Hannah’s Prayer, Part 6

Posted on March 7, 2020 by admin

The texts diverge subtly after the conclusion of Hannah’s prayer:

Masoretic Text		Septuagint
1 Samuel 2:11 (Tanakh)	1 Samuel 2:11 (NET)	1 Reigns 2:11 (NETS)	1 Kings 2:10e, 11 (Elpenor English)
And Elkanah went to Ramah to his house. And the child did minister unto HaShem before Eli the priest.	Then Elkanah went back home to Ramah. The boy Samuel was serving the Lord with the favor of Eli the priest.	And they left him there before the Lord and departed to Harmathaim, and the lad was ministering to the face of the Lord, before Eli the priest.	And she left him there before the Lord, (11) and departed to Armathaim: and the child ministered in the presence of the Lord before Heli the priest.

The Greek word (Table2 below) translated they left in the NETS was κατέλιπον in the BLB version of the Septuagint, a form of καταλείπω. Likewise the word translated departed was ἀπῆλθον, a form of ἀπέρχομαι. Both are third person plural forms, but both are also first person singular forms. In other words the BLB version of the Septuagint might have been translated: “And I left him there before the Lord and departed to Harmathaim.”

Was this Hannah’s first person narrative originally, dutifully copied by a loving son?

The thought causes the male religious mind to fizz and sputter. But even a man considering the Koine Greek Lexicon’s definition of καταλείπω—“to leave (in a certain state after something has happened); to leave (neglected and uncared for); to leave (unharmed); to leave (something/someone) behind; to cause to remain behind; to forsake, abandon; to bequeath to (someone); to sever ties with (someone)”—can feel the pathos of “I left him there.” When I mentioned this possibility to my own mother, she told her first born son that a mother would want her son to know why she abandoned him.

The Elpenor version of the Septuagint had κατέλιπεν, the third person singular form of καταλείπω, translated she left. The word translated departed was ἀπῆλθεν, the third person singular form of ἀπέρχομαι. These do the least damage to a first person narrative while allowing the male religious mind to purr contentedly again. What becomes conspicuous by its absence from both versions of the Septuagint is any mention of Ελκανὰ.

From this perspective the insertion of Elkanah back into the Masoretic text is so patriarchal it feels like stormtroopers trampling on the narrative. I think I can hear John William’s theme playing in the background. But the point is well taken. Hannah didn’t leave Samuel in Shiloh apart from Elkanah.

Masoretic Text		Septuagint
1 Samuel 1:1-5 (Tanakh)	1 Samuel 1:1-5 (NET)	1 Reigns 1:1-5 (NETS)	1 Kings 1:1-5 (Elpenor English)
NOW THERE was a certain man of Ramathaim-zophim, of the hill-country of Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.	There was a man from Ramathaim Zophim, from the hill country of Ephraim. His name was Elkanah. He was the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.	There was a man of Harmathaim Sipha from the hill country of Ephraim, and his name was Elkana son of Ieremeel son of Eliou son of Thoke, in Nasib Ephraim.	There was a man of Armathaim Sipha, of mount Ephraim, and his name [was] Helkana, a son of Jeremeel the son of Elias the son of Thoke, in Nasib Ephraim.
And he had two wives: the name of the one was Hannah, and the name of the other Peninnah; and Peninnah had children, but Hannah had no children.	He had two wives; the name of the first was Hannah and the name of the second was Peninnah. Peninnah had children, but Hannah had no children.	And he had two wives; the name of the one was Hannah, and the name of the second Phennana. And Phennana had children, and Hanna had no child.	And he [had] two wives; the name of the one [was] Anna, and the name of the second Phennana. And Phennana had children, but Anna had no child.
And this man went up out of his city from year to year to worship and to sacrifice unto HaShem of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, were there priests unto HaShem.	This man would go up from his city year after year to worship and to sacrifice to the Lord of Heaven’s Armies at Shiloh. (It was there that the two sons of Eli, Hophni and Phinehas, served as the Lord’s priests.)	And the man used to go up from days to days from his town, from Harmathaim, to do obeisance and to sacrifice to the Lord God Sabaoth at Selo, and there Eli and his two sons, Hophni and Phinees, were priests of the Lord.	And the man went up from year to year from his city, from Armathaim, to worship and sacrifice to the Lord God of Sabaoth at Selom: and [there were] Heli and his two sons Ophni and Phinees, the priests of the Lord.
And it came to pass upon a day, when Elkanah sacrificed, that he gave to Peninnah his wife, and to all her sons and her daughters, portions;	The day came, and Elkanah sacrificed. (Now he used to give meat portions to his wife Peninnah and to all her sons and daughters.	And it happened on a day and Elkana sacrificed and gave portions to his wife Phennana and to her sons,	And the day came, and Helkana sacrificed, and gave portions to his wife Phennana and her children.
but unto Hannah he gave a double portion; for he loved Hannah, but HaShem had shut up her womb.	But to Hannah he would give a double portion because he loved Hannah, although the Lord had not enabled her to have children.	and to Hanna he gave one portion, because she did not have a child; however, Elkana loved Hanna more than this one, and the Lord had closed the area of her womb.	And to Anna he gave a prime portion, because she had no child, only Helkana loved Anna more than the other; but the Lord [had] closed her womb.

It intrigues me that this authoritative assessment—inspired by God—of Elkanah’s love for Hannah might also be her firsthand account. Be that as it may Samuel was Elkanah’s Joseph, the firstborn son (Genesis 30:22-24) of a beloved wife. And Hannah had vowed to give Samuel to the Lord.

Masoretic Text		Septuagint
1 Samuel 1:11 (Tanakh)	1 Samuel 1:11 (NET)	1 Reigns 1:11 (NETS)	1 Kings 1:11 (Elpenor English)
And she vowed a vow, and said: ‘O HaShem of hosts, if Thou wilt indeed look on the affliction of Thy handmaid, and remember me, and not forget Thy handmaid, but wilt give unto Thy handmaid a man-child, then I will give him unto HaShem all the days of his life, and there shall no razor come upon his head.’	She made a vow saying, “O Lord of Heaven’s Armies, if you would truly look on the suffering of your servant, and would keep me in mind and not neglect your servant, and give your servant a male child, then I will dedicate him to the Lord all the days of his life. His hair will never be cut.”	and vowed a vow to the Lord, saying: “Adonai, Lord, Eloai, Sabaoth, if looking you will look on the humiliation of your slave and remember me and give to your slave an offspring of men, and I will give him as one devoted before you until the day of his death, and wine and strong drink he shall not drink, and no iron shall come upon his head.”	And she vowed a vow to the Lord, saying, O Lord God of Sabaoth, if thou wilt indeed look upon the humiliation of thine handmaid, and remember me, and give to thine handmaid a man-child, then will I indeed dedicate him to thee till the day of his death; and he shall drink no wine nor strong drink, and no razor shall come upon his head.

The law was entirely in Elkanah’s favor if he chose to keep his son:

Masoretic Text		Septuagint
Numbers 30:11-14 (Tanakh)	Numbers 30:10-13 (NET)	Numbers 30:11-14 (NETS)	Numbers 30:11-14 (Elpenor English)
And if a woman vowed in her husband’s house, or bound her soul by a bond with an oath,	If she made the vow in her husband’s house or put herself under obligation with an oath,	And if her vow was in her husband’s house or her determination against her soul was with an oath	And if her vow [be made] in the house of her husband, or the obligation upon her soul with an oath,
and her husband heard it, and held his peace at her, and disallowed her not, then all her vows shall stand, and every bond wherewith she bound her soul shall stand.	and her husband heard about it, but remained silent about her, and did not overrule her, then all her vows will stand, and every obligation which she pledged for herself will stand.	and if her husband hears and says nothing to her and does not withhold consent to her, then all her vows shall stand, and all her determinations which she determined for herself against her soul—they shall stand regarding her.	and her husband should hear, and hold his peace at her, and not disallow her, then all her vows shall stand, and all the obligations which she contracted against her soul, shall stand against her.
But if her husband make them null and void in the day that he heareth them, then whatsoever proceeded out of her lips, whether it were her vows, or the bond of her soul, shall not stand: her husband hath made them void; and HaShem will forgive her.	But if her husband clearly nullifies them when he hears them, then whatever she says by way of vows or obligations will not stand. Her husband has made them void, and the Lord will release her from them.	But if her husband in canceling cancels them on the day when he hears, all the things that proceed out of her lips regarding her vows and regarding her determination that are against her soul shall not remain for her. Her husband canceled them, and the Lord will clear her.	But if her husband should utterly cancel the vow in the day in which he shall hear it, none of the things which shall proceed out of her lips in her vows, and in the obligations [contracted] upon her soul, shall stand to her; her husband has canceled them, and the Lord shall hold her guiltless.
Every vow, and every binding oath to afflict the soul, her husband may let it stand, or her husband may make it void.	“Any vow or sworn obligation that would bring affliction to her, her husband can confirm or nullify.	Every vow and every oath for binding, to afflict the soul, her husband shall establish for her, and her husband shall cancel.	Every vow, and every binding oath to afflict her soul, her husband shall confirm it to her, or her husband shall cancel it.

Apparently Elkanah had not made Hannah’s vow void. In fact, after Samuel’s birth he seemed concerned when she didn’t go with him to a sacrifice:

Masoretic Text		Septuagint
1 Samuel 1:22 (Tanakh)	1 Samuel 1:22 (NET)	1 Reigns 1:22 (NETS)	1 Kings 1:22 (Elpenor English)
But Hannah went not up; for she said unto her husband: ‘Until the child be weaned, when I will bring him, that he may appear before HaShem, and there abide for ever.’	But Hannah did not go up with them, because she had told her husband, “Not until the boy is weaned. Then I will bring him so that he may appear before the Lord. And he will remain there from then on.”	and Hanna did not go up with him, for she said to her husband, “Until the boy goes up if I shall wean it, and it will appear to the face of the Lord and stay there forever.”	But Anna did not go up with him, for she said to her husband, [I will not go up] until the child goes up, when I have weaned him, and he shall be presented before the Lord, and he shall abide there continually.

So did Ekanah threaten his wife with a stern warning from the law?

Masoretic Text		Septuagint
Deuteronomy 23:22 (Tanakh)	Deuteronomy 23:21 (NET)	Deuteronomy 23:21 (NETS)	Deuteronomy 23:22 (Elpenor English)
When thou shalt vow a vow unto HaShem thy G-d, thou shalt not be slack to pay it; for HaShem thy G-d will surely require it of thee; and it will be sin in thee.	When you make a vow to the Lord your God you must not delay in fulfilling it, for otherwise he will surely hold you accountable as a sinner.	Now if you vow a vow to the Lord your God, you shall not delay to pay it. For the Lord your God, when he requires, will require it of you, and it will be a sin with you.	And if thou wilt vow a vow to the Lord thy God, thou shalt not delay to pay it; for the Lord thy God will surely require it of thee, and [otherwise] it shall be sin in thee.

No, he did not. In fact, Elkanah’s words to Hannah were so full of grace they almost seem anachronistic.

Masoretic Text		Septuagint
1 Samuel 1:23 (Tanakh)	1 Samuel 1:23 (NET)	1 Reigns 1:23 (NETS)	1 Kings 1:23 (Elpenor English)
And Elkanah her husband said unto her: ‘Do what seemeth thee good; tarry until thou have weaned him; only HaShem establish His word.’ So the woman tarried and gave her son suck, until she weaned him.	Then her husband Elkanah said to her, “Do what you think best. Stay until you have weaned him. Only may the Lord fulfill his promise.” So the woman stayed and nursed her son until she had weaned him.	And her husband Elkana said to her, “Do what is good in your sight; stay until you have weaned him; only may the Lord establish that which goes out of your mouth.” And the woman remained and nursed her son until she weaned him.	And Helkana her husband said to her, Do that which is good in thine eyes, abide still until thou shalt have weaned him; but may the Lord establish that which comes out of thy mouth: and the woman tarried, and suckled her son until she had weaned him.

In Elkanah’s mind Hannah’s vow had become God’s word (דְּבָר֑וֹ) or promise (dâbâr, דברו) in the English translations of the Masoretic text. I ran both דְּבָר֑וֹ and דברו through Morfix since the Hebrew word was translated τὸ ἐξελθὸν ἐκ τοῦ στόματός σου (English Elpenor: that which comes out of thy mouth) in the Septuagint.

Morfix Translation
Hebrew	Tanakh	Homographs	English Definitions
דְּבָר֑וֹ	word	דָּבָר	object, thing, item; event, occurrence, happening; anything; דברים – belongings; דברים – what one has to say; writings; לדברי – in the words of…, in someone’s opinion, according to,
		דֶּבֶר	plague
		דַּבָּר	(flowery) leader
		דִּבֵּר	to speak, to talk; to discuss; מדבר – to be fluent in a language
		דִּבֵּר	commandment (ten commandments); faculty of speech, articulation
		דֻּבַּר	to be spoken of, to be referred to; to be agreed upon, to be decided, to come to a conclusion; to be spoken
Morfix Translation
Hebrew	NET	Homographs	English Definitions
דברו	promise	דָּבָר	object, thing, item; event, occurrence, happening; anything; דברים – belongings; דברים – what one has to say; writings; לדברי – in the words of…, in someone’s opinion, according to,
		דִּבֵּר	to speak, to talk; to discuss; מדבר – to be fluent in a language
		דֻּבַּר	to be spoken of, to be referred to; to be agreed upon, to be decided, to come to a conclusion; to be spoken
		דַּבָּר	(flowery) leader

Neither my Greek nor Hebrew is sufficient to guess whether the Septuagint was more original or a somewhat agnostic rendering of the original Hebrew. In either case, Elkanah prayed to, and trusted, the Lord to establish what came out of Hannah’s mouth, perhaps, as His own word—and it was so.

Who are these people? Most in Israel were caught up in a monotonous cycle.

Masoretic Text		Septuagint
Judges 21:25 (Tanakh)	Judges 21:25 (NET)	Judges 21:25 (NETS)	Judges 21:25 (Elpenor English)
In those days there was no king in Israel: every man did that which was right in his own eyes.	In those days Israel had no king. Each man did what he considered to be right.	In those days there was no king in Israel; each man would do what was right in his own eyes.	And in those days there was no king in Israel; every man did that which was right in his own sight.

Elkanah and Hannah seem like they were from another planet—or they were born from above. It was clear that the king most in Israel had rejected was God.

Masoretic Text		Septuagint
1 Samuel 8:7, 8 (Tanakh)	1 Samuel 8:7, 8 (NET)	1 Reigns 8:7, 8 (NETS)	1 Kings 8:7, 8 (Elpenor English)
And HaShem said unto Samuel: ‘Hearken unto the voice of the people in all that they say unto thee; for they have not rejected thee, but they have rejected Me, that I should not be king over them.	The Lord said to Samuel, “Do everything the people request of you. For it is not you that they have rejected, but it is me that they have rejected as their king.	And the Lord said to Samouel, “Listen to the voice of the people in whatever they say to you, for they have not rejected you, but they have rejected me from being king over them.	And the Lord said to Samuel, Hear the voice of the people, in whatever they shall say to thee; for they have not rejected thee, but they have rejected me from reigning over them.
According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, in that they have forsaken Me, and served other gods, so do they also unto thee.	Just as they have done from the day that I brought them up from Egypt until this very day, they have rejected me and have served other gods. This is what they are also doing to you.	According to all the deeds that they did to me from the day I brought them up out of Egypt to this day, and they forsook me and were subject to other gods, so also they are doing to you.	According to all their doings which they have done to me, from the day that I brought them out of Egypt until this day, even [as] they have deserted me, and served other gods, so they do also to thee.

I wonder if Elkanah and Hannah were on Jesus’ mind when He said, Enter^[1] through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. How narrow is the gate and difficult the way that leads to life, and there are few who find it!^[2] I’m thinking of this destruction (ἀπώλειαν, a form of ἀπώλεια) as a destruction of corruption—“completely severed – cut off (entirely) from what could or should have been”^[3]—rather than “an eternal sojourn in a lake of fire.”^[4] All in Israel could or should have been like Elkanah and Hannah but for their rejection of God as their king.

Perhaps Hannah’s prayer was an ecstatic expression of the Holy Spirit. But I would like to think that she along with the Holy Spirit uncovered and rehearsed these words as she nursed, bathed, dressed and dandled the infant Samuel. I would like to think that the words she prayed were the very words that empowered her to leave him there before the Lord, that she has revealed to us the strength by which He established His word—that is to say, fulfilled her vow. For I know whom I have believed, Paul wrote to Timothy, and am persuaded that He is able to keep that which I have committed unto Him against that Day.^[5]

Tables comparing 1 Samuel 2:11; 1:1; 1:2; 1:3; 1:4; 1:5; 1:11; Numbers 30:10 (30:11); 30:11 (30:12); 30:12 (30:13); 30:13 (30:14); 1 Samuel 1:22; Deuteronomy 23:21 (23:22); 1 Samuel 1:23; Judges 21:25; 1 Samuel 8:7 and 8:8 in the Tanakh, KJV and NET, and comparing 1 Samuel (Kings, Reigns) 2:11; 1:1; 1:2; 1:3; 1:4; 1:5; 1:11; Numbers 30:10 (30:11); 30:11 (30:12); 30:12 (30:13); 30:13 (30:14); 1 Samuel (Kings, Reigns) 1:22; Deuteronomy 23:21 (23:22); 1 Samuel (Kings, Reigns) 1:23; Judges 21:25; 1 Samuel (Kings, Reigns) 8:7 and 8:8 in the Septuagint (BLB and Elpenor) follow. Following these is a table comparing Matthew 7:13 in the NET and KJV.

1 Samuel 2:11 (Tanakh)	1 Samuel 2:11 (KJV)	1 Samuel 2:11 (NET)
And Elkanah went to Ramah to his house. And the child did minister unto HaShem before Eli the priest.	And Elkanah went to Ramah to his house. And the child did minister unto the LORD before Eli the priest.	Then Elkanah went back home to Ramah. The boy Samuel was serving the Lord with the favor of Eli the priest.

1 Samuel 2:11 (Septuagint BLB)	1 Kings 2:11 (Septuagint Elpenor)
καὶ κατέλιπον αὐτὸν ἐκεῗ ἐνώπιον κυρίου καὶ ἀπῆλθον εἰς Αρμαθαιμ καὶ τὸ παιδάριον ἦν λειτουργῶν τῷ προσώπῳ κυρίου ἐνώπιον Ηλι τοῦ ἱερέως	Καὶ κατέλιπεν αὐτὸν ἐκεῖ ἐνώπιον Κυρίου καὶ ἀπῆλθεν εἰς ᾿Αρμαθαίμ, καὶ τὸ παιδάριον ἦν λειτουργῶν τῷ προσώπῳ Κυρίου ἐνώπιον ῾Ηλὶ τοῦ ἱερέως
1 Reigns 2:11 (NETS)	1 Kings 2:10e, 11 (English Elpenor)
And they left him there before the Lord and departed to Harmathaim, and the lad was ministering to the face of the Lord, before Eli the priest.	And she left him there before the Lord, (11) and departed to Armathaim: and the child ministered in the presence of the Lord before Heli the priest.

1 Samuel 1:1 (Tanakh)	1 Samuel 1:1 (KJV)	1 Samuel 1:1 (NET)
NOW THERE was a certain man of Ramathaim-zophim, of the hill-country of Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.	Now there was a certain man of Ramathaimzophim, of mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite:	There was a man from Ramathaim Zophim, from the hill country of Ephraim. His name was Elkanah. He was the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.

1 Samuel 1:1 (Septuagint BLB)	1 Kings 1:1 (Septuagint Elpenor)
ἄνθρωπος ἦν ἐξ Αρμαθαιμ Σιφα ἐξ ὄρους Εφραιμ καὶ ὄνομα αὐτῷ Ελκανα υἱὸς Ιερεμεηλ υἱοῦ Ηλιου υἱοῦ Θοκε ἐν Νασιβ Εφραιμ	ΑΝΘΡΩΠΟΣ ἦν ἐξ ᾿Αρμαθαὶμ Σιφά, ἐξ ὄρους ᾿Εφραίμ, καὶ ὄνομα αὐτῷ ῾Ελκανὰ υἱὸς ῾Ιερεμεὴλ υἱοῦ ᾿Ηλιοὺ υἱοῦ Θοκὲ ἐν Νασὶβ ᾿Εφραίμ
1 Reigns 1:1 (NETS)	1 Kings 1:1 (English Elpenor)
There was a man of Harmathaim Sipha from the hill country of Ephraim, and his name was Elkana son of Ieremeel son of Eliou son of Thoke, in Nasib Ephraim.	There was a man of Armathaim Sipha, of mount Ephraim, and his name [was] Helkana, a son of Jeremeel the son of Elias the son of Thoke, in Nasib Ephraim.

1 Samuel 1:2 (Tanakh)	1 Samuel 1:2 (KJV)	1 Samuel 1:2 (NET)
And he had two wives: the name of the one was Hannah, and the name of the other Peninnah; and Peninnah had children, but Hannah had no children.	And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children.	He had two wives; the name of the first was Hannah and the name of the second was Peninnah. Peninnah had children, but Hannah had no children.

1 Samuel 1:2 (Septuagint BLB)	1 Kings 1:2 (Septuagint Elpenor)
καὶ τούτῳ δύο γυναῗκες ὄνομα τῇ μιᾷ Αννα καὶ ὄνομα τῇ δευτέρᾳ Φεννανα καὶ ἦν τῇ Φεννανα παιδία καὶ τῇ Αννα οὐκ ἦν παιδίον	καὶ τούτῳ δύο γυναῖκες· ὄνομα τῇ μιᾷ ῎Αννα,καὶ ὄνομα τῇ δευτέρᾳ Φεννάνα· καὶ ἦν τῇ Φεννάνᾳ παιδία, καὶ τῇ ῎Αννᾳ οὐκ ἦν παιδίον
1 Reigns 1:2 (NETS)	1 Kings 1:2 (English Elpenor)
And he had two wives; the name of the one was Hannah, and the name of the second Phennana. And Phennana had children, and Hanna had no child.	And he [had] two wives; the name of the one [was] Anna, and the name of the second Phennana. And Phennana had children, but Anna had no child.

1 Samuel 1:3 (Tanakh)	1 Samuel 1:3 (KJV)	1 Samuel 1:3 (NET)
And this man went up out of his city from year to year to worship and to sacrifice unto HaShem of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, were there priests unto HaShem.	And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there.	This man would go up from his city year after year to worship and to sacrifice to the Lord of Heaven’s Armies at Shiloh. (It was there that the two sons of Eli, Hophni and Phinehas, served as the Lord’s priests.)

1 Samuel 1:3 (Septuagint BLB)	1 Kings 1:3 (Septuagint Elpenor)
καὶ ἀνέβαινεν ὁ ἄνθρωπος ἐξ ἡμερῶν εἰς ἡμέρας ἐκ πόλεως αὐτοῦ ἐξ Αρμαθαιμ προσκυνεῗν καὶ θύειν τῷ κυρίῳ θεῷ σαβαωθ εἰς Σηλω καὶ ἐκεῗ Ηλι καὶ οἱ δύο υἱοὶ αὐτοῦ Οφνι καὶ Φινεες ἱερεῗς τοῦ κυρίου	καὶ ἀνέβαινεν ὁ ἄνθρωπος ἐξ ἡμερῶν εἰς ἡμέρας ἐκ πόλεως αὐτοῦ ἐξ ᾿Αρμαθαὶμ προσκυνεῖν καὶ θύειν Κυρίῳ τῷ Θεῷ Σαβαὼθ εἰς Σηλώ· καὶ ἐκεῖ ῾Ηλὶ καὶ οἱ δύο υἱοὶ αὐτοῦ ᾿Οφνὶ καὶ Φινεὲς ἱερεῖς τοῦ Κυρίου
1 Reigns 1:3 (NETS)	1 Kings 1:3 (English Elpenor)
And the man used to go up from days to days from his town, from Harmathaim, to do obeisance and to sacrifice to the Lord God Sabaoth at Selo, and there Eli and his two sons, Hophni and Phinees, were priests of the Lord.	And the man went up from year to year from his city, from Armathaim, to worship and sacrifice to the Lord God of Sabaoth at Selom: and [there were] Heli and his two sons Ophni and Phinees, the priests of the Lord.

1 Samuel 1:4 (Tanakh)	1 Samuel 1:4 (KJV)	1 Samuel 1:4 (NET)
And it came to pass upon a day, when Elkanah sacrificed, that he gave to Peninnah his wife, and to all her sons and her daughters, portions;	And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions:	The day came, and Elkanah sacrificed. (Now he used to give meat portions to his wife Peninnah and to all her sons and daughters.

1 Samuel 1:4 (Septuagint BLB)	1 Kings 1:4 (Septuagint Elpenor)
καὶ ἐγενήθη ἡμέρᾳ καὶ ἔθυσεν Ελκανα καὶ ἔδωκεν τῇ Φεννανα γυναικὶ αὐτοῦ καὶ τοῗς υἱοῗς αὐτῆς καὶ ταῗς θυγατράσιν αὐτῆς [and to her daughters] μερίδας	καὶ ἐγενήθη ἡμέρα καὶ ἔθυσεν ῾Ελκανὰ καὶ ἔδωκε τῇ Φεννάνᾳ, γυναικὶ αὐτοῦ, καὶ τοῖς υἱοῖς αὐτῆς μερίδας
1 Reigns 1:4 (NETS)	1 Kings 1:4 (English Elpenor)
And it happened on a day and Elkana sacrificed and gave portions to his wife Phennana and to her sons,	And the day came, and Helkana sacrificed, and gave portions to his wife Phennana and her children.

1 Samuel 1:5 (Tanakh)	1 Samuel 1:5 (KJV)	1 Samuel 1:5 (NET)
but unto Hannah he gave a double portion; for he loved Hannah, but HaShem had shut up her womb.	But unto Hannah he gave a worthy portion; for he loved Hannah: but the LORD had shut up her womb.	But to Hannah he would give a double portion because he loved Hannah, although the Lord had not enabled her to have children.

1 Samuel 1:5 (Septuagint BLB)	1 Kings 1:5 (Septuagint Elpenor)
καὶ τῇ Αννα ἔδωκεν μερίδα μίαν ὅτι οὐκ ἦν αὐτῇ παιδίον πλὴν ὅτι τὴν Ανναν ἠγάπα Ελκανα ὑπὲρ ταύτην καὶ κύριος ἀπέκλεισεν τὰ περὶ τὴν μήτραν αὐτῆς	καὶ τῇ ῎Αννᾳ ἔδωκε μερίδα μίαν, ὅτι οὐκ ἦν αὐτῇ παιδίον, πλὴν ὅτι τὴν ῎Ανναν ἠγάπα ῾Ελκανὰ ὑπὲρ ταύτην. καὶ Κύριος ἀπέκλεισε τὰ περὶ τὴν μήτραν αὐτῆς
1 Reigns 1:5 (NETS)	1 Kings 1:5 (English Elpenor)
and to Hanna he gave one portion, because she did not have a child; however, Elkana loved Hanna more than this one, and the Lord had closed the area of her womb.	And to Anna he gave a prime portion, because she had no child, only Helkana loved Anna more than the other; but the Lord [had] closed her womb.

1 Samuel 1:11 (Tanakh)	1 Samuel 1:11 (KJV)	1 Samuel 1:11 (NET)
And she vowed a vow, and said: ‘O HaShem of hosts, if Thou wilt indeed look on the affliction of Thy handmaid, and remember me, and not forget Thy handmaid, but wilt give unto Thy handmaid a man-child, then I will give him unto HaShem all the days of his life, and there shall no razor come upon his head.’	And she vowed a vow, and said, O LORD of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the LORD all the days of his life, and there shall no razor come upon his head.	She made a vow saying, “O Lord of Heaven’s Armies, if you would truly look on the suffering of your servant, and would keep me in mind and not neglect your servant, and give your servant a male child, then I will dedicate him to the Lord all the days of his life. His hair will never be cut.”

1 Samuel 1:11 (Septuagint BLB)	1 Kings 1:11 (Septuagint Elpenor)
καὶ ηὔξατο εὐχὴν κυρίῳ λέγουσα Αδωναι κύριε ελωαι σαβαωθ ἐὰν ἐπιβλέπων ἐπιβλέψῃς ἐπὶ τὴν ταπείνωσιν τῆς δούλης σου καὶ μνησθῇς μου καὶ δῷς τῇ δούλῃ σου σπέρμα ἀνδρῶν καὶ δώσω αὐτὸν ἐνώπιόν σου δοτὸν ἕως ἡμέρας θανάτου αὐτοῦ καὶ οἶνον καὶ μέθυσμα οὐ πίεται καὶ σίδηρος οὐκ ἀναβήσεται ἐπὶ τὴν κεφαλὴν αὐτοῦ	καὶ ηὔξατο εὐχὴν Κυρίῳ λέγουσα· ᾿Αδωναΐ Κύριε ᾿Ελωὲ Σαβαώθ, ἐὰν ἐπιβλέπων ἐπιβλέψῃς ἐπὶ τὴν ταπείνωσιν τῆς δούλης σου καὶ μνησθῇς μου καὶ δῷς τῇ δούλῃ σου σπέρμα ἀνδρῶν, καὶ δώσω αὐτὸν ἐνώπιόν σου δοτὸν ἕως ἡμέρας θανάτου αὐτοῦ, καὶ οἶνον καὶ μέθυσμα οὐ πίεται, καὶ σίδηρος οὐκ ἀναβήσεται ἐπὶ τὴν κεφαλὴν αὐτοῦ
1 Reigns 1:11 (NETS)	1 Kings 1:11 (English Elpenor)
and vowed a vow to the Lord, saying: “Adonai, Lord, Eloai, Sabaoth, if looking you will look on the humiliation of your slave and remember me and give to your slave an offspring of men, and I will give him as one devoted before you until the day of his death, and wine and strong drink he shall not drink, and no iron shall come upon his head.”	And she vowed a vow to the Lord, saying, O Lord God of Sabaoth, if thou wilt indeed look upon the humiliation of thine handmaid, and remember me, and give to thine handmaid a man-child, then will I indeed dedicate him to thee till the day of his death; and he shall drink no wine nor strong drink, and no razor shall come upon his head.

Numbers 30:11 (Tanakh)	Numbers 30:10 (KJV)	Numbers 30:10 (NET)
And if a woman vowed in her husband’s house, or bound her soul by a bond with an oath,	And if she vowed in her husband’s house, or bound her soul by a bond with an oath;	If she made the vow in her husband’s house or put herself under obligation with an oath,

Numbers 30:10 (Septuagint BLB)	Numbers 30:11 (Septuagint Elpenor)
ἐὰν δὲ ἐν τῷ οἴκῳ τοῦ ἀνδρὸς αὐτῆς ἡ εὐχὴ αὐτῆς ἢ ὁ ὁρισμὸς κατὰ τῆς ψυχῆς αὐτῆς μεθ᾽ ὅρκου	ἐὰν δὲ ἐν τῷ οἴκῳ τοῦ ἀνδρὸς αὐτῆς ἡ εὐχὴ αὐτῆς ἢ ὁ ὁρισμὸς κατὰ τῆς ψυχῆς αὐτῆς μεθ’ ὅρκου
Numbers 30:11 (NETS)	Numbers 30:11 (English Elpenor)
And if her vow was in her husband’s house or her determination against her soul was with an oath	And if her vow [be made] in the house of her husband, or the obligation upon her soul with an oath,

Numbers 30:12 (Tanakh)	Numbers 30:11 (KJV)	Numbers 30:11 (NET)
and her husband heard it, and held his peace at her, and disallowed her not, then all her vows shall stand, and every bond wherewith she bound her soul shall stand.	And her husband heard it, and held his peace at her, and disallowed her not: then all her vows shall stand, and every bond wherewith she bound her soul shall stand.	and her husband heard about it, but remained silent about her, and did not overrule her, then all her vows will stand, and every obligation which she pledged for herself will stand.

Numbers 30:11 (Septuagint BLB)	Numbers 30:12 (Septuagint Elpenor)
καὶ ἀκούσῃ ὁ ἀνὴρ αὐτῆς καὶ παρασιωπήσῃ αὐτῇ καὶ μὴ ἀνανεύσῃ αὐτῇ καὶ στήσονται πᾶσαι αἱ εὐχαὶ αὐτῆς καὶ πάντες οἱ ὁρισμοὶ αὐτῆς οὓς ὡρίσατο κατὰ τῆς ψυχῆς αὐτῆς στήσονται κατ᾽ αὐτῆς	καὶ ἀκούσῃ ὁ ἀνὴρ αὐτῆς καὶ παρασιωπήσῃ αὐτῇ καὶ μὴ ἀνανεύσῃ αὐτῇ, καὶ στήσονται πᾶσαι αἱ εὐχαὶ αὐτῆς, καὶ πάντες οἱ ὁρισμοὶ αὐτῆς, οὓς ὡρίσατο κατὰ τῆς ψυχῆς αὐτῆς, στήσονται κατ’ αὐτῆς
Numbers 30:12 (NETS)	Numbers 30:12 (English Elpenor)
and if her husband hears and says nothing to her and does not withhold consent to her, then all her vows shall stand, and all her determinations which she determined for herself against her soul—they shall stand regarding her.	and her husband should hear, and hold his peace at her, and not disallow her, then all her vows shall stand, and all the obligations which she contracted against her soul, shall stand against her.

Numbers 30:13 (Tanakh)	Numbers 30:12 (KJV)	Numbers 30:12 (NET)
But if her husband make them null and void in the day that he heareth them, then whatsoever proceeded out of her lips, whether it were her vows, or the bond of her soul, shall not stand: her husband hath made them void; and HaShem will forgive her.	But if her husband hath utterly made them void on the day he heard them; then whatsoever proceeded out of her lips concerning her vows, or concerning the bond of her soul, shall not stand: her husband hath made them void; and the LORD shall forgive her.	But if her husband clearly nullifies them when he hears them, then whatever she says by way of vows or obligations will not stand. Her husband has made them void, and the Lord will release her from them.

Numbers 30:12 (Septuagint BLB)	Numbers 30:13 (Septuagint Elpenor)
ἐὰν δὲ περιελὼν περιέλῃ ὁ ἀνὴρ αὐτῆς ᾗ ἂν ἡμέρᾳ ἀκούσῃ πάντα ὅσα ἐὰν ἐξέλθῃ ἐκ τῶν χειλέων αὐτῆς κατὰ τὰς εὐχὰς αὐτῆς καὶ κατὰ τοὺς ὁρισμοὺς τοὺς κατὰ τῆς ψυχῆς αὐτῆς οὐ μενεῗ αὐτῇ ὁ ἀνὴρ αὐτῆς περιεῗλεν καὶ κύριος καθαρίσει αὐτήν	ἐὰν δὲ περιελὼν περιέλῃ ὁ ἀνὴρ αὐτῆς, ᾗ ἂν ἡμέρᾳ ἀκούσῃ, πάντα ὅσα ἐὰν ἐξέλθῃ ἐκ τῶν χειλέων αὐτῆς κατὰ τὰς εὐχὰς αὐτῆς καὶ κατὰ τοὺς ὁρισμοὺς τοὺς κατὰ τῆς ψυχῆς αὐτῆς, οὐ μενεῖ αὐτῇ· ὁ ἀνὴρ αὐτῆς περιεῖλε, καὶ Κύριος καθαριεῖ αὐτήν
Numbers 30:13 (NETS)	Numbers 30:13 (English Elpenor)
But if her husband in canceling cancels them on the day when he hears, all the things that proceed out of her lips regarding her vows and regarding her determination that are against her soul shall not remain for her. Her husband canceled them, and the Lord will clear her.	But if her husband should utterly cancel the vow in the day in which he shall hear it, none of the things which shall proceed out of her lips in her vows, and in the obligations [contracted] upon her soul, shall stand to her; her husband has canceled them, and the Lord shall hold her guiltless.

Numbers 30:14 (Tanakh)	Numbers 30:13 (KJV)	Numbers 30:13 (NET)
Every vow, and every binding oath to afflict the soul, her husband may let it stand, or her husband may make it void.	Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void.	“Any vow or sworn obligation that would bring affliction to her, her husband can confirm or nullify.

Numbers 30:13 (Septuagint BLB)	Numbers 30:14 (Septuagint Elpenor)
πᾶσα εὐχὴ καὶ πᾶς ὅρκος δεσμοῦ κακῶσαι ψυχήν ὁ ἀνὴρ αὐτῆς στήσει αὐτῇ καὶ ὁ ἀνὴρ αὐτῆς περιελεῗ	πᾶσα εὐχὴ καὶ πᾶς ὅρκος δεσμοῦ κακῶσαι ψυχήν, ὁ ἀνὴρ αὐτῆς στήσει αὐτῇ καὶ ὁ ἀνὴρ αὐτῆς περιελεῖ
Numbers 30:14 (NETS)	Numbers 30:14 (English Elpenor)
Every vow and every oath for binding, to afflict the soul, her husband shall establish for her, and her husband shall cancel.	Every vow, and every binding oath to afflict her soul, her husband shall confirm it to her, or her husband shall cancel it.

1 Samuel 1:22 (Tanakh)	1 Samuel 1:22 (KJV)	1 Samuel 1:22 (NET)
But Hannah went not up; for she said unto her husband: ‘Until the child be weaned, when I will bring him, that he may appear before HaShem, and there abide for ever.’	But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned, and then I will bring him, that he may appear before the LORD, and there abide for ever.	But Hannah did not go up with them, because she had told her husband, “Not until the boy is weaned. Then I will bring him so that he may appear before the Lord. And he will remain there from then on.”

1 Samuel 1:22 (Septuagint BLB)	1 Kings 1:22 (Septuagint Elpenor)
καὶ Αννα οὐκ ἀνέβη μετ᾽ αὐτοῦ ὅτι εἶπεν τῷ ἀνδρὶ αὐτῆς ἕως τοῦ ἀναβῆναι τὸ παιδάριον ἐὰν ἀπογαλακτίσω αὐτό καὶ ὀφθήσεται τῷ προσώπῳ κυρίου καὶ καθήσεται ἐκεῗ ἕως αἰῶνος	καὶ ῎Αννα οὐκ ἀνέβη μετ᾿ αὐτοῦ, ὅτι εἶπε τῷ ἀνδρὶ αὐτῆς· ἕως τοῦ ἀναβῆναι τὸ παιδάριον, ἐὰν ἀπογαλακτίσω αὐτό, καὶ ὀφθήσεται τῷ προσώπῳ Κυρίου καὶ καθήσεται ἕως αἰῶνος ἐκεῖ
1 Reigns 1:22 (NETS)	1 Kings 1:22 (English Elpenor)
and Hanna did not go up with him, for she said to her husband, “Until the boy goes up if I shall wean it, and it will appear to the face of the Lord and stay there forever.”	But Anna did not go up with him, for she said to her husband, [I will not go up] until the child goes up, when I have weaned him, and he shall be presented before the Lord, and he shall abide there continually.

Deuteronomy 23:22 (Tanakh)	Deuteronomy 23:21 (KJV)	Deuteronomy 23:21 (NET)
When thou shalt vow a vow unto HaShem thy G-d, thou shalt not be slack to pay it; for HaShem thy G-d will surely require it of thee; and it will be sin in thee.	When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee.	When you make a vow to the Lord your God you must not delay in fulfilling it, for otherwise he will surely hold you accountable as a sinner.

Deuteronomy 23:21 (Septuagint BLB)	Deuteronomy 23:22 (Septuagint Elpenor)
ἐὰν δὲ εὔξῃ εὐχὴν κυρίῳ τῷ θεῷ σου οὐ χρονιεῗς ἀποδοῦναι αὐτήν ὅτι ἐκζητῶν ἐκζητήσει κύριος ὁ θεός σου παρὰ σοῦ καὶ ἔσται ἐν σοὶ ἁμαρία	Εὰν δὲ εὔξῃ εὐχὴν Κυρίῳ τῷ Θεῷ σου, οὐ χρονιεῖς ἀποδοῦναι αὐτήν, ὅτι ἐκζητῶν ἐκζητήσει Κύριος ὁ Θεός σου παρὰ σοῦ, καὶ ἔσται ἐν σοὶ ἁμαρτία
Deuteronomy 23:21 (NETS)	Deuteronomy 23:22 (English Elpenor)
Now if you vow a vow to the Lord your God, you shall not delay to pay it. For the Lord your God, when he requires, will require it of you, and it will be a sin with you.	And if thou wilt vow a vow to the Lord thy God, thou shalt not delay to pay it; for the Lord thy God will surely require it of thee, and [otherwise] it shall be sin in thee.

1 Samuel 1:23 (Tanakh)	1 Samuel 1:23 (KJV)	1 Samuel 1:23 (NET)
And Elkanah her husband said unto her: ‘Do what seemeth thee good; tarry until thou have weaned him; only HaShem establish His word.’ So the woman tarried and gave her son suck, until she weaned him.	And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the LORD establish his word. So the woman abode, and gave her son suck until she weaned him.	Then her husband Elkanah said to her, “Do what you think best. Stay until you have weaned him. Only may the Lord fulfill his promise.” So the woman stayed and nursed her son until she had weaned him.

1 Samuel 1:23 (Septuagint BLB)	1 Kings 1:23 (Septuagint Elpenor)
καὶ εἶπεν αὐτῇ Ελκανα ὁ ἀνὴρ αὐτῆς ποίει τὸ ἀγαθὸν ἐν ὀφθαλμοῗς σου κάθου ἕως ἂν ἀπογαλακτίσῃς αὐτό ἀλλὰ στήσαι κύριος τὸ ἐξελθὸν ἐκ τοῦ στόματός σου καὶ ἐκάθισεν ἡ γυνὴ καὶ ἐθήλασεν τὸν υἱὸν αὐτῆς ἕως ἂν ἀπογαλακτίσῃ αὐτόν	καὶ εἶπεν αὐτῇ ῾Ελκανὰ ὁ ἀνὴρ αὐτῆς· ποίει τὸ ἀγαθὸν ἐν ὀφθαλμοῖς σου, κάθου ἕως ἂν ἀπογαλακτίσῃς αὐτό· ἀλλὰ στήσαι Κύριος τὸ ἐξελθὸν ἐκ τοῦ στόματός σου. καὶ ἐκάθισεν ἡ γυνὴ καὶ ἐθήλασε τὸν υἱὸν αὐτῆς, ἕως ἂν ἀπογαλακτίσῃ αὐτόν
1 Reigns 1:23 (NETS)	1 Kings 1:23 (English Elpenor)
And her husband Elkana said to her, “Do what is good in your sight; stay until you have weaned him; only may the Lord establish that which goes out of your mouth.” And the woman remained and nursed her son until she weaned him.	And Helkana her husband said to her, Do that which is good in thine eyes, abide still until thou shalt have weaned him; but may the Lord establish that which comes out of thy mouth: and the woman tarried, and suckled her son until she had weaned him.

Judges 21:25 (Tanakh)	Judges 21:25 (KJV)	Judges 21:25 (NET)
In those days there was no king in Israel: every man did that which was right in his own eyes.	In those days there was no king in Israel: every man did that which was right in his own eyes.	In those days Israel had no king. Each man did what he considered to be right.

Judges 21:25 (Septuagint BLB)	Judges 21:25 (Septuagint Elpenor)
ἐν ταῗς ἡμέραις ἐκείναις οὐκ ἦν βασιλεὺς ἐν Ισραηλ ἀνὴρ ἕκαστος τὸ εὐθὲς ἐν ὀφθαλμοῗς αὐτοῦ ἐποίει	ἐν δὲ ταῖς ἡμέραις ἐκείναις οὐκ ἦν βασιλεὺς ἐν ᾿Ισραήλ· ἀνὴρ τὸ εὐθὲς ἐνώπιον αὐτοῦ ἐποίει
Judges 21:25 (NETS)	Judges 21:25 (English Elpenor)
In those days there was no king in Israel; each man would do what was right in his own eyes.	And in those days there was no king in Israel; every man did that which was right in his own sight.

1 Samuel 8:7 (Tanakh)	1 Samuel 8:7 (KJV)	1 Samuel 8:7 (NET)
And HaShem said unto Samuel: ‘Hearken unto the voice of the people in all that they say unto thee; for they have not rejected thee, but they have rejected Me, that I should not be king over them.	And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.	The Lord said to Samuel, “Do everything the people request of you. For it is not you that they have rejected, but it is me that they have rejected as their king.

1 Samuel 8:7 (Septuagint BLB)	1 Kings 8:7 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρὸς Σαμουηλ ἄκουε τῆς φωνῆς τοῦ λαοῦ καθὰ ἂν λαλήσωσίν σοι ὅτι οὐ σὲ ἐξουθενήκασιν ἀλλ᾽ ἢ ἐμὲ ἐξουδενώκασιν τοῦ μὴ βασιλεύειν ἐπ᾽ αὐτῶν	καὶ εἶπε Κύριος πρὸς Σαμουήλ· ἄκουε τῆς φωνῆς τοῦ λαοῦ, καθὰ ἂν λαλῶσί σοι· ὅτι οὐ σὲ ἐξουθενήκασιν, ἀλλ᾿ ἢ ἐμὲ ἐξουθενήκασι τοῦ μὴ βασιλεύειν ἐπ᾿ αὐτῶν
1 Reigns 8:7 (NETS)	1 Kings 8:7 (English Elpenor)
And the Lord said to Samouel, “Listen to the voice of the people in whatever they say to you, for they have not rejected you, but they have rejected me from being king over them.	And the Lord said to Samuel, Hear the voice of the people, in whatever they shall say to thee; for they have not rejected thee, but they have rejected me from reigning over them.

1 Samuel 8:8 (Tanakh)	1 Samuel 8:8 (KJV)	1 Samuel 8:8 (NET)
According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, in that they have forsaken Me, and served other gods, so do they also unto thee.	According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee.	Just as they have done from the day that I brought them up from Egypt until this very day, they have rejected me and have served other gods. This is what they are also doing to you.

1 Samuel 8:8 (Septuagint BLB)	1 Kings 8:8 (Septuagint Elpenor)
κατὰ πάντα τὰ ποιήματα ἃ ἐποίησάν μοι ἀφ᾽ ἧς ἡμέρας ἀνήγαγον αὐτοὺς ἐξ Αἰγύπτου ἕως τῆς ἡμέρας ταύτης καὶ ἐγκατέλιπόν με καὶ ἐδούλευον θεοῗς ἑτέροις οὕτως αὐτοὶ ποιοῦσιν καὶ σοί	κατὰ πάντα τὰ ποιήματα, ἃ ἐποίησάν μοι ἀφ᾿ ἧς ἡμέρας ἀνήγαγον αὐτοὺς ἐξ Αἰγύπτου ἕως τῆς ἡμέρας ταύτης καὶ ἐγκατέλιπόν με καὶ ἐδούλευον θεοῖς ἑτέροις, οὕτως αὐτοὶ ποιοῦσι καὶ σοί
1 Reigns 8:8 (NETS)	1 Kings 8:8 (English Elpenor)
According to all the deeds that they did to me from the day I brought them up out of Egypt to this day, and they forsook me and were subject to other gods, so also they are doing to you.	According to all their doings which they have done to me, from the day that I brought them out of Egypt until this day, even [as] they have deserted me, and served other gods, so they do also to thee.

Matthew 7:13 (NET)	Matthew 7:13 (KJV)
“Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it.	Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Εἰσέλθατε διὰ τῆς στενῆς πύλης· ὅτι πλατεῖα \|ἡ πύλη\| καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι᾿ αὐτῆς	εισελθετε δια της στενης πυλης οτι πλατεια η πυλη και ευρυχωρος η οδος η απαγουσα εις την απωλειαν και πολλοι εισιν οι εισερχομενοι δι αυτης	εισελθετε δια της στενης πυλης οτι πλατεια η πυλη και ευρυχωρος η οδος η απαγουσα εις την απωλειαν και πολλοι εισιν οι εισερχομενοι δι αυτης

Back to Solomon’s Wealth, Part 5

Back to A Monotonous Cycle, Part 4

^[1] The NET parallel Greek text and NA²⁸ had Εἰσέλθατε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εισελθετε (KJV: Enter ye).

^[2] Matthew 7:13, 14 (NET) Table

^[3] A quotation from the definition of ἀπώλεια on BibleHub.

^[4] For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish (ἀπόληται, a form of ἀπόλλυμι) but have eternal life. For God did not send his Son into the world to condemn (κρίνῃ, a form of κρίνω) the world, but that the world should be saved through him (John 3:16, 17 NET Table). To interpret destruction (ἀπώλειαν, a form of ἀπώλεια) so as to force Jesus to condemn most people seems wrong to me now. Who is the one who will condemn (κατακρινῶν, a form of κατακρίνω)? Christ is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us (Romans 8:34 NET Table).

^[5] 2 Timothy 1:12 (KJV)

Romans, Part 86

Posted on April 9, 2017 by admin

But I myself am fully convinced about you, my brothers and sisters, Paul continued, that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another.^[1] Though it may sound as if Paul commended Roman believers for their peculiar goodness and knowledge, I will maintain that his confidence was in the God of hope and the power of the Holy Spirit: Now may the God of hope fill you with all joy and peace as you believe in him, so that you may abound in hope by the power of the Holy Spirit.^[2]

The Greek word translated am fully convinced was Πέπεισμαι (a form of πείθω). For I am convinced (πέπεισμαι, a form of πείθω), Paul wrote, that neither death, nor life, nor angels, nor heavenly rulers, nor things that are present, nor things to come, nor powers, nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.^[3] I know the one in whom my faith is set, he wrote Timothy, and I am convinced (πέπεισμαι, a form of πείθω) that he is able to protect what has been entrusted to me until that day.^[4] And he characterized himself as one who put no confidence (πεποιθότες, another form of πείθω) in the flesh, Roman or otherwise: For it is we who are the circumcision, we who serve God by his Spirit, who boast in Christ Jesus, and who put no confidence in the flesh (καὶ οὐκ ἐν σαρκὶ πεποιθότες)…^[5]

The goodness Paul was fully convinced that Roman believers were full of was ἀγαθωσύνης (a form of ἀγαθωσύνη) in Greek. Again, it was not that Romans were peculiarly full of goodness in Paul’s estimation while citizens of Thessalonica needed to rely on God: we pray for you always, Paul wrote believers in Thessalonica, that our God will make you worthy of his calling and fulfill by his power your every desire for goodness (ἀγαθωσύνης, a form of ἀγαθωσύνη)…^[6] Walk as children of the light, he wrote believers in Ephesus, for the fruit of the light consists in all goodness (ἀγαθωσύνῃ), righteousness, and truth…^[7] And, of course, goodness is delivered daily to believers as an aspect of the fruit of the Spirit: But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness (ἀγαθωσύνη), faithfulness, gentleness, and self-control.^[8]

The knowledge with which believers in Rome were filled was γνώσεως (a form of γνῶσις) in Greek. Once again, I don’t think Paul meant that Romans were peculiarly filled with all knowledge. He didn’t even claim knowledge for himself or the other apostles beyond what was given by God: For God, who said “Let light shine out of darkness,” he wrote believers in Corinth, is the one who shined in our hearts to give us the light of the glorious knowledge (γνώσεως, a form of γνῶσις) of God in the face of Christ.^[9] My goal is that their hearts, having been knit together in love, he wrote the Colossians, may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge (ἐπίγνωσιν, a form of ἐπίγνωσις) of the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge (γνώσεως, a form of γνῶσις).^[10] Christ’s love, in fact, surpasses knowledge: to know (γνῶναι, a form of γινώσκω) the love of Christ that surpasses knowledge (γνώσεως, a form of γνῶσις), so that you may be filled up to all the fullness of God.^[11] For Paul the value of knowing (γνώσεως, a form of γνῶσις) Christ Jesus my Lord was far greater than all human honor.^[12]

But I have written more boldly to you on some points so as to remind you, Paul continued his letter to believers in Rome, because of the grace given to me by God to be a minister (λειτουργὸν, a form of λειτουργός) of Christ Jesus to the Gentiles.^[13] Paul had not yet been to Rome. His self-consciousness about all that he had written to believers there intrigues me. I can easily see this letter as the culmination of Paul’s working through his own issues, from the Jerusalem Council to Athens to Corinth and on to Ephesus. Did he recognize the importance the Roman Church would assume once the Jerusalem Church was scattered? Surely the Holy Spirit did.

I don’t think Paul intended to write a treatise on the Gospel but a letter to Roman believers. Still, by the Holy Spirit a Gospel treatise is what he wrote. Without altering a word Paul wanted to explain his boldness (τολμηρότερον; translated more boldly). I serve the gospel of God like a priest, he continued, so that the Gentiles may become an acceptable offering, sanctified by the Holy Spirit.^[14] So that the Gentiles may be sanctified by their own obedience or by adding their own works to their faith? No, so that the Gentiles may be sanctified by the Holy Spirit (ἡγιασμένη ἐν πνεύματιἁγίῳ).

The Greek word translated sanctified was ἡγιασμένη (a form of ἁγιάζω). Now may the God of peace himself make you completely holy (ἁγιάσαι, another form of ἁγιάζω), Paul wrote believers in Thessalonica, and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ. He who calls you is trustworthy, and he will in fact do this.^[15] Christ loved the church and gave himself for her to sanctify (ἁγιάσῃ, another form of ἁγιάζω) her by cleansing her with the washing of the water by the word, so that he may present the church to himself as glorious – not having a stain or wrinkle, or any such blemish, but holy and blameless.^[16] Sanctify (ἁγίασον, another form of ἁγιάζω) them by the truth, Jesus prayed to his Father, your word is truth.^[17] For them, Jesus continued in prayer, I sanctify (ἁγιάζω) myself, that they too may be truly sanctified (ἡγιασμένοι, another form of ἁγιάζω).^[18]

For indeed he who makes holy (ἁγιάζων, another form of ἁγιάζω) and those being made holy (ἁγιαζόμενοι, another form of ἁγιάζω) all have the same origin, and so he is not ashamed to call them brothers and sisters…^[19] As I’ve written before,^[20] it is axiomatic to me that Jesus’ holiness was from the Holy Spirit rather than his own divine nature. Otherwise, his command and invitation, Follow me, would be meaningless to sinful human beings. I will rescue you from your own people and from the Gentiles, Jesus promised Paul, to whom I am sending you to open their eyes so that they turn from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a share among those who are sanctified (ἡγιασμένοις, another form of ἁγιάζω) by faith in me.^[21]

Luther/Graebner called the religious mind “that monster called self-righteousness”:^[22]

This is the principal purpose of the Law and its most valuable contribution. As long as a person is not a murderer, adulterer, thief, he would swear that he is righteous. How is God going to humble such a person except by the Law? The Law is the hammer of death, the thunder of hell, and the lightning of God’s wrath to bring down the proud and shameless hypocrites. When the Law was instituted on Mount Sinai it was accompanied by lightning, by storms, by the sound of trumpets, to tear to pieces that monster called self-righteousness. As long as a person thinks he is right he is going to be incomprehensibly proud and presumptuous. He is going to hate God, despise His grace and mercy, and ignore the promises in Christ. The Gospel of the free forgiveness of sins through Christ will never appeal to the self-righteous.

This monster of self-righteousness, this stiff-necked beast, needs a big axe. And that is what the Law is, a big axe. Accordingly, the proper use and function of the Law is to threaten until the conscience is scared stiff.

The awful spectacle at Mount Sinai portrayed the proper use of the Law…

The Law is meant to produce the same effect today which it produced at Mount Sinai long ago. I want to encourage all who fear God, especially those who intend to become ministers of the Gospel, to learn from the Apostle the proper use of the Law.

This could explain Jonathan Edwards’ “Sinners in the Hands of an Angry God.” It was not based on his own experience of eternal life, knowing God, but on a preaching technique derived from a metaphorical reading of the events at Sinai. But when I approach those events with Jesus’ key to understanding the Old Testament I can’t hear it as a metaphor, only as a literal demonstration of the absolute limits of fear-based righteousness. With theatricality and pyrotechnics beyond any human preacher’s bellicose pulpit pounding y^ehôvâh got forty days of obedience to the law out of fear.

To be fair Luther/Graebner didn’t expect preaching designed “to threaten until the conscience is scared stiff” to produce righteousness (or even obedience to the law) directly, but to foster a hunger and thirst for righteousness:^[23]

The proverb has it that Hunger is the best cook [Fames est optimus coquus]. The Law makes afflicted consciences hungry for Christ. Christ tastes good to them. Hungry hearts appreciate Christ. Thirsty souls are what Christ wants. He invites them: ‘Come unto me, all ye that labour and are heavy laden, and I will give you rest.’ Christ’s benefits are so precious that He will dispense them only to those who need them and really desire them.

I understand precious here as scarce and conclude that this last statement is essentially false. Christ’s benefits are not scarce. They are as omnipresent^[24] as the Holy Spirit. Everyone needs them: Do not be amazed that I said to you, ‘You must all be born from above.’^[25] And God Himself provides the desire for them as well as their accomplishment: for the one bringing forth (ἐνεργῶν, a form of ἐνεργέω) in you both the desire (θέλειν, a form of θέλω) and the effort (ἐνεργεῖν, another form of ἐνεργέω) – for the sake of his good pleasure – is God.^[26] There is no cause to add conditions to sanctification beyond faith in Christ. Faith comes by hearing, and hearing by the word of God.^[27] But how are they to hear without someone preaching to them?^[28] Or how are we to hear if preachers preach something other than the truth that we are sanctified by the Holy Spirit?

On the one hand Luther/Graebner seemed to grasp this:^[29]

…the Holy Ghost is sent forth into the hearts of the believers, as here stated, “God sent the Spirit of his Son into your hearts.” This sending is accomplished by the preaching of the Gospel through which the Holy Spirit inspires us with fervor and light, with new judgment, new desires, and new motives. This happy innovation is not a derivative of reason or personal development, but solely the gift and operation of the Holy Ghost.

Though they did a yeoman’s job demonstrating that justification is by faith in Christ apart from the works of the law, any law, when it came to sanctification Luther/Graebner let the whole wretched works religion in through the back door:^[30]

If we think of Christ as Paul here depicts Him, we shall never go wrong. We shall never be in danger of misconstruing the meaning of the Law. We shall understand that the Law does not justify. We shall understand why a Christian observes laws: For the peace of the world, out of gratitude to God, and for a good example that others may be attracted to the Gospel.

First, I want to be perfectly clear that a believer in Christ merely appears to observe laws. That appearance does not result from attempting to “observe laws” but from hearing with faith and receiving the fruit of the Holy Spirit, the love that is the fulfillment the law. The peace of the world, my gratitude to God and desire that others may be attracted to the Gospel is not up to the task of righteousness.

At times Luther/Graebner seemed to comprehend the fruit of the Spirit:^[31]

The Word of God falling from the lips of the apostle or minister enters into the heart of the hearer. The Holy Ghost impregnates the Word so that it brings forth the fruit of faith.

Yet when Luther/Graebner addressed the “fruit of faith” directly it reads:^[32]

FAITH

In listing faith among the fruits of the Spirit, Paul obviously does not mean faith in Christ, but faith in men. Such faith is not suspicious of people but believes the best. Naturally the possessor of such faith will be deceived, but he lets it pass. He is ready to believe all men, but he will not trust all men. Where this virtue is lacking men are suspicious, forward, and wayward and will believe nothing nor yield to anybody. No matter how well a person says or does anything, they will find fault with it, and if you do not humor them you can never please them. It is quite impossible to get along with them. Such faith in people therefore, is quite necessary. What kind of life would this be if one person could not believe another person?

In fact every detail of every aspect of the fruit of the Spirit in the Luther/Graebner commentary reads like a definition of a virtue, an ideal or a rule to be pursued by my desire for “the peace of the world, out of gratitude to God, and for a good example that others may be attracted to the Gospel.” In contrast I will quote Paul once again (Romans 15:15, 16 NET):

But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God to be a minister of Christ Jesus to the Gentiles. I serve the gospel of God like a priest, so that the Gentiles may become an acceptable offering, sanctified by the Holy Spirit.

Anything less than being sanctified by the Holy Spirit is a human attempt to be perfected by the flesh. Are you so foolish? Paul asked struggling believers in Galatia. Although you began with the Spirit, are you now trying to finish by human effort (σαρκὶ, a form of σάρξ)?^[33] We of this generation risk being judged by skeptics or some future apostle of some future dispensation with the words:

For if grace had been given that was able to give life, then righteousness would certainly have come by grace.

Romans, Part 87

Back to Fear – Deuteronomy, Part 7

Back to Who Am I? Part 6

Back to To Make Holy, Part 5

^[1] Romans 15:14 (NET)

^[2] Romans 15:13 (NET)

^[3] Romans 8:38, 39 (NET)

^[4] 2 Timothy 1:12b (NET)

^[5] Philippians 3:3 (NIV) Table

^[6] 2 Thessalonians 1:11 (NET)

^[7] Ephesians 5:8b, 9 (NET)

^[8] Galatians 5:22, 23a (NET)

^[9] 2 Corinthians 4:6 (NET)

^[10] Colossians 2:2, 3 (NET)

^[11] Ephesians 3:19 (NET); See: Ephesians 3:14-21

^[12] Philippians 3:3-11, cf. verse 8

^[13] Romans 15:15, 16a (NET)

^[14] Romans 15:16b (NET)

^[15] 1 Thessalonians 5:23, 24 (NET)

^[16] Ephesians 5:25b-27 (NET)

^[17] John 17:17 (NIV)

^[18] John 17:19 (NIV)

^[19] Hebrews 2:11 (NET)

^[20] The Righteousness of God; Romans, Part 50

^[21] Acts 26:17, 18 (NET)

^[22] Commentary on Galatians 3:19, “The Twofold Purpose of the Law”

^[23] Commentary on Galations 3:21

^[24] Psalm 139:1-18 (NET)

^[25] John 3:7 (NET)

^[26] Philippians 2:13 (NET)

^[27] Romans 10:17 (NKJV)

^[28] Romans 10:14b (NET)

^[29] Commentary on Galatians 4:6

^[30] Commentary on Galatians 4:4, 5

^[31] Commentary on Galatians 4:19

^[32] Commentary on Galatians 5:22, 23

^[33] Galatians 3:3 (NET)

Romans, Part 20

Posted on September 28, 2012 by admin

For the promise to Abraham or to his descendants [See Addendum below] that he would inherit the world¹ was not fulfilled through the law,² Paul continued. In one sense this was absurdly obvious. God’s law didn’t even exist yet. The law that came four hundred thirty years later, Paul wrote the Galatians about the promise to Abraham, does not cancel a covenant previously ratified by God,³ so as to invalidate the promise.⁴ But there is another sense to consider (Genesis 16:1, 2 NET).

Now Sarai, Abram’s wife, had not given birth to any children, but she had an Egyptian servant named Hagar. So Sarai said to Abram, “Since the Lord has prevented me from having children, have sexual relations with my servant. Perhaps I can have a family by her.” Abram did what Sarai told him.

I don’t intend to guess at Sarai’s motives, but she was acting according to law. It may have been a legal requirement according to the Nuzi tablets.⁵ In the law of Hammurabi 144: “If a man take a wife and this woman give her husband a maid-servant, and she bear him children, but this man wishes to take another wife, this shall not be permitted to him; he shall not take a second wife.”⁶ There is some question of the dating of Hammurabi relative to Abram, but if Sarai predated Hammurabi’s law it seems evident that she was aware of that which became his law.

Sarai complained to Abram when Hagar became pregnant and despised her, You have brought this wrong on me! I allowed my servant to have sexual relations with you, but when she realized that she was pregnant, she despised me. May the Lord judge between you and me!⁷ This complaint makes a bit more sense in light of Hammurabi’s law 146: “If a man take a wife and she give this man a maid-servant as wife and she bear him children, and then this maid assume equality with the wife: because she has borne him children her master shall not sell her for money, but he may keep her as a slave, reckoning her among the maid-servants.”⁸ It also illuminates the sagacity of Abram’s decision not to exert authority over Sarai’s slave, Since your servant is under your authority, do to her whatever you think best.⁹

Sarai treated Hagar harshly. Hagar ran away. Then the Lord’s angel counseled her (Genesis 16:9-12 NET):

Return to your mistress and submit to her authority. I will greatly multiply your descendants…so that they will be too numerous to count…You are now pregnant and are about to give birth to a son. You are to name him Ishmael,¹⁰ for the Lord has heard your painful groans. He will be a wild donkey of a man. He will be hostile to everyone, and everyone will be hostile to him. He will live away from his brothers.

Abram seemed perfectly content to accept Ishmael as the heir God promised, the son born to him by the law of Hammurabi (or the law that preceded the law of Hammurabi). When Abram was ninety-nine-years-old God changed his name to Abraham, meaning “father of a multitude.” As for your wife, He said, you must no longer call her Sarai; Sarah will be her name. I will bless her and will give you a son through her. I will bless her and she will become a mother of nations. Kings of countries will come from her!¹¹

Then Abraham bowed down with his face to the ground,¹² but he laughed at God. Sarah was ninety-years-old. O that Ishmael might live before you!¹³ he said. God said (Genesis 17:19-21 NET):

No, Sarah your wife is going to bear you a son, and you will name him Isaac [he laughs]. I will confirm my covenant with him as a perpetual covenant for his descendants after him. As for Ishmael, I have heard you. I will indeed bless him, make him fruitful, and give him a multitude of descendants. He will become the father of twelve princes; I will make him into a great nation. But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year.

This was the context Paul considered as he wrote, For the promise to Abraham or to his descendants that he would inherit the world was not fulfilled through the law (νόμου, a form of νόμος), not the Nuzi tablets nor the law code of Hammurabi, but through the righteousness (δικαιοσύνης, a form of δικαιοσύνη) that comes by faith (πίστεως, a form of πίστις),¹⁴ God’s credited righteousness. I have missed this many times before but πίστεως (faith) at the end of Romans 4:13 (NET) is the same as πίστεως (faithfulness) in Romans 3:26 (NET). It was God’s faithfulness that made the difference, not Abraham’s faith.

Romans 3:26 (NET) Table	Romans 4:13 (NET)
This was also to demonstrate his righteousness in the present time, so that he would be just and the justifier of the one who lives because of Jesus’ faithfulness (πίστεως).	For the promise to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith (πίστεως).

The Lord had full confidence in his own credited righteousness to change Abraham, I have chosen him so that he may command his children and his household after him to keep the way of the Lord by doing what is right and just.¹⁵ While Abraham’s own faith at the time still relied on his initial strategy to preserve his life by claiming his beautiful wife was his sister, Because I thought, “Surely no one fears God in this place. They will kill me because of my wife.”¹⁶ When God made me wander from my father’s house, I told her, “This is what you can do to show your loyalty to me: Every place we go, say about me, ‘He is my brother.’”¹⁷

For if they become heirs by the law (νόμου, a form of νόμος), Paul continued, by their own efforts to keep laws, faith (πίστις) is empty (κεκένωται, a form of κενόω) and the promise (ἐπαγγελία) is nullified (κατήργηται, a form of καταργέω).¹⁸ It was the boy David who defeated Goliath¹⁹ by the power of God. God would not allow Gideon to go to battle with 32,000 soldiers: You have too many men for me to hand Midian over to you. Israel might brag, “Our own strength has delivered us.”²⁰ God chose what is low and despised in the world, what is regarded as nothing, to set aside (καταργήσῃ, another form of καταργέω) what is regarded as something, so that no one can boast in his presence,²¹ Paul wrote the Corinthians.

For the law brings wrath, Paul continued in Romans, because where there is no law there is no transgression either.²² God didn’t punish Abraham for pretending that Sarah was his sister. There was no law against that. On the contrary, the Lord struck Pharaoh and his household with severe diseases because of Sarai, Abram’s wife.²³ God threatened Abimelech in a dream before he had the opportunity to take her, You are as good as dead because of the woman you have taken, for she is someone else’s wife.²⁴ Abraham made out like a pimp: and [Pharaoh] did treat Abram well on account of her. Abram received sheep and cattle, male donkeys, male servants, female servants, female donkeys, and camels.²⁵ And, Abimelech gave sheep, cattle, and male and female servants to Abraham. He also gave his wife Sarah back to him. Then Abimelech said, “Look, my land is before you; live wherever you please.” To Sarah he said, “Look, I have given a thousand pieces of silver to your ‘brother.’ This is compensation for you so that you will stand vindicated before all who are with you.”²⁶

Obviously in these instances with Pharaoh and Abimelech none of this was due to Abraham’s righteousness or his faith, but rather God’s faithfulness to Abraham (Romans 4:16, 17 NET).

For this reason it is by faith (πίστεως, a form of πίστις) so that it may be by grace (χάριν, a form of χάρις), with the result that the promise (ἐπαγγελίαν, a form of ἐπαγγελία) may be certain to all the descendants – not only to those who are under the law (νόμου, a form of νόμος), but also to those who have the faith (πίστεως, a form of πίστις) of Abraham, who is the father of us all (as it is written, “I have made you the father of many nations” [See Addendum below]). He is our father in the presence of God whom he believed (ἐπίστευσεν, a form of πιστεύω)– the God who makes the dead alive and summons the things that do not yet exist as though they already do.

Perhaps Paul said all of this more succinctly in his letter to the young preacher Timothy, I know whom I have believed (πεπίστευκα, another form of πιστεύω) and am persuaded (πέπεισμαι, a form of πείθω) that He is able to keep what I have committed to Him until that Day.²⁷ The emphasis is on Him who is believed rather than the faith of the believer.

Addendum: July 11, 2021
The Greek word translated descendants in Romans 4:13 (NET) was σπέρματι.

According to a note (27) in the NET Paul quoted from Genesis 17:5 in Romans 4:17. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows:

Romans 4:17a (NET Parallel Greek)	Genesis 17:5c (Septuagint BLB)	Genesis 17:5c (Septuagint Elpenor)
ὅτι πατέρα πολλῶν ἐθνῶν τέθεικα σε	ὅτι πατέρα πολλῶν ἐθνῶν τέθεικά σε	ὅτι πατέρα πολλῶν ἐθνῶν τέθεικά σε
Romans 4:17a (NET)	Genesis 17:5c (NETS)	Genesis 17:5c (English Elpenor)
I have made you the father of many nations	for I have made you an ancestor of many nations	for I have made thee a father of many nations

Tables comparing Genesis 16:1; 16:2; 16:5; 16:6; 16:9; 16:10; 16:11; 16:12; 17:15; 17:16; 17:17; 17:18; 17:19; 17:20; 17:21; 18:19; 20:11; 20:13; Judges 7:2; Genesis 12:17; 20:3; 12:16; 20:14; 20:15; 20:16 and 17:5 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 16:1; 16:2; 16:5; 16:6; 16:9; 16:10; 16:11; 16:12; 17:15; 17:16; 17:17; 17:18; 17:19; 17:20; 17:21; 18:19; 20:11; 20:13; Judges 7:2; Genesis 12:17; 20:3; 12:16; 20:14; 20:15; 20:16 and 17:5 in the Septuagint (BLB and Elpenor), and a table comparing Romans 4:13 in the NET and KJV follow.

Genesis 16:1 (Tanakh)	Genesis 16:1 (KJV)	Genesis 16:1 (NET)
Now Sarai Abram’s wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar.	Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar.	Now Sarai, Abram’s wife, had not given birth to any children, but she had an Egyptian servant named Hagar.

Genesis 16:1 (Septuagint BLB)	Genesis 16:1 (Septuagint Elpenor)
Σαρα δὲ ἡ γυνὴ Αβραμ οὐκ ἔτικτεν αὐτῷ ἦν δὲ αὐτῇ παιδίσκη Αἰγυπτία ᾗ ὄνομα Αγαρ	ΣΑΡΑ δὲ γυνὴ ῞Αβραμ οὐκ ἔτικτεν αὐτῷ. ἦν δὲ αὐτῇ παιδίσκη Αἰγυπτία, ᾗ ὄνομα ῎Αγαρ
Genesis 16:1 (NETS)	Genesis 16:1 (English Elpenor)
Now Sara, Abram’s wife, was not giving birth for him. She, however, had an Egyptian slave-girl whose name was Hagar.	AND Sara the wife of Abram bore him no children; and she had an Egyptian maid, whose name was Agar.

Genesis 16:2 (Tanakh)	Genesis 16:2 (KJV)	Genesis 16:2 (NET)
And Sarai said unto Abram: ‘Behold now, HaShem hath restrained me from bearing; go in, I pray thee, unto my handmaid; it may be that I shall be builded up through her.’ And Abram hearkened to the voice of Sarai.	And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.	So Sarai said to Abram, “Since the Lord has prevented me from having children, please sleep with my servant. Perhaps I can have a family by her.” Abram did what Sarai told him.

Genesis 16:2 (Septuagint BLB)	Genesis 16:2 (Septuagint Elpenor)
εἶπεν δὲ Σαρα πρὸς Αβραμ ἰδοὺ συνέκλεισέν με κύριος τοῦ μὴ τίκτειν εἴσελθε οὖν πρὸς τὴν παιδίσκην μου ἵνα τεκνοποιήσῃς ἐξ αὐτῆς ὑπήκουσεν δὲ Αβραμ τῆς φωνῆς Σαρας	εἶπε δὲ Σάρα πρὸς ῞Αβραμ· ἰδοὺ συνέκλεισέ με Κύριος τοῦ μὴ τίκτειν· εἴσελθε οὖν πρὸς τὴν παιδίσκην μου, ἵνα τεκνοποιήσωμαι ἐξ αὐτῆς. ὑπήκουσε δὲ ῞Αβραμ τῆς φωνῆς Σάρας
Genesis 16:2 (NETS)	Genesis 16:2 (English Elpenor)
And Sara said to Abram, “See, the Lord has shut me off from giving birth; so go in to my slave-girl in order that you may beget children by her.” And Abram listened to the voice of Sara.	And Sara said to Abram, Behold, the Lord has restrained me from bearing, go therefore in to my maid, that I may get children for myself through her. And Abram hearkened to the voice of Sara.

Genesis 16:5 (Tanakh)	Genesis 16:5 (KJV)	Genesis 16:5 (NET)
And Sarai said unto Abram: ‘My wrong be upon thee: I gave my handmaid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: HaShem judge between me and thee.’	And Sarai said unto Abram, My wrong be upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.	Then Sarai said to Abram, “You have brought this wrong on me! I gave my servant into your embrace, but when she realized that she was pregnant, she despised me. May the Lord judge between you and me!”

Genesis 16:5 (Septuagint BLB)	Genesis 16:5 (Septuagint Elpenor)
εἶπεν δὲ Σαρα πρὸς Αβραμ ἀδικοῦμαι ἐκ σοῦ ἐγὼ δέδωκα τὴν παιδίσκην μου εἰς τὸν κόλπον σου ἰδοῦσα δὲ ὅτι ἐν γαστρὶ ἔχει ἠτιμάσθην ἐναντίον αὐτῆς κρίναι ὁ θεὸς ἀνὰ μέσον ἐμοῦ καὶ σοῦ	εἶπε δὲ Σάρα πρὸς ῞Αβραμ· ἀδικοῦμαι ἐκ σοῦ· ἐγὼ δέδωκα τὴν παιδίσκην μου εἰς τὸν κόλπον σου, ἰδοῦσα δὲ ὅτι ἐν γαστρὶ ἔχει, ἠτιμάσθην ἐναντίον αὐτῆς· κρίναι ὁ Θεὸς ἀνὰ μέσον ἐμοῦ καὶ σοῦ.
Genesis 16:5 (NETS)	Genesis 16:5 (English Elpenor)
Then Sara said to Abram, “I am being wronged due to you! I have given my slave-girl into your bosom, but when she saw that she was pregnant, I was dishonored before her. May God judge between you and me!”	And Sara said to Abram, I am injured by thee; I gave my handmaid into thy bosom, and when I saw that she was with child, I was dishonoured before her. The Lord judge between me and thee.

Genesis 16:6 (Tanakh)	Genesis 16:6 (KJV)	Genesis 16:6 (NET)
But Abram said unto Sarai: ‘Behold, thy maid is in thy hand; do to her that which is good in thine eyes.’ And Sarai dealt harshly with her, and she fled from her face.	But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face.	Abram said to Sarai, “Since your servant is under your authority, do to her whatever you think best.” Then Sarai treated Hagar harshly, so she ran away from Sarai.

Genesis 16:6 (Septuagint BLB)	Genesis 16:6 (Septuagint Elpenor)
εἶπεν δὲ Αβραμ πρὸς Σαραν ἰδοὺ ἡ παιδίσκη σου ἐν ταῗς χερσίν σου χρῶ αὐτῇ ὡς ἄν σοι ἀρεστὸν ᾖ καὶ ἐκάκωσεν αὐτὴν Σαρα καὶ ἀπέδρα ἀπὸ προσώπου αὐτῆς	εἶπε δὲ ῞Αβραμ πρὸς Σάραν· ἰδοὺ ἡ παιδίσκη σου ἐν ταῖς χερσί σου· χρῶ αὐτῇ ὡς ἄν σοι ἀρεστὸν ᾖ. καὶ ἐκάκωσεν αὐτὴν Σάρα, καὶ ἀπέδρα ἀπὸ προσώπου αὐτῆς
Genesis 16:6 (NETS)	Genesis 16:6 (English Elpenor)
But Abram said to Sara, “See, see your slave-girl is in your hands; treat her as it may please you.” And Sara maltreated her, and she ran away from her presence.	And Abram said to Sara, Behold thy handmaid is in thy hands, use her as it may seem good to thee. And Sara afflicted her, and she fled from her face.

Genesis 16:9 (Tanakh)	Genesis 16:9 (KJV)	Genesis 16:9 (NET)
And the angel of HaShem said unto her: ‘Return to thy mistress, and submit thyself under her hands.’	And the angel of the LORD said unto her, Return to thy mistress, and submit thyself under her hands.	Then the angel of the Lord said to her, “Return to your mistress and submit to her authority.

Genesis 16:9 (Septuagint BLB)	Genesis 16:9 (Septuagint Elpenor)
εἶπεν δὲ αὐτῇ ὁ ἄγγελος κυρίου ἀποστράφητι πρὸς τὴν κυρίαν σου καὶ ταπεινώθητι ὑπὸ τὰς χεῗρας αὐτῆς	εἶπε δὲ αὐτῇ ὁ ἄγγελος Κυρίου· ἀποστράφηθι πρὸς τὴν κυρίαν σου καὶ ταπεινώθητι ὑπὸ τὰς χεῖρας αὐτῆς
Genesis 16:9 (NETS)	Genesis 16:9 (English Elpenor)
But the angel of the Lord said to her, “Return to your mistress, and humble yourself under her hands.”	And the angel of the Lord said to her, Return to thy mistress, and submit thyself under her hands.

Genesis 16:10 (Tanakh)	Genesis 16:10 (KJV)	Genesis 16:10 (NET)
And the angel of HaShem said unto her: ‘I will greatly multiply thy seed, that it shall not be numbered for multitude.	And the angel of the LORD said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude.	I will greatly multiply your descendants,” the angel of the Lord added, “so that they will be too numerous to count.”

Genesis 16:10 (Septuagint BLB)	Genesis 16:10 (Septuagint Elpenor)
καὶ εἶπεν αὐτῇ ὁ ἄγγελος κυρίου πληθύνων πληθυνῶ τὸ σπέρμα σου καὶ οὐκ ἀριθμηθήσεται ἀπὸ τοῦ πλήθους	καὶ εἶπεν αὐτῇ ὁ ἄγγελος Κυρίου· πληθύνων πληθυνῶ τὸ σπέρμα σου, καὶ οὐκ ἀριθμηθήσεται ὑπὸ τοῦ πλήθους
Genesis 16:10 (NETS)	Genesis 16:10 (English Elpenor)
The angel of the Lord also said to her, “I will multitudinously multiply your offspring, and it will not be counted for multitude.”	And the angel of the Lord said to her, I will surely multiply thy seed, and it shall not be numbered for multitude.

Genesis 16:11 (Tanakh)	Genesis 16:11 (KJV)	Genesis 16:11 (NET)
And the angel of HaShem said unto her: ‘Behold, thou art with child, and shalt bear a son; and thou shalt call his name Ishmael, because HaShem hath heard thy affliction.	And the angel of the LORD said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the LORD hath heard thy affliction.	Then the angel of the Lord said to her, “You are now pregnant and are about to give birth to a son. You are to name him Ishmael, for the Lord has heard your painful groans.

Genesis 16:11 (Septuagint BLB)	Genesis 16:11 (Septuagint Elpenor)
καὶ εἶπεν αὐτῇ ὁ ἄγγελος κυρίου ἰδοὺ σὺ ἐν γαστρὶ ἔχεις καὶ τέξῃ υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ισμαηλ ὅτι ἐπήκουσεν κύριος τῇ ταπεινώσει σου	καὶ εἶπεν αὐτῇ ὁ ἄγγελος Κυρίου· ἰδού, σὺ ἐν γαστρί ἔχεις καὶ τέξῃ υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ ᾿Ισμαήλ, ὅτι ἐπήκουσε Κύριος τῇ ταπεινώσει σου.
Genesis 16:11 (NETS)	Genesis 16:11 (English Elpenor)
And the angel of the Lord said to her, “See, you are pregnant and shall bear a son and shall call his name Ismael. For the Lord has given heed to your humiliation.	And the angel of the Lord said to her, Behold thou art with child, and shalt bear a son, and shalt call his name Ismael, for the Lord hath hearkened to thy humiliation.

Genesis 16:12 (Tanakh)	Genesis 16:12 (KJV)	Genesis 16:12 (NET)
And he shall be a wild ass of a man: his hand shall be against every man, and every man’s hand against him; and he shall dwell in the face of all his brethren.’	And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren.	He will be a wild donkey of a man. He will be hostile to everyone, and everyone will be hostile to him. He will live away from his brothers.”

Genesis 16:12 (Septuagint BLB)	Genesis 16:12 (Septuagint Elpenor)
οὗτος ἔσται ἄγροικος ἄνθρωπος αἱ χεῗρες αὐτοῦ ἐπὶ πάντας καὶ αἱ χεῗρες πάντων ἐπ᾽ αὐτόν καὶ κατὰ πρόσωπον πάντων τῶν ἀδελφῶν αὐτοῦ κατοικήσει	οὗτος ἔσται ἄγροικος ἄνθρωπος αἱ χεῖρες αὐτοῦ ἐπὶ πάντας, καὶ αἱ χεῖρες πάντων ἐπ᾿ αὐτόν, καὶ κατὰ πρόσωπον πάντων τῶν ἀδελφῶν αὐτοῦ κατοικήσει
Genesis 16:12 (NETS)	Genesis 16:12 (English Elpenor)
He shall be a rustic man; his hands shall be against all, and the hands of all against him, and he shall live facing all his kinfolk.”	He shall be a wild man, his hands against all, and the hands of all against him, and he shall dwell in the presence of all his brethren.

Genesis 17:15 (Tanakh)	Genesis 17:15 (KJV)	Genesis 17:15 (NET)
And G-d said unto Abraham: ‘As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.	And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.	Then God said to Abraham, “As for your wife, you must no longer call her Sarai; Sarah will be her name.

Genesis 17:15 (Septuagint BLB)	Genesis 17:15 (Septuagint Elpenor)
εἶπεν δὲ ὁ θεὸς τῷ Αβρααμ Σαρα ἡ γυνή σου οὐ κληθήσεται τὸ ὄνομα αὐτῆς Σαρα ἀλλὰ Σαρρα ἔσται τὸ ὄνομα αὐτῆς	Καὶ εἶπεν ὁ Θεὸς τῷ ῾Αβραάμ· Σάρα ἡ γυνή σου οὐ κληθήσεται τὸ ὄνομα αὐτῆς Σάρα, ἀλλὰ Σάρρα ἔσται τὸ ὄνομα αὐτῆς
Genesis 17:15 (NETS)	Genesis 17:15 (English Elpenor)
And God said to Abraham, “As for Sara your wife, her name shall not be called Sara, but Sarra shall be her name.	And God said to Abraam, Sara thy wife– her name shall not be called Sara, Sarrha shall be her name.

Genesis 17:16 (Tanakh)	Genesis 17:16 (KJV)	Genesis 17:16 (NET)
And I will bless her, and moreover I will give thee a son of her; yea, I will bless her, and she shall be a mother of nations; kings of peoples shall be of her.’	And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her.	I will bless her and will give you a son through her. I will bless her and she will become a mother of nations. Kings of countries will come from her!”

Genesis 17:16 (Septuagint BLB)	Genesis 17:16 (Septuagint Elpenor)
εὐλογήσω δὲ αὐτὴν καὶ δώσω σοι ἐξ αὐτῆς τέκνον καὶ εὐλογήσω αὐτόν καὶ ἔσται εἰς ἔθνη καὶ βασιλεῗς ἐθνῶν ἐξ αὐτοῦ ἔσονται	εὐλογήσω δὲ αὐτήν, καὶ δώσω σοι ἐξ αὐτῆς τέκνον· καὶ εὐλογήσω αὐτό, καὶ ἔσται εἰς ἔθνη, καὶ βασιλεῖς ἐθνῶν ἐξ αὐτοῦ ἔσονται
Genesis 17:16 (NETS)	Genesis 17:16 (English Elpenor)
And I will bless her, and I will give you a child by her. And I will bless her, and she shall become nations, and kings of nations shall be from her.”	And I will bless her, and give thee a son of her, and I will bless him, and he shall become nations, and kings of nations shall be of him.

Genesis 17:17 (Tanakh)	Genesis 17:17 (KJV)	Genesis 17:17 (NET)
Then Abraham fell upon his face, and laughed, and said in his heart: ‘Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?’	Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?	Then Abraham bowed down with his face to the ground and laughed as he said to himself, “Can a son be born to a man who is a hundred years old? Can Sarah bear a child at the age of ninety?”

Genesis 17:17 (Septuagint BLB)	Genesis 17:17 (Septuagint Elpenor)
καὶ ἔπεσεν Αβρααμ ἐπὶ πρόσωπον καὶ ἐγέλασεν καὶ εἶπεν ἐν τῇ διανοίᾳ αὐτοῦ λέγων εἰ τῷ ἑκατονταετεῗ γενήσεται καὶ εἰ Σαρρα ἐνενήκοντα ἐτῶν οὖσα τέξεται	καὶ ἔπεσεν ῾Αβραὰμ ἐπὶ πρόσωπον αὐτοῦ καὶ ἐγέλασε καὶ εἶπεν ἐν τῇ διανοίᾳ αὐτοῦ λέγων· εἰ τῷ ἑκατονταετεῖ γενήσεται υἱός; καὶ εἰ ἡ Σάρρα ἐνενήκοντα ἐτῶν τέξεται
Genesis 17:17 (NETS)	Genesis 17:17 (English Elpenor)
And Abraam fell face down and laughed and spoke in his mind, saying, “Shall a son be born to a hundred-year-old, and shall Sarra who is ninety years of age give birth?”	And Abraam fell upon his face, and laughed; and spoke in his heart, saying, Shall there be a child to one who is a hundred years old, and shall Sarrha who is ninety years old, bear?

Genesis 17:18 (Tanakh)	Genesis 17:18 (KJV)	Genesis 17:18 (NET)
And Abraham said unto G-d: ‘Oh that Ishmael might live before Thee!’	And Abraham said unto God, O that Ishmael might live before thee!	Abraham said to God, “O that Ishmael might live before you!”

Genesis 17:18 (Septuagint BLB)	Genesis 17:18 (Septuagint Elpenor)
εἶπεν δὲ Αβρααμ πρὸς τὸν θεόν Ισμαηλ οὗτος ζήτω ἐναντίον σου	εἶπε δὲ ῾Αβραὰμ πρὸς τὸν Θεόν· ᾿Ισμαὴλ οὗτος ζήτω ἐναντίον σου
Genesis 17:18 (NETS)	Genesis 17:18 (English Elpenor)
And Abraam said to God, “As for Ismael, let him live before you!”	And Abraam said to God, Let this Ismael live before thee.

Genesis 17:19 (Tanakh)	Genesis 17:19 (KJV)	Genesis 17:19 (NET)
And G-d said: ”Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac; and I will establish My covenant with him for an everlasting covenant for his seed after him.	And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him.	God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. I will confirm my covenant with him as a perpetual covenant for his descendants after him.

Genesis 17:19 (Septuagint BLB)	Genesis 17:19 (Septuagint Elpenor)
εἶπεν δὲ ὁ θεὸς τῷ Αβρααμ ναί ἰδοὺ Σαρρα ἡ γυνή σου τέξεταί σοι υἱόν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ισαακ καὶ στήσω τὴν διαθήκην μου πρὸς αὐτὸν εἰς διαθήκην αἰώνιον καὶ τῷ σπέρματι αὐτοῦ μετ᾽ αὐτόν	εἶπε δὲ ὁ Θεὸς πρὸς ῾Αβραὰμ· ναί· ἰδοὺ Σάρρα ἡ γυνή σου τέξεταί σοι υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ ᾿Ισαάκ, καὶ στήσω τὴν διαθήκην μου πρὸς αὐτὸν εἰς διαθήκην αἰώνιον, εἶναι αὐτῷ Θεὸς καὶ τῷ σπέρματι αὐτοῦ μετ᾿ αὐτόν
Genesis 17:19 (NETS)	Genesis 17:19 (English Elpenor)
But God said to Abraam, “Indeed; see, your wife Sarra shall bear you a son, and you shall call his name Isaak, and I will establish my covenant with him as an everlasting covenant and for his offspring after him.	And God said to Abraam, Yea, behold, Sarrha thy wife shall bear thee a son, and thou shalt call his name Isaac; and I will establish my covenant with him, for an everlasting covenant, to be a God to him and to his seed after him.

Genesis 17:20 (Tanakh)	Genesis 17:20 (KJV)	Genesis 17:20 (NET)
And as for Ishmael, I have heard thee; behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.	And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.	As for Ishmael, I have heard you. I will indeed bless him, make him fruitful, and give him a multitude of descendants. He will become the father of twelve princes; I will make him into a great nation.

Genesis 17:20 (Septuagint BLB)	Genesis 17:20 (Septuagint Elpenor)
περὶ δὲ Ισμαηλ ἰδοὺ ἐπήκουσά σου ἰδοὺ εὐλόγησα αὐτὸν καὶ αὐξανῶ αὐτὸν καὶ πληθυνῶ αὐτὸν σφόδρα δώδεκα ἔθνη γεννήσει καὶ δώσω αὐτὸν εἰς ἔθνος μέγα	περὶ δὲ ᾿Ισμαὴλ ἰδοὺ ἐπήκουσά σου· καὶ ἰδοὺ εὐλόγηκα αὐτὸν καὶ αὐξανῶ αὐτὸν καὶ πληθυνῶ αὐτὸν σφόδρα· δώδεκα ἔθνη γεννήσει καὶ δώσω αὐτὸν εἰς ἔθνος μέγα
Genesis 17:20 (NETS)	Genesis 17:20 (English Elpenor)
Now concerning Ismael, see, I heard you; see, I have blessed him and will make him increase and will make him very numerous; he shall be the father of twelve nations, and I will appoint him as a great nation.	And concerning Ismael, behold, I have heard thee, and, behold, I have blessed him, and will increase him and multiply him exceedingly; twelve nations shall he beget, and I will make him a great nation.

Genesis 17:21 (Tanakh)	Genesis 17:21 (KJV)	Genesis 17:21 (NET)
But My covenant will I establish with Isaac, whom Sarah shall bear unto thee at this set time in the next year.’	But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.	But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year.”

Genesis 17:21 (Septuagint BLB)	Genesis 17:21 (Septuagint Elpenor)
τὴν δὲ διαθήκην μου στήσω πρὸς Ισαακ ὃν τέξεταί σοι Σαρρα εἰς τὸν καιρὸν τοῦτον ἐν τῷ ἐνιαυτῷ τῷ ἑτέρῳ	τὴν δὲ διαθήκην μου στήσω πρὸς ᾿Ισαάκ, ὃν τέξεταί σοι Σάρρα εἰς τὸν καιρὸν τοῦτον, ἐν τῷ ἐνιαυτῷ τῷ ἑτέρῳ
Genesis 17:21 (NETS)	Genesis 17:21 (English Elpenor)
But my covenant I will establish with Isaak, whom Sarra shall bear to you at this season in another year.”	But I will establish my covenant with Isaac, whom Sarrha shall bear to thee at this time, in the next year.

Genesis 18:19 (Tanakh)	Genesis 18:19 (KJV)	Genesis 18:19 (NET)
For I have known him, to the end that he may command his children and his household after him, that they may keep the way of HaShem, to do righteousness and justice; to the end that HaShem may bring upon Abraham that which He hath spoken of him.’	For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him.	I have chosen him so that he may command his children and his household after him to keep the way of the Lord by doing what is right and just. Then the Lord will give to Abraham what he promised him.”

Genesis 18:19 (Septuagint BLB)	Genesis 18:19 (Septuagint Elpenor)
ᾔδειν γὰρ ὅτι συντάξει τοῗς υἱοῗς αὐτοῦ καὶ τῷ οἴκῳ αὐτοῦ μετ᾽ αὐτόν καὶ φυλάξουσιν τὰς ὁδοὺς κυρίου ποιεῗν δικαιοσύνην καὶ κρίσιν ὅπως ἂν ἐπαγάγῃ κύριος ἐπὶ Αβρααμ πάντα ὅσα ἐλάλησεν πρὸς αὐτόν	ᾔδειν γὰρ ὅτι συντάξει τοῖς υἱοῖς αὐτοῦ καὶ τῷ οἴκῳ αὐτοῦ μετ᾿ αὐτόν, καὶ φυλάξουσι τὰς ὁδοὺς Κυρίου ποιεῖν δικαιοσύνην καὶ κρίσιν, ὅπως ἂν ἐπαγάγῃ Κύριος ἐπὶ ῾Αβραὰμ πάντα, ὅσα ἐλάλησε πρὸς αὐτόν
Genesis 18:19 (NETS)	Genesis 18:19 (English Elpenor)
For I knew that he will instruct his sons and his household after him, and they will keep the ways of the Lord by doing righteousness and justice so that the Lord may bring upon Abraam all the things that he has talked about to him.”	For I know that he will order his sons, and his house after him, and they will keep the ways of the Lord, to do justice and judgment, that the Lord may bring upon Abraam all things whatsoever he has spoken to him.

Genesis 20:11 (Tanakh)	Genesis 20:11 (KJV)	Genesis 20:11 (NET)
And Abraham said: ‘Because I thought: Surely the fear of G-d is not in this place; and they will slay me for my wife’s sake.	And Abraham said, Because I thought, Surely the fear of God is not in this place; and they will slay me for my wife’s sake.	Abraham replied, “Because I thought, ‘Surely no one fears God in this place. They will kill me because of my wife.’

Genesis 20:11 (Septuagint BLB)	Genesis 20:11 (Septuagint Elpenor)
εἶπεν δὲ Αβρααμ εἶπα γάρ ἄρα οὐκ ἔστιν θεοσέβεια ἐν τῷ τόπῳ τούτῳ ἐμέ τε ἀποκτενοῦσιν ἕνεκεν τῆς γυναικός μου	εἶπε δὲ ῾Αβραάμ· εἶπα γάρ, ἄρα οὐκ ἔστι θεοσέβεια ἐν τῷ τόπῳ τούτῳ, ἐμέ τε ἀποκτενοῦσιν ἕνεκεν τῆς γυναικός μου
Genesis 20:11 (NETS)	Genesis 20:11 (English Elpenor)
And Abraam said, “Because I said, It appears there is no piety in this place, and so they will kill me because of my wife.	And Abraam said, Why I said, Surely there is not the worship of God in this place, and they will slay me because of my wife.

Genesis 20:13 (Tanakh)	Genesis 20:13 (KJV)	Genesis 20:13 (NET)
And it came to pass, when G-d caused me to wander from my father’s house, that I said unto her: This is thy kindness which thou shalt show unto me; at every place whither we shall come, say of me: He is my brother.’	And it came to pass, when God caused me to wander from my father’s house, that I said unto her, This is thy kindness which thou shalt shew unto me; at every place whither we shall come, say of me, He is my brother.	When God made me wander from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: Every place we go, say about me, “He is my brother.”’”

Genesis 20:13 (Septuagint BLB)	Genesis 20:13 (Septuagint Elpenor)
ἐγένετο δὲ ἡνίκα ἐξήγαγέν με ὁ θεὸς ἐκ τοῦ οἴκου τοῦ πατρός μου καὶ εἶπα αὐτῇ ταύτην τὴν δικαιοσύνην ποιήσεις ἐπ᾽ ἐμέ εἰς πάντα τόπον οὗ ἐὰν εἰσέλθωμεν ἐκεῗ εἰπὸν ἐμὲ ὅτι ἀδελφός μού ἐστιν	ἐγένετο δέ, ἡνίκα ἐξήγαγέ με ὁ Θεὸς ἐκ τοῦ οἴκου τοῦ πατρός μου, καὶ εἶπα αὐτῇ· ταύτην τὴν δικαιοσύνην ποιήσεις εἰς ἐμέ, εἰς πάντα τόπον οὗ ἐὰν εἰσέλθωμεν ἐκεῖ, εἰπὸν ἐμέ, ὅτι ἀδελφός μου ἐστίν
Genesis 20:13 (NETS)	Genesis 20:13 (English Elpenor)
Now it came about when God brought me forth from my father’s house, that then I said to her, ‘This righteousness you shall do for me: in every place, there where we enter, say about me, He is my brother.’”	And it came to pass when God brought me forth out of the house of my father, that I said to her, This righteousness thou shalt perform to me, in every place into which we may enter, say of me, He is my brother.

Judges 7:2 (Tanakh)	Judges 7:2 (KJV)	Judges 7:2 (NET)
And the LORD said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me.	And the LORD said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me.	The Lord said to Gideon, “You have too many men for me to hand Midian over to you. Israel might brag, ‘Our own strength has delivered us.’

Judges 7:2 (Septuagint BLB)	Judges 7:2 (Septuagint Elpenor)
καὶ εἶπεν κύριος πρὸς Γεδεων πολὺς ὁ λαὸς ὁ μετὰ σοῦ ὥστε μὴ παραδοῦναί με τὴν Μαδιαμ ἐν χειρὶ αὐτῶν μήποτε καυχήσηται Ισραηλ ἐπ᾽ ἐμὲ λέγων ἡ χείρ μου ἔσωσέν με	καὶ εἶπε Κύριος πρὸς Γεδεών· πολὺς ὁ λαὸς ὁ μετὰ σοῦ, ὥστε μὴ παραδοῦναί με τὴν Μαδιὰμ ἐν χειρὶ αὐτῶν, μή ποτε καυχήσηται ᾿Ισραὴλ ἐπ᾿ ἐμὲ λέγων· ἡ χείρ μου ἔσωσέ με
Judges 7:2 (NETS)	Judges 7:2 (English Elpenor)
And the Lord said to Gedeon, “The people with you are numerous; so I will not give up Madiam in their hand. Israel would only boast against me, saying, ‘My own hand has delivered me.’”	And the Lord said to Gedeon, The people with thee [are] many, so that I may not deliver Madiam into their hand, lest at any time Israel boast against me, saying, My hand has saved me.

Genesis 12:17 (Tanakh)	Genesis 12:17 (KJV)	Genesis 12:17 (NET)
And HaShem plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife.	And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife.	But the Lord struck Pharaoh and his household with severe diseases because of Sarai, Abram’s wife.

Genesis 12:17 (Septuagint BLB)	Genesis 12:17 (Septuagint Elpenor)
καὶ ἤτασεν ὁ θεὸς τὸν Φαραω ἐτασμοῗς μεγάλοις καὶ πονηροῗς καὶ τὸν οἶκον αὐτοῦ περὶ Σαρας τῆς γυναικὸς Αβραμ	καὶ ἤτασεν ὁ Θεὸς τὸν Φαραὼ ἐτασμοῖς μεγάλοις καὶ πονηροῖς καὶ τὸν οἶκον αὐτοῦ περὶ Σάρας τῆς γυναικὸς ῞Αβραμ
Genesis 12:17 (NETS)	Genesis 12:17 (English Elpenor)
And God tried Pharao and his house with great and grievous trials because of Sara, Abram’s wife.	And God afflicted Pharao with great and severe afflictions, and his house, because of Sara, Abram’s wife.

Genesis 20:3 (Tanakh)	Genesis 20:3 (KJV)	Genesis 20:3 (NET)
But G-d came to Abimelech in a dream of the night, and said to him: ‘Behold, thou shalt die, because of the woman whom thou hast taken; for she is a man’s wife.’	But God came to Abimelech in a dream by night, and said to him, Behold, thou art but a dead man, for the woman which thou hast taken; for she is a man’s wife.	But God appeared to Abimelech in a dream at night and said to him, “You are as good as dead because of the woman you have taken, for she is someone else’s wife.”

Genesis 20:3 (Septuagint BLB)	Genesis 20:3 (Septuagint Elpenor)
καὶ εἰσῆλθεν ὁ θεὸς πρὸς Αβιμελεχ ἐν ὕπνῳ τὴν νύκτα καὶ εἶπεν ἰδοὺ σὺ ἀποθνῄσκεις περὶ τῆς γυναικός ἧς ἔλαβες αὕτη δέ ἐστιν συνῳκηκυῗα ἀνδρί	καὶ εἰσῆλθεν ὁ Θεὸς πρὸς ᾿Αβιμέλεχ ἐν ὕπνῳ τὴν νύκτα καὶ εἶπεν· ἰδοὺ σὺ ἀποθνήσκεις περὶ τῆς γυναικός, ἧς ἔλαβες, αὕτη δέ ἐστι συνῳκηυῖα ἀνδρί
Genesis 20:3 (NETS)	Genesis 20:3 (English Elpenor)
And God came in to Abimelech in his sleep during the night and said, “Look, you are about to die by reason of the woman whom you have taken, whereas she is married to a man.”	And God came to Abimelech by night in sleep, and said, Behold, thou diest for the woman, whom thou hast taken, whereas she has lived with a husband.

Genesis 12:16 (Tanakh)	Genesis 12:16 (KJV)	Genesis 12:16 (NET)
And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.	And he entreated Abram well for her sake: and he had sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels.	and he did treat Abram well on account of her. Abram received sheep and cattle, male donkeys, male servants, female servants, female donkeys, and camels.

Genesis 12:16 (Septuagint BLB)	Genesis 12:16 (Septuagint Elpenor)
καὶ τῷ Αβραμ εὖ ἐχρήσαντο δι᾽ αὐτήν καὶ ἐγένοντο αὐτῷ πρόβατα καὶ μόσχοι καὶ ὄνοι παῗδες καὶ παιδίσκαι ἡμίονοι καὶ κάμηλοι	καὶ τῷ ῞Αβραμ εὖ ἐχρήσαντο δι᾿ αὐτήν, καὶ ἐγένοντο αὐτῷ πρόβατα καὶ μόσχοι καὶ ὄνοι καὶ παῖδες καὶ παιδίσκαι καὶ ἡμίονοι καὶ κάμηλοι
Genesis 12:16 (NETS)	Genesis 12:16 (English Elpenor)
And for her sake they dealt well with Abram, and he had sheep and calves and donkeys, male and female slaves, mules and camels.	And they treated Abram well on her account, and he had sheep, and calves, and asses, and men-servants, and women-servants, and mules, and camels.

Genesis 20:14 (Tanakh)	Genesis 20:14 (KJV)	Genesis 20:14 (NET)
And Abimelech took sheep and oxen, and men-servants and women-servants, and gave them unto Abraham, and restored him Sarah his wife.	And Abimelech took sheep, and oxen, and menservants, and womenservants, and gave them unto Abraham, and restored him Sarah his wife.	So Abimelech gave sheep, cattle, and male and female servants to Abraham. He also gave his wife Sarah back to him.

Genesis 20:14 (Septuagint BLB)	Genesis 20:14 (Septuagint Elpenor)
ἔλαβεν δὲ Αβιμελεχ χίλια δίδραχμα πρόβατα καὶ μόσχους καὶ παῗδας καὶ παιδίσκας καὶ ἔδωκεν τῷ Αβρααμ καὶ ἀπέδωκεν αὐτῷ Σαρραν τὴν γυναῗκα αὐτοῦ	ἔλαβε δὲ ᾿Αβιμέλεχ χίλια δίδραχμα καὶ πρόβατα καὶ μόσχους καὶ παῖδας καὶ παιδίσκας καὶ ἔδωκε τῷ ῾Αβραὰμ καὶ ἀπέδωκεν αὐτῷ Σάρραν τὴν γυναῖκα αὐτοῦ
Genesis 20:14 (NETS)	Genesis 20:14 (English Elpenor)
Then Abimelech took a thousand didrachmas, sheep and calves and male and female slaves and gave them to Abraam and restored his wife Sarra to him.	And Abimelech took a thousand pieces of silver, and sheep, and calves, and servants, and maid-servants, and gave them to Abraam, and he returned him Sarrha his wife.

Genesis 20:15 (Tanakh)	Genesis 20:15 (KJV)	Genesis 20:15 (NET)
And Abimelech said: ‘Behold, my land is before thee: dwell where it pleaseth thee.’	And Abimelech said, Behold, my land is before thee: dwell where it pleaseth thee.	Then Abimelech said, “Look, my land is before you; live wherever you please.”

Genesis 20:15 (Septuagint BLB)	Genesis 20:15 (Septuagint Elpenor)
καὶ εἶπεν Αβιμελεχ τῷ Αβρααμ ἰδοὺ ἡ γῆ μου ἐναντίον σου οὗ ἐάν σοι ἀρέσκῃ κατοίκει	καὶ εἶπεν ᾿Αβιμέλεχ τῷ ῾Αβραάμ· ἰδοὺ ἡ γῆ μου ἐναντίον σου· οὗ ἐάν σοι ἀρέσκῃ, κατοίκει
Genesis 20:15 (NETS)	Genesis 20:15 (English Elpenor)
And Abimelech said to Abraam, “Look, my land is before you; settle where it may please you.”	And Abimelech said to Abraam, Behold, my land is before thee, dwell wheresoever it may please thee.

Genesis 20:16 (Tanakh)	Genesis 20:16 (KJV)	Genesis 20:16 (NET)
And unto Sarah he said: ‘Behold, I have given thy brother a thousand pieces of silver; behold, it is for thee a covering of the eyes to all that are with thee; and before all men thou art righted.’	And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver: behold, he is to thee a covering of the eyes, unto all that are with thee, and with all other: thus she was reproved.	To Sarah he said, “Look, I have given 1,000 pieces of silver to your ‘brother.’ This is compensation for you so that you will stand vindicated before all who are with you.”

Genesis 20:16 (Septuagint BLB)	Genesis 20:16 (Septuagint Elpenor)
τῇ δὲ Σαρρα εἶπεν ἰδοὺ δέδωκα χίλια δίδραχμα τῷ ἀδελφῷ σου ταῦτα ἔσται σοι εἰς τιμὴν τοῦ προσώπου σου καὶ πάσαις ταῗς μετὰ σοῦ καὶ πάντα ἀλήθευσον	τῇ δὲ Σάρρᾳ εἶπεν· ἰδοὺ δέδωκα χίλια δίδραχμα τῷ ἀδελφῷ σου· ταῦτα ἔσται σοι εἰς τὴν τιμὴ τοῦ προσώπου σου καὶ πάσαις ταῖς μετὰ σοῦ· καὶ πάντα ἀλήθευσον
Genesis 20:16 (NETS)	Genesis 20:16 (English Elpenor)
And to Sarra he said, “Look, I have given your brother a thousand drachmas; these shall be to you for the honor of your person and to all those with you, and tell the whole truth.”	And to Sarrha he said, Behold, I have given thy brother a thousand pieces of silver, those shall be to thee for the price of thy countenance, and to all the women with thee, and speak the truth in all things.

Genesis 17:5 (Tanakh)	Genesis 17:5 (KJV)	Genesis 17:5 (NET)
Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee.	Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.	No longer will your name be Abram. Instead, your name will be Abraham because I will make you the father of a multitude of nations.

Genesis 17:5 (Septuagint BLB)	Genesis 17:5 (Septuagint Elpenor)
καὶ οὐ κληθήσεται ἔτι τὸ ὄνομά σου Αβραμ ἀλλ᾽ ἔσται τὸ ὄνομά σου Αβρααμ ὅτι πατέρα πολλῶν ἐθνῶν τέθεικά σε	καὶ οὐ κληθήσεται ἔτι τὸ ὄνομά σου ῞Αβραμ, ἀλλ᾿ ἔσται τὸ ὄνομά σου ῾Αβραάμ, ὅτι πατέρα πολλῶν ἐθνῶν τέθεικά σε
Genesis 17:5 (NETS)	Genesis 17:5 (English Elpenor)
And no longer shall your name be called Abram, but your name shall be Abraam, for I have made you an ancestor of many nations.	And thy name shall no more be called Abram, but thy name shall be Abraam, for I have made thee a father of many nations.

Romans 4:13 (NET)	Romans 4:13 (KJV)
For the promise to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith.	For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐ γὰρ διὰ νόμου ἡ ἐπαγγελία τῷ Ἀβραὰμ ἢ τῷ σπέρματι αὐτοῦ, τὸ κληρονόμον αὐτὸν εἶναι κόσμου, ἀλλὰ διὰ δικαιοσύνης πίστεως	ου γαρ δια νομου η επαγγελια τω αβρααμ η τω σπερματι αυτου το κληρονομον αυτον ειναι του κοσμου αλλα δια δικαιοσυνης πιστεως	ου γαρ δια νομου η επαγγελια τω αβρααμ η τω σπερματι αυτου το κληρονομον αυτον ειναι του κοσμου αλλα δια δικαιοσυνης πιστεως

Romans, Part 21

Back to Romans, Part 35

Back to Romans, Part 40

Back to Fear – Exodus, Part 6

Back to Son of God – 1 John, Part 3

Back to Fear – Deuteronomy, Part 8

Back to Fear – Genesis, Part 2

Back to Fear – Exodus, Part 5

Back to Fear – Deuteronomy, Part 3

Back to Jephthah

Back to Christianity, Part 11

Back to Christianity, Part 12

¹ The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding world. The NET parallel Greek text and NA²⁸ did not.

² Romans 4:13 (NET)

³ The Stephanus Textus Receptus and Byzantine Majority Text had εις χριστον (KJV: in Christ) following God. The NET parallel Greek text and NA²⁸ did not.

⁴ Galatians 3:17 (NET) Table

⁵ “Sarah’s prolonged barrenness prompted her to give her handmaid Hagar to Abraham in order that she might bear him a child in her mistress’ place (16:12). This unusual device, found only once again in the Bible (cf. Gen. 30:1–8), is also attested to in the Nuzi documents and elsewhere, where it is stipulated that if a wife is childless, she must provide her husband with a female slave as a concubine.”
From the article “Sarah” on the Jewish Virtual Library online.

⁶ “The Code of Hammurabi,” The Avalon Project, Yale Law School

⁷ Genesis 16:5 (NET)

⁸ “The Code of Hammurabi,” The Avalon Project, Yale Law School

⁹ Genesis 16:6 (NET)

¹⁰ NET note 34: The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”

¹¹ Genesis 17:15, 16 (NET)

¹² Genesis 17:17a (NET)

¹³ Genesis 17:18 (NET)

¹⁴ Romans 4:13 (NET)

¹⁵ Genesis 18:19a (NET)

¹⁶ Genesis 20:11 (NET)

¹⁷ Genesis 20:13 (NET)

¹⁸ Romans 4:14 (NET)

¹⁹ 1 Samuel 17 (NET)

²⁰ Judges 7:2 (NET)

²¹ 1 Corinthians 1:28, 29 (NET) Table

²² Romans 4:15 (NET)

²³ Genesis 12:17 (NET)

²⁴ Genesis 20:3 (NET)

²⁵ Genesis 12:16 (NET)

²⁶ Genesis 20:14-16 (NET)

²⁷ 2 Timothy 1:12b (NKJV)

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Tag Archives: 2 Timothy 1:12

Hannah’s Prayer, Part 6

Romans, Part 86

Romans, Part 20