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

Back to Christ-Centered Preaching, Chapter 4, Part 3

^[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)

Solomon’s Wealth, Part 5

Posted on April 30, 2012 by admin

Remember Solomon’s Wealth? In and of itself I said so what? what does it mean? Now that wealth, which is at least possible to measure, has been coupled in a promise with a wise and discerning mind¹ which is difficult to measure. Solomon’s wealth is hard to deny (whether I argue with the superlative degree of it or not). I am reminded of a story about Jesus (Matthew 9:2-8 NET):

…some people brought to him a paralytic lying on a stretcher. When Jesus saw their faith, he said to the paralytic, “Have courage, son! Your² sins are forgiven.”³ Then some of the experts in the law said⁴ to themselves, “This man is blaspheming!” When Jesus saw their reaction he said, “Why do you⁵ respond with evil in your hearts? Which is easier, to say, ‘Your⁶ sins are forgiven’⁷ or to say, ‘Stand up⁸ and walk’? But so that you may know that the Son of Man has authority (ἐξουσίαν, a form of ἐξουσία) on earth to forgive sins” – then he said to the paralytic – “Stand up, take your stretcher, and go home.” And he stood up and went home. When the crowd saw this, they were afraid⁹ and honored God who had given such authority (ἐξουσίαν, a form of ἐξουσία) to men.

The Greek word ἐξουσίαν (a form of ἐξουσία) makes it fairly clear that the crowd honored God for the authority to forgive sins that was given to men. The authority to say, Stand up and walk, was merely the kicker, so to speak, to persuade the crowd that the authority to forgive sins was truly given to men.

Is it possible that a wise and discerning mind given by God, would not be wise or discerning enough to prevent Solomon’s disobedience to God’s laws? That’s what the Bible seems to be saying here. And Solomon’s wealth is sort of the kicker to make that point. At the moment, however, a more pressing issue gnaws at my certainty and peace of mind; namely, is it possible that one thing—Solomon’s wealth—can be both at one and the same time the fulfillment of God’s promise and Solomon’s direct disobedience to God’s laws for kings?

There is an easy and obvious negative answer to this question, obvious if you have read the writings of Friedrich Nietzsche. A Nietzschean reading of Solomon’s wealth would go something like this: The laundry list (1 Kings 10:14-28) could stand pretty much as is. The people of Israel were proud of their richest, wisest king, like any prosperous people would be. The next chapter was just more bragging originally (verses 1, 3, and 8). Solomon conquered the hearts of many hot foreign women and built places for them to worship their gods. The other stuff was added in the time of Josiah (2 Kings 22:1-2), a much later eight-year-old king of Judah.

The priests of Judah had eighteen long years (2 Kings 22:3,
8, 10, 12, 13) to falsify the whole history of Israel and present the newly discovered scroll to the twenty-five-year-old king raised under their tutelage. Even as it stands, however, the discerning reader can see through the Scripture to the historical truth hidden inside. Solomon worshiped Yahweh just as he paid every other god his due, much like the people of Josiah’s day (2 Kings 23:4). But the priests of Yahweh wanted more than their due. They knew that the kingdom was divided in the days of Rehoboam, Solomon’s son. The simple truth that Solomon’s conscription and taxation were onerous on the people and that Rehoboam threatened to be worse than his father was not the cause of the people’s rebellion. No, it was because Solomon had sinned against Yahweh, broken every commandment they cleverly placed in the writings of Moses to get some control over this new naïve and gullible King Josiah (1 Kings 11:11-13). Though it was well known that no evil worthy of Yahweh’s wrath came upon Solomon or Israel during Solomon’s reign, the priests had an answer for this as well. The evil would come on Rehoboam because Yahweh longed to show mercy to Solomon’s father David, the poet king of Yahweh, and man after Yahweh’s own heart. On the other hand Solomon was too well known for his wisdom and wealth to discard that fact (1 Kings 3:28). So, Solomon’s wisdom was not an accident of birth, nor the result of privilege and education. No, it was Yahweh’s answer to an overwhelmed young man’s request for aid in fulfilling his role as king (1 Kings 3:11-12). Yahweh just threw in the wealth for good measure, since every priest hopes the path of wisdom leads to riches. (Never mind that they made Solomon’s wealth an act of disobedience to Yahweh’s laws. Maybe that’s evidence of a theological rift in the priestly caste. Yeah, that’s what happened.)

On and on this entirely fanciful reading of the Bible goes. The key is that every word or act, promise or prophecy of God is a lie concocted by priests, because the truth is, there is no God. Later, after the Babylonian exile, the prophets must have pulled the same nasty trick on the priests that the priests pulled on the kings of Israel. I’m not really sure who lambasted the prophets, or when. All this to maintain a faith that should have long ago been abandoned in a failed god named Yahweh.

I’m not saying I subscribe to a theory of Bible interpretation that posits that the Scripture was rewritten at least twice by fanatical people hell-bent on making Yahweh look better than he ought to for their own selfish gain. I brought it up precisely because I have reasons of my own to believe differently, and I’m ready to plunge headlong into the very thickets this kind of analysis purports to untangle. I intend to forge ahead with the confidence that God has reasons of his own for the apparent tangle and complexity of these thickets, and He does not require lying priests and prophets to account for them.

So, I’ll expand the context again. When the elders of Israel first asked for a king, God took it personally (1 Samuel 8:7, 8a NET).

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 [Table]. 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 [Table].

Addendum: September 28, 2018
Tables of Matthew 9:2-5 and 9:8 comparing the NET and KJV follow.

Matthew 9:2-5 (NET)	Matthew 9:2-5 (KJV)
Just then some people brought to him a paralytic lying on a stretcher. When Jesus saw their faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.”	And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἰδοὺ προσέφερον αὐτῷ παραλυτικὸν ἐπὶ κλίνης βεβλημένον. καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν εἶπεν τῷ παραλυτικῷ· θάρσει, τέκνον, ἀφίενται σου αἱ ἁμαρτίαι	και ιδου προσεφερον αυτω παραλυτικον επι κλινης βεβλημενον και ιδων ο ιησους την πιστιν αυτων ειπεν τω παραλυτικω θαρσει τεκνον αφεωνται σοι αι αμαρτιαι σου	και ιδου προσεφερον αυτω παραλυτικον επι κλινης βεβλημενον και ιδων ο ιησους την πιστιν αυτων ειπεν τω παραλυτικω θαρσει τεκνον αφεωνται σοι αι αμαρτιαι σου

Then some of the experts in the law said to themselves, “This man is blaspheming!”

And, behold, certain of the scribes said within themselves, This man blasphemeth.

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἰδού τινες τῶν γραμματέων εἶπαν ἐν ἑαυτοῖς οὗτος βλασφημεῖ	και ιδου τινες των γραμματεων ειπον εν εαυτοις ουτος βλασφημει	και ιδου τινες των γραμματεων ειπον εν εαυτοις ουτος βλασφημει

When Jesus saw their reaction he said, “Why do you respond with evil in your hearts?

And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ \|ἰδὼν\| ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν· ἱνατί ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν	και ιδων ο ιησους τας ενθυμησεις αυτων ειπεν ινα τι υμεις ενθυμεισθε πονηρα εν ταις καρδιαις υμων	και ιδων ο ιησους τας ενθυμησεις αυτων ειπεν ινα τι υμεις ενθυμεισθε πονηρα εν ταις καρδιαις υμων

Which is easier, to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’?

For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τί γάρ ἐστιν εὐκοπώτερον, εἰπεῖν· ἀφίενται σου αἱ ἁμαρτίαι, ἢ εἰπεῖν· ἔγειρε καὶ περιπάτει	τι γαρ εστιν ευκοπωτερον ειπειν αφεωνται σοι αι αμαρτιαι η ειπειν εγειραι και περιπατει	τι γαρ εστιν ευκοπωτερον ειπειν αφεωνται σου αι αμαρτιαι η ειπειν εγειραι και περιπατει

Matthew 9:8 (NET)	Matthew 9:8 (KJV)
When the crowd saw this, they were afraid and honored God who had given such authority to men.	But when the multitude saw it, they marvelled, and glorified God, which had given such power unto men.

Net Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἰδόντες δὲ οἱ ὄχλοι ἐφοβήθησαν καὶ ἐδόξασαν τὸν θεὸν τὸν δόντα ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις	ιδοντες δε οι οχλοι εθαυμασαν και εδοξασαν τον θεον τον δοντα εξουσιαν τοιαυτην τοις ανθρωποις	ιδοντες δε οι οχλοι εθαυμασαν και εδοξασαν τον θεον τον δοντα εξουσιαν τοιαυτην τοις ανθρωποις