I want to consider Hannah’s prayer in four English translations, two from the Hebrew of the Masoretic text[1] and two from the Greek of the Septuagint:
|
Masoretic Text |
Septuagint | ||
| 1 Samuel 2:1, 2 (Tanakh) | 1 Samuel 2:1, 2 (NET) | 1 Reigns 2:1, 2 (NETS) | |
| …and she [Anna] said, | |||
| And Hannah prayed, and said: my heart exulteth in HaShem, my horn is exalted in HaShem; my mouth is enlarged over mine enemies; because I rejoice in Thy salvation. | Hannah prayed, “My heart has rejoiced in the Lord; my horn has been raised high because of the Lord. I have loudly denounced my enemies. Indeed I rejoice in your deliverance. | And she [Hanna] said, “My heart was made firm in the Lord; my horn was exalted in my god; my mouth was made wide against enemies, I was glad in your deliverance, | My heart is established in the Lord, my horn is exalted in my God; my mouth is enlarged over my enemies, I have rejoiced in thy salvation. |
| There is none holy as HaShem, for there is none beside Thee; neither is there any rock like our G-d. | No one is holy like the Lord! There is no one other than you! There is no rock like our God! | because there is none holy like the Lord, and there is none righteous like our God; there is none holy besides you. | For there is none holy as the Lord, and there is none righteous as our God; there is none holy besides thee. |
The difference in verse 2 is subtle but beginning to form a pattern:
|
Masoretic Text |
Septuagint | ||
| 1 Samuel 2:2 (Tanakh) | 1 Samuel 2:2 (NET) | 1 Reigns 2:2 (NETS) | |
| There is none holy as HaShem, | No one is holy like the Lord! | because there is none holy like the Lord, | For there is none holy as the Lord, |
| for there is none beside Thee; | There is no one other than you! | there is none holy besides you. | there is none holy besides thee. |
| neither is there any rock like our G-d. | There is no rock like our God! | and there is none righteous like our God; | and there is none righteous as our God; |
I altered the order of the clauses in the Septuagint for better comparison but could have altered the Masoretic text instead. Where the translation from the Masoretic text reads for there is none beside Thee, the Septuagint reads there is none holy besides thee. Likewise where the Masoretic text reads There is no rock like our God, the Septuagint reads and there is none righteous like our God. Was holy added by the rabbis or removed by the Masoretes? Was rock or righteous the original word?
An article titled “Salvation from What?” on Judaism 101 online reads:
Salvation from sin is unnecessary in Judaism, because Judaism does not believe that mankind is inherently evil or sinful or in need of Divine Intervention in order to escape eternal damnation. In fact, Judaism does not even believe in eternal damnation.
Judaism recognizes that people have sinful impulses, but Judaism also recognizes that people have an inclination to do good and to be good, and that people are able to choose whether to follow the evil inclination or the good inclination.
It is within our ability to be righteous.
So how could Hannah pray there is none holy besides thee or there is none righteous like our God? Admittedly, the latter might have been equivocated as comparison, God is more righteous than any human being’s “ability” to be righteous. But once someone decided to alter the Scripture, it might as well be a clean sweep. I sincerely doubt the rabbis who translated the Septuagint made this change. I haven’t accounted for the possibility, however, that some[2] attempted to write Christian doctrines back into the Old Testament scriptures.
The translations of 1 Samuel 2:9 followed this same pattern: the wicked are made speechless in the darkness, for it is not by one’s own strength that one (e.g., the wicked one) prevails[3] in the Masoretic text, while in the Septuagint, he blesses the years of the righteous, for by strength cannot man (e.g., the righteous man) prevail. Again, how could Hannah pray such a thing given that “It is within our ability to be righteous.”
It prompted me to reconsider There is no one righteous, not even one.[4] This, according to a footnote (14) in the NET, was a quote from Psalm 14:1.
|
Masoretic Text |
Septuagint | ||
| Psalm 14:1 (Tanakh) | Psalm 14:1 (NET) | Psalm 13:1 (NETS) | |
| The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good. | Fools say to themselves, “There is no God.” They sin and commit evil deeds; none of them does what is right. | The fool said in his heart, “There is no God.” They caused corruption and were abominable in their practices, there is no one practicing kindness; there is not even one. | The fool has said in his heart, There is no God. They have corrupted [themselves], and become abominable in their devices; there is none that does goodness, there is not even so much as one. |
There is no one righteous, not even one is at best an allusion to, or conclusion based on, the Psalm. The Hebrew word translated good (Tanakh) or what is right (NET) was טוב (ṭôb). God saw all that he had made – and it was very good (ṭôb).[5] In the Septuagint (Table6 below) טוב (ṭôb) was translated χρηστότητα (a form of χρηστότης). Notice therefore the kindness (χρηστότητα, a form of χρηστότης) and harshness of God – harshness[6] toward those who have fallen, but God’s[7] kindness[8] (χρηστότης) toward you, provided you continue in his kindness (χρηστότητι, another form of χρηστότης); otherwise you also will be cut off.[9] Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy,[10] kindness (χρηστότητα, a form χρηστότης), humility, gentleness, and patience,[11] bearing with one another and forgiving one another, if someone happens to have a complaint against anyone else. Just as the Lord[12] has forgiven you, so you also forgive others.[13]
While I have no quarrel with Paul if he translated טוב (ṭôb) or understood χρηστότητα as δίκαιος, it is difficult to think of it as a quotation.
| Psalm 14:1b (Septuagint BLB) | ||
| οὐκ ἔστιν δίκαιος οὐδὲ εἷς | οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός | οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός |
| Romans 3:10b (NET) | Psalm 13:1b (NETS) | Psalm 13:1b (English Elpenor) |
| There is no one righteous, not even one, | there is no one practicing kindness; there is not even one. | there is none that does goodness, there is not even so much as one. |
What is unavoidable when approached this way is that Paul applied to all what David clearly applied only to atheists: The fool hath said in his heart, There is no God. Was Paul recalling and summarizing Hannah’s prayer (see Table4 below) from the Septuagint?
| 1 Samuel 2:2b (Septuagint BLB) | ||
| οὐκ ἔστιν δίκαιος οὐδὲ εἷς | καὶ οὐκ ἔστιν δίκαιος ὡς ὁ θεὸς ἡμῶν οὐκ ἔστιν ἅγιος πλὴν σοῦ | καὶ οὐκ ἔστι δίκαιος ὡς ὁ Θεὸς ἡμῶν· οὐκ ἔστιν ἅγιος πλήν σου |
| Romans 3:10b (NET) | 1 Reigns 2:2b (NETS) | 1 Kings 2:2b (English Elpenor) |
| There is no one righteous, not even one, | and there is none righteous like our God; there is none holy besides you. | and there is none righteous as our God; there is none holy besides thee. |
David’s psalm continued:
|
Masoretic Text |
Septuagint | ||
| Psalm 14:2 (Tanakh) | Psalm 14:2 (NET) | Psalm 13:2 (NETS) | |
| The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. | The Lord looks down from heaven at the human race, to see if there is anyone who is wise and seeks God. | The Lord peered down from the sky on the sons of men to see if there was any who had understanding or who sought after God. | The Lord looked down from heaven upon the sons of men, to see if there were any that understood, or sought after god. |
Paul concluded, there is no one who understands, there is no one who seeks God.[14]
| Psalm 14:2b (Septuagint BLB) | ||
| οὐκ ἔστιν |ὁ| συνίων, οὐκ ἔστιν |ὁ| ἐκζητῶν τὸν θεόν | εἰ ἔστιν συνίων ἢ ἐκζητῶν τὸν θεόν | εἰ ἔστι συνιὼν ἢ ἐκζητῶν τὸν Θεόν |
| Psalm 13:2b (NETS) | ||
| there is no one who understands, there is no one who seeks God. | if there was any who had understanding or who sought after God. | if there were any that understood, or sought after god. |
Paul’s conclusion was certainly in agreement with the next verse of David’s psalm:
|
Masoretic Text |
Septuagint | ||
| Psalm 14:3 (Tanakh) | Psalm 14:3 (NET) | Psalm 13:3 (NETS) | |
| They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. | Everyone rejects God; they are all morally corrupt. None of them does what is right, not even one! | All turned away, as well they became useless; there is no one practicing kindness; there is not even one. | They are all gone out of the way, they are together become good for nothing, there is none that does good, no not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways; and the way of peace they have not known: there is no fear of God before their eyes. |
Here is a comparison of the NET parallel Greek of Paul’s quotation with the Greek of the Septuagint along with English translations.
| Psalm 14:3 (Septuagint BLB) | ||
| πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν· οὐκ ἔστιν |ὁ| ποιῶν χρηστότητα, [οὐκ ἔστιν] ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν, ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν | πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν ταῗς γλώσσαις αὐτῶν ἐδολιοῦσαν ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει ὀξεῗς οἱ πόδες αὐτῶν ἐκχέαι αἷμα σύντριμμα καὶ ταλαιπωρία ἐν ταῗς ὁδοῗς αὐτῶν καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν | πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὑτῶν ἐδολιοῦσαν· ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν, ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει, ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα, σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν· οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν |
| Psalm 13:3 (NETS) | ||
| All have turned away, together they have become worthless; there is no one who shows kindness, not even one. Their throats are open graves, they deceive with their tongues, the poison of asps is under their lips. Their mouths are full of cursing and bitterness. Their feet are swift to shed blood, ruin and misery are in their paths, and the way of peace they have not known. There is no fear of God before their eyes. | All turned away, as well they became useless; there is no one practicing kindness; there is not even one. | They are all gone out of the way, they are together become good for nothing, there is none that does good, no not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways; and the way of peace they have not known: there is no fear of God before their eyes. |
I’m coming up empty for any reason why the rabbis who translated the Septuagint would have added this to David’s psalm. I have a clue why the Masoretes might have removed it. Though the Elpenor version of the Septuagint included the extended text in the English translation, the parallel Greek was marked by an asterisk and removed to the bottom of the column. If I skip from—They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one—directly to—Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD[15]—it is much easier to assume that all does not mean all. Surely God’s people are exempt from all who have gone aside. But then, who exactly are God’s people?
Are they those who seek to have a righteousness of their own derived from the law by striving to obey the law in their own strength, by their own ability (because if righteousness could come through the law, then Christ died for nothing[16])? Or are they those who call on the name of the Lord (Romans 10:5-13), those who are born from above (John 3:1-7), those who are led by the Holy Spirit (Romans 8:1-17)?
Is the Bible a “book of rules” or a story which demonstrates, among other things, how God achieved what the law could not do because it was weakened through the flesh?[17] For there is none holy as the Lord, and there is none righteous as our God; there is none holy besides thee, Hannah prayed according to the Septuagint. Why do you call me good? Jesus asked the wealthy ruler. No one is good except God alone.[18]
Is the finding of God’s observation—that There is no one righteous, not even one—the hyperbole of a scold, an angry admonition for me to try harder to keep the law? Or is it the factual basis for me to do something completely different? Do not be amazed—Jesus said to the teacher of Israel—that I said to you, ‘You must all be born from above.’[19]
Tables comparing 1 Samuel 2:1; 2:2; Psalm 14:1; Genesis 1:31; Psalm 14:2; 14:3 and 14:4 in the Tanakh and NET, and tables comparing 1 Samuel (Kings, Reigns) 2:1; 2:2; Psalm 14:1 (13:1); Genesis 1:31; Psalm 14:2 (13:2); 14:3 (13:3) and 14:4 (13:4) in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Romans 11:22 and Colossians 3:12, 13 in the NET and KJV.
| And Hannah prayed, and said: my heart exulteth in HaShem, my horn is exalted in HaShem; my mouth is enlarged over mine enemies; because I rejoice in Thy salvation. | Hannah prayed, “My heart has rejoiced in the Lord; my horn has been raised high because of the Lord. I have loudly denounced my enemies. Indeed I rejoice in your deliverance. |
| καὶ εἶπεν ἐστερεώθη ἡ καρδία μου ἐν κυρίῳ ὑψώθη κέρας μου ἐν θεῷ μου ἐπλατύνθη ἐπὶ ἐχθροὺς τὸ στόμα μου εὐφράνθην ἐν σωτηρίᾳ σου | ΕΣΤΕΡΕΩΘΗ ἡ καρδία μου ἐν Κυρίῳ, ὑψώθη κέρας μου ἐν Θεῷ μου· ἐπλατύνθη ἐπ᾿ ἐχθρούς μου τὸ στόμα μου, εὐφράνθην ἐν σωτηρίᾳ σου |
| 1 Reigns 2:1 (NETS) | 1 Kings 2:1 (English Elpenor) |
| And she said, “My heart was made firm in the Lord; my horn was exalted in my god; my mouth was made wide against enemies, I was glad in your deliverance, | My heart is established in the Lord, my horn is exalted in my God; my mouth is enlarged over my enemies, I have rejoiced in thy salvation. |
| There is none holy as HaShem, for there is none beside Thee; neither is there any rock like our G-d. | No one is holy like the Lord! There is no one other than you! There is no rock like our God! |
| ὅτι οὐκ ἔστιν ἅγιος ὡς κύριος καὶ οὐκ ἔστιν δίκαιος ὡς ὁ θεὸς ἡμῶν οὐκ ἔστιν ἅγιος πλὴν σοῦ | ὅτι οὐκ ἔστιν ἅγιος ὡς Κύριος, καὶ οὐκ ἔστι δίκαιος ὡς ὁ Θεὸς ἡμῶν· οὐκ ἔστιν ἅγιος πλήν σου |
| because there is none holy like the Lord, and there is none righteous like our God; there is none holy besides you. | For there is none holy as the Lord, and there is none righteous as our God; there is none holy besides thee. |
| The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good. | Fools say to themselves, “There is no God.” They sin and commit evil deeds; none of them does what is right. |
| εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ οὐκ ἔστιν θεός διέφθειραν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασιν οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός | ΕΙΠΕΝ ἄφρων ἐν καρδίᾳ αὐτοῦ· οὐκ ἔστι Θεός. διεφθάρησαν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασιν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός |
| The fool said in his heart, “There is no God.” They caused corruption and were abominable in their practices, there is no one practicing kindness; there is not even one. | The fool has said in his heart, There is no God. They have corrupted [themselves], and become abominable in their devices; there is none that does goodness, there is not even so much as one. |
| And G-d saw every thing that He had made, and, behold, it was very good And there was evening and there was morning, the sixth day. | God saw all that he had made – and it was very good! There was evening, and there was morning, the sixth day. |
| καὶ εἶδεν ὁ θεὸς τὰ πάντα ὅσα ἐποίησεν καὶ ἰδοὺ καλὰ λίαν καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα ἕκτη | καὶ εἶδεν ὁ Θεὸς τὰ πάντα, ὅσα ἐποίησε, καὶ ἰδοὺ καλὰ λίαν. καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα ἕκτη |
| And God saw all the things that he had made, and see, they were exceedingly good. And it came to be evening, and it came to be morning, a sixth day. | And God saw all the things that he had made, and, behold, they were very good. And there was evening and there was morning, the sixth day. |
| The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. | The Lord looks down from heaven at the human race, to see if there is anyone who is wise and seeks God. |
| κύριος ἐκ τοῦ οὐρανοῦ διέκυψεν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων τοῦ ἰδεῗν εἰ ἔστιν συνίων ἢ ἐκζητῶν τὸν θεόν | Κύριος ἐκ τοῦ οὐρανοῦ διέκυψεν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων τοῦ ἰδεῖν εἰ ἔστι συνιὼν ἢ ἐκζητῶν τὸν Θεόν |
| The Lord peered down from the sky on the sons of men to see if there was any who had understanding or who sought after God. | The Lord looked down from heaven upon the sons of men, to see if there were any that understood, or sought after god. |
| They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. | Everyone rejects God; they are all morally corrupt. None of them does what is right, not even one! |
| πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν ταῗς γλώσσαις αὐτῶν ἐδολιοῦσαν ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει ὀξεῗς οἱ πόδες αὐτῶν ἐκχέαι αἷμα σύντριμμα καὶ ταλαιπωρία ἐν ταῗς ὁδοῗς αὐτῶν καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν | πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὑτῶν ἐδολιοῦσαν· ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν, ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει, ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα, σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν· οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν |
| All turned away, as well they became useless; there is no one practicing kindness; there is not even one. | They are all gone out of the way, they are together become good for nothing, there is none that does good, no not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways; and the way of peace they have not known: there is no fear of God before their eyes. |
| Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD. | All those who behave wickedly do not understand – those who devour my people as if they were eating bread, and do not call out to the Lord. |
| οὐχὶ γνώσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν οἱ κατεσθίοντες τὸν λαόν μου βρώσει ἄρτου τὸν κύριον οὐκ ἐπεκαλέσαντο | οὐχὶ γνώσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν; οἱ ἐσθίοντες τὸν λαόν μου βρώσει ἄρτου τὸν Κύριον οὐκ ἐπεκαλέσαντο |
| Shall they never learn, all those who practice lawlessness? Those who eat up my people like eating bread do not call upon the Lord. | Will not all the workers of iniquity know, who eat up my people as they would eat bread? they have not called upon the Lord. |
|
Romans 11:22 (KJV) |
|
| Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but God’s kindness toward you, provided you continue in his kindness; otherwise you also will be cut off. | Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. |
| Stephanus Textus Receptus | ||
| ἴδε οὖν χρηστότητα καὶ ἀποτομίαν θεοῦ· ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμένῃς τῇ χρηστότητι, ἐπεὶ καὶ σὺ ἐκκοπήσῃ | ιδε ουν χρηστοτητα και αποτομιαν θεου επι μεν τους πεσοντας αποτομιαν επι δε σε χρηστοτητα εαν επιμεινης τη χρηστοτητι επει και συ εκκοπηση | ιδε ουν χρηστοτητα και αποτομιαν θεου επι μεν τους πεσοντας αποτομιαν επι δε σε χρηστοτητα εαν επιμεινης τη χρηστοτητι επει και συ εκκοπηση |
|
Colossians 3:12, 13 (KJV) |
|
| Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, kindness, humility, gentleness, and patience, | Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; |
| Stephanus Textus Receptus | ||
| Ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ τοῦ θεοῦ ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ χρηστότητα ταπεινοφροσύνην πραΰτητα μακροθυμίαν | ενδυσασθε ουν ως εκλεκτοι του θεου αγιοι και ηγαπημενοι σπλαγχνα οικτιρμων χρηστοτητα ταπεινοφροσυνην πραοτητα μακροθυμιαν | ενδυσασθε ουν ως εκλεκτοι του θεου αγιοι και ηγαπημενοι σπλαγχνα οικτιρμου χρηστοτητα ταπεινοφροσυνην πραοτητα μακροθυμιαν |
| bearing with one another and forgiving one another, if someone happens to have a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. | Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. |
| Stephanus Textus Receptus | ||
| ἀνεχόμενοι ἀλλήλων καὶ χαριζόμενοι ἑαυτοῖς ἐάν τις πρός τινα ἔχῃ μομφήν· καθὼς καὶ ὁ κύριος ἐχαρίσατο ὑμῖν, οὕτως καὶ ὑμεῖς | ανεχομενοι αλληλων και χαριζομενοι εαυτοις εαν τις προς τινα εχη μομφην καθως και ο χριστος εχαρισατο υμιν ουτως και υμεις | ανεχομενοι αλληλων και χαριζομενοι εαυτοις εαν τις προς τινα εχη μομφην καθως και ο χριστος εχαρισατο υμιν ουτως και υμεις |
[1] Here are three opinions of the Masoretic text: 1) What is the Masoretic Text? 2) The Masoretic Text: The traditional–sometimes imperfect–Jewish version of the Torah text. 3) The Masoretic Text and the Dead Sea Scrolls: Should the original Hebrew Bible text be modified based on information obtained from the Dead Sea Scrolls?[2] Jim Searcy, for instance, asserted that “Origen wrote his Hexapla” as opposed to compiling it from extant manuscripts.
[6] The NET parallel Greek text and NA28 had ἀποτομία here, where the Stephanus Textus Receptus and Byzantine Majority Text had αποτομιαν (KJV: severity).
[7] The NET parallel Greek text and NA28 had θεοῦ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.
[8] The NET parallel Greek text and NA28 had χρηστότης here, where the Stephanus Textus Receptus and Byzantine Majority Text had χρηστοτητα (KJV: goodness).
[10] The Stephanus Textus Receptus had the plural οικτιρμων (KJV: mercies) here, where the NET parallel Greek text, NA28 and Byzantine Majority Text had the singular οἰκτιρμοῦ.
[11] In the NET parallel Greek text and NA28 patience was spelled πραΰτητα, and πραοτητα (KJV: longsuffering) in the Stephanus Textus Receptus and Byzantine Majority Text.
[12] The NET parallel Greek text and NA28 had κύριος here, where the Stephanus Textus Receptus and Byzantine Majority Text had χριστος (KJV: Christ).
[13] Colossians 3:12, 13 (NET)
[17] Romans 8:3 (NET) Table