τουτου χαριν καμπτω τα γονατα μου προς τον πατερα του κυριου ημων ιησου χριστου τουτου χαριν καμπτω τα γονατα μου προς τον πατερα του κυριου ημων ιησου χριστου

Ephesians 3:16 (NET)

Ephesians 3:16 (KJV)

I pray that according to the wealth of his glory he will grant you to be strengthened with power through his Spirit in the inner person, That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἵνα δῷ ὑμῖν κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον ινα δωη υμιν κατα τον πλουτον της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον ινα δωη υμιν κατα τον πλουτον της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον

Acts 13:35 (NET)

Acts 13:35 (KJV)

Therefore he also says in another psalm, ‘You will not permit your Holy One to experience decay.’ Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

διότι καὶ ἐν ἑτέρῳ λέγει· οὐ δώσεις τὸν ὅσιον σου ἰδεῖν διαφθοράν διο και εν ετερω λεγει ου δωσεις τον οσιον σου ιδειν διαφθοραν διο και εν ετερω λεγει ου δωσεις τον οσιον σου ιδειν διαφθοραν

Acts 13:34 (NET)

Acts 13:34 (KJV)

But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: ‘I will give you the holy and trustworthy promises made to David.’ And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθοράν, οὕτως εἴρηκεν ὅτι δώσω ὑμῖν τὰ ὅσια Δαυὶδ τὰ πιστά οτι δε ανεστησεν αυτον εκ νεκρων μηκετι μελλοντα υποστρεφειν εις διαφθοραν ουτως ειρηκεν οτι δωσω υμιν τα οσια δαβιδ τα πιστα οτι δε ανεστησεν αυτον εκ νεκρων μηκετι μελλοντα υποστρεφειν εις διαφθοραν ουτως ειρηκεν οτι δωσω υμιν τα οσια δαυιδ τα πιστα

Revelation 15:4 (NET)

Revelation 15:4 (KJV)

Who will not fear you, O Lord, and glorify your name, because you alone are holy?  All nations will come and worship before you for your righteous acts have been revealed.” Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

τίς οὐ μὴ φοβηθῇ, κύριε, καὶ δοξάσει τὸ ὄνομα σου; ὅτι μόνος ὅσιος, ὅτι πάντα τὰ ἔθνη ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιον σου, ὅτι τὰ δικαιώματα σου ἐφανερώθησαν τις ου μη φοβηθη σε κυριε και δοξαση το ονομα σου οτι μονος οσιος οτι παντα τα εθνη ηξουσιν και προσκυνησουσιν ενωπιον σου οτι τα δικαιωματα σου εφανερωθησαν τις ου μη φοβηθη σε κυριε και δοξαση το ονομα σου οτι μονος αγιος οτι παντα τα εθνη ηξουσιν και προσκυνησουσιν ενωπιον σου οτι τα δικαιωματα σου εφανερωθησαν

Revelation 16:5, 6 (NET)

Revelation 16:5, 6 (KJV)

Now I heard the angel of the waters saying: “You are just – the one who is and who was, the Holy One – because you have passed these judgments, And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Καὶ ἤκουσα τοῦ ἀγγέλου τῶν ὑδάτων λέγοντος· δίκαιος εἶ, ὁ ὢν καὶ ὁ ἦν, |ὁ| ὅσιος, ὅτι ταῦτα ἔκρινας, και ηκουσα του αγγελου των υδατων λεγοντος δικαιος κυριε ει ο ων και ο ην και ο οσιος οτι ταυτα εκρινας και ηκουσα του αγγελου των υδατων λεγοντος δικαιος ει ο ων και ο ην ο οσιος οτι ταυτα εκρινας
because they poured out the blood of your saints and prophets, so you have given them blood to drink.  They got what they deserved!” For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὅτι αἷμα ἁγίων καὶ προφητῶν ἐξέχεαν καὶ αἷμα αὐτοῖς |[δ]έδωκας| πιεῖν, ἄξιοι εἰσιν οτι αιμα αγιων και προφητων εξεχεαν και αιμα αυτοις εδωκας πιειν αξιοι γαρ εισιν οτι αιμα αγιων και προφητων εξεχεαν και αιμα αυτοις εδωκας πιειν αξιοι εισιν

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

[2] The NET parallel Greek text and NA28 had πλοῦτος—the nominative case—here along with its corresponding article τὸ, where the Stephanus Textus Receptus and Byzantine Majority Text had πλουτον (KJV: riches)—the accusative case—with its corresponding article τον.

[3] The Stephanus Textus Receptus and Byzantine Majority Text had του κυριου ημων ιησου χριστου (KJV: of our Lord Jesus Christ) here.  The NET parallel Greek text and NA28 did not.

[4] The NET parallel Greek text and NA28 had δῷ—in the subjunctive mood—here, where the Stephanus Textus Receptus and Byzantine Majority Text had δωη (KJV: would grant)—in either the optative or subjunctive mood (depending on diacritical marks which are absent, though the word would may indicate that the translators understood it as subjunctive).  The NET will grant indicates a more “definite outcome,” the “result” of Paul’s prayer according to the wealth of the Father’s glory.

[5] In a similar passage in Psalm 18:26 (17:27) the rabbis chose the adjective ἀθῷος to translate תתמם (tâmam) rather than the passive τελειωθήσῃ though the Hebrew was also תתמם (tâmam).

[6] Acts 2:27 (NET) Table

[7] Acts 13:35b (NET)

[8] Deuteronomy 33:8b (Tanakh)

[9] In the NET parallel Greek text, NA28 and Byzantine Majority Text David was spelled Δαυὶδ, and δαβιδ in the Stephanus Textus Receptus.

[10] Isaiah 55:3b (Tanakh)

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

[12] The NET parallel Greek text and NA28 had the future tense indicative mood verb δοξάσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had the aorist tense subjunctive mood verb δοξαση.  This is potentially a significant difference.  For what it’s worth, φοβηθῇ (fear) is in the aorist tense and subjunctive mood.  Of course, it is also in the passive voice while both δοξάσει and δοξαση are in the active voice.

[13] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ὅσιος here, where the Byzantine Majority Text had αγιος.

[14] Revelation 15:4 (NET)

[15] The Stephanus Textus Receptus had κυριε (KJV: O Lord) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[16] The Stephanus Textus Receptus had και (KJV: and shalt be) preceding the Holy One.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[17] The NET parallel Greek text and NA28 had δέδωκας here, where the Stephanus Textus Receptus and Byzantine Majority Text had εδωκας (KJV: hast given).

[18] The Stephanus Textus Receptus had the conjunction γαρ (KJV: for) joining these clauses.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[19] Revelation 16:5, 6 (NET)

[20] 1 Samuel 2:9 (Tanakh)