Tag Archives: Colossians 3:12-13

Hannah’s Prayer, Part 1

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

Masoretic Text

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

1 Kings 1:28b–2:2 (Elpenor English)
…and she [Anna] said,
And Hannah prayed, and said: my heart exulteth in HaShem, my horn is exalted in HaShem; my mouth is enlarged over mine enemies; because I rejoice in Thy salvation. Hannah prayed, “My heart has rejoiced in the Lord; my horn has been raised high because of the Lord.  I have loudly denounced my enemies.  Indeed I rejoice in your deliverance. And she [Hanna] said, “My heart was made firm in the Lord; my horn was exalted in my god; my mouth was made wide against enemies, I was glad in your deliverance, My heart is established in the Lord, my horn is exalted in my God; my mouth is enlarged over my enemies, I have rejoiced in thy salvation.
There is none holy as HaShem, for there is none beside Thee; neither is there any rock like our G-d. No one is holy like the Lord!  There is no one other than you!  There is no rock like our God! because there is none holy like the Lord, and there is none righteous like our God; there is none holy besides you. For there is none holy as the Lord, and there is none righteous as our God; there is none holy besides thee.

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

Masoretic Text

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

1 Kings 2:2 (Elpenor English)
There is none holy as HaShem, No one is holy like the Lord! because there is none holy like the Lord, For there is none holy as the Lord,
for there is none beside Thee; There is no one other than you! there is none holy besides you. there is none holy besides thee.
neither is there any rock like our G-d. There is no rock like our God! and there is none righteous like our God; and there is none righteous as our God;

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

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

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

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

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

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

Masoretic Text

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

Psalm 13:1 (Elpenor English)
The fool hath said in his heart, There is no God.  They are corrupt, they have done abominable works, there is none that doeth good. Fools say to themselves, “There is no God.”  They sin and commit evil deeds; none of them does what is right. The fool said in his heart, “There is no God.”  They caused corruption and were abominable in their practices, there is no one practicing kindness; there is not even one. The fool has said in his heart, There is no God.  They have corrupted [themselves], and become abominable in their devices; there is none that does goodness, there is not even so much as one.

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

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

Romans 3:10b (NET Parallel Greek)

 Psalm 14:1b (Septuagint BLB)

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

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

Romans 3:10b (NET Parallel Greek)

 1 Samuel 2:2b (Septuagint BLB)

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

David’s psalm continued:

Masoretic Text

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

Psalm 13:2 (Elpenor English)
The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. The Lord looks down from heaven at the human race, to see if there is anyone who is wise and seeks God. The Lord peered down from the sky on the sons of men to see if there was any who had understanding or who sought after God. The Lord looked down from heaven upon the sons of men, to see if there were any that understood, or sought after god.

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

Romans 3:11 (NET Parallel Greek)

 Psalm 14:2b (Septuagint BLB)

Psalm 13:2b (Septuagint Elpenor)
οὐκ ἔστιν |ὁ| συνίων, οὐκ ἔστιν |ὁ| ἐκζητῶν τὸν θεόν εἰ ἔστιν συνίων ἢ ἐκζητῶν τὸν θεόν εἰ ἔστι συνιὼν ἢ ἐκζητῶν τὸν Θεόν

Romans 3:11 (NET)

 Psalm 13:2b (NETS)

Psalm 13:2b (English Elpenor)
there is no one who understands, there is no one who seeks God. if there was any who had understanding or who sought after God. if there were any that understood, or sought after god.

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

Masoretic Text

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

Psalm 13:3 (Elpenor English)
They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. Everyone rejects God; they are all morally corrupt.  None of them does what is right, not even one! All turned away, as well they became useless; there is no one practicing kindness; there is not even one. They are all gone out of the way, they are together become good for nothing, there is none that does good, no not one.  Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways; and the way of peace they have not known: there is no fear of God before their eyes.

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

Romans 3:12-18 (NET Parallel Greek)

 Psalm 14:3 (Septuagint BLB)

Psalm 13:2b (Septuagint Elpenor)
πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν· οὐκ ἔστιν |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

Romans 3:12-18 (NET) Table

 Psalm 13:3 (NETS)

Psalm 13:2b (English Elpenor)
All have turned away, together they have become worthless; there is no one who shows kindness, not even one.  Their throats are open graves, they deceive with their tongues, the poison of asps is under their lips.  Their mouths are full of cursing and bitterness.  Their feet are swift to shed blood, ruin and misery are in their paths, and the way of peace they have not known.  There is no fear of God before their eyes. All turned away, as well they became useless; there is no one practicing kindness; there is not even one. They are all gone out of the way, they are together become good for nothing, there is none that does good, no not one.  Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways; and the way of peace they have not known: there is no fear of God before their eyes.

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

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

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

1 Samuel 2:1 (Tanakh)

1 Samuel 2:1 (NET)
And Hannah prayed, and said: my heart exulteth in HaShem, my horn is exalted in HaShem; my mouth is enlarged over mine enemies; because I rejoice in Thy salvation. Hannah prayed, “My heart has rejoiced in the Lord; my horn has been raised high because of the Lord.  I have loudly denounced my enemies.  Indeed I rejoice in your deliverance.

1 Samuel 2:1 (Septuagint BLB)

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

1 Samuel 2:2 (Tanakh)

1 Samuel 2:2 (NET)
There is none holy as HaShem, for there is none beside Thee; neither is there any rock like our G-d. No one is holy like the Lord!  There is no one other than you!  There is no rock like our God!

1 Samuel 2:2 (Septuagint BLB)

1 Kings 2:2 (Septuagint Elpenor)
ὅτι οὐκ ἔστιν ἅγιος ὡς κύριος καὶ οὐκ ἔστιν δίκαιος ὡς ὁ θεὸς ἡμῶν οὐκ ἔστιν ἅγιος πλὴν σοῦ ὅτι οὐκ ἔστιν ἅγιος ὡς Κύριος, καὶ οὐκ ἔστι δίκαιος ὡς ὁ Θεὸς ἡμῶν· οὐκ ἔστιν ἅγιος πλήν σου

1 Reigns 2:2 (NETS)

1 Kings 2:2 (English Elpenor)
because there is none holy like the Lord, and there is none righteous like our God; there is none holy besides you. For there is none holy as the Lord, and there is none righteous as our God; there is none holy besides thee.

Psalm 14:1 (Tanakh)

Psalm 14:1 (NET)
The fool hath said in his heart, There is no God.  They are corrupt, they have done abominable works, there is none that doeth good. Fools say to themselves, “There is no God.”  They sin and commit evil deeds; none of them does what is right.

Psalm 14:1 (Septuagint BLB)

Psalm 13:1 (Septuagint Elpenor)
εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ οὐκ ἔστιν θεός διέφθειραν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασιν οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός ΕΙΠΕΝ ἄφρων ἐν καρδίᾳ αὐτοῦ· οὐκ ἔστι Θεός. διεφθάρησαν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασιν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός

Psalm 13:1 (NETS)

Psalm 13:1 (English Elpenor)
The fool said in his heart, “There is no God.”  They caused corruption and were abominable in their practices, there is no one practicing kindness; there is not even one. The fool has said in his heart, There is no God.  They have corrupted [themselves], and become abominable in their devices; there is none that does goodness, there is not even so much as one.

Genesis 1:31 (Tanakh)

Genesis 1:31 (NET)
And G-d saw every thing that He had made, and, behold, it was very good And there was evening and there was morning, the sixth day. God saw all that he had made – and it was very good!  There was evening, and there was morning, the sixth day.

Genesis 1:31 (Septuagint BLB)

Genesis 1:31 (Septuagint Elpenor)
καὶ εἶδεν ὁ θεὸς τὰ πάντα ὅσα ἐποίησεν καὶ ἰδοὺ καλὰ λίαν καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα ἕκτη καὶ εἶδεν ὁ Θεὸς τὰ πάντα, ὅσα ἐποίησε, καὶ ἰδοὺ καλὰ λίαν. καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα ἕκτη

Genesis 1:31 (NETS)

Genesis 1:31 (English Elpenor)
And God saw all the things that he had made, and see, they were exceedingly good.  And it came to be evening, and it came to be morning, a sixth day. And God saw all the things that he had made, and, behold, they were very good.  And there was evening and there was morning, the sixth day.

Psalm 14:2 (Tanakh)

Psalm 14:2 (NET)
The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. The Lord looks down from heaven at the human race, to see if there is anyone who is wise and seeks God.

Psalm 14:2 (Septuagint BLB)

Psalm 13:2 (Septuagint Elpenor)
κύριος ἐκ τοῦ οὐρανοῦ διέκυψεν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων τοῦ ἰδεῗν εἰ ἔστιν συνίων ἢ ἐκζητῶν τὸν θεόν Κύριος ἐκ τοῦ οὐρανοῦ διέκυψεν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων τοῦ ἰδεῖν εἰ ἔστι συνιὼν ἢ ἐκζητῶν τὸν Θεόν

Psalm 13:2 (NETS)

Psalm 13:2 (English Elpenor)
The Lord peered down from the sky on the sons of men to see if there was any who had understanding or who sought after God. The Lord looked down from heaven upon the sons of men, to see if there were any that understood, or sought after god.

Psalm 14:3 (Tanakh)

Psalm 14:3 (NET)
They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. Everyone rejects God; they are all morally corrupt.  None of them does what is right, not even one!

Psalm 14:3 (Septuagint BLB)

Psalm 13:3 (Septuagint Elpenor)
πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν ταῗς γλώσσαις αὐτῶν ἐδολιοῦσαν ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει ὀξεῗς οἱ πόδες αὐτῶν ἐκχέαι αἷμα σύντριμμα καὶ ταλαιπωρία ἐν ταῗς ὁδοῗς αὐτῶν καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὑτῶν ἐδολιοῦσαν· ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν, ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει, ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα, σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν· οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν

Psalm 13:3 (NETS)

Psalm 13:3 (English Elpenor)
All turned away, as well they became useless; there is no one practicing kindness; there is not even one. They are all gone out of the way, they are together become good for nothing, there is none that does good, no not one.  Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways; and the way of peace they have not known: there is no fear of God before their eyes.

Psalm 14:4 (Tanakh)

Psalm 14:4 (NET)
Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD. All those who behave wickedly do not understand – those who devour my people as if they were eating bread, and do not call out to the Lord.

Psalm 14:4 (Septuagint BLB)

Psalm 13:4 (Septuagint Elpenor)
οὐχὶ γνώσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν οἱ κατεσθίοντες τὸν λαόν μου βρώσει ἄρτου τὸν κύριον οὐκ ἐπεκαλέσαντο οὐχὶ γνώσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν; οἱ ἐσθίοντες τὸν λαόν μου βρώσει ἄρτου τὸν Κύριον οὐκ ἐπεκαλέσαντο

Psalm 13:4 (NETS)

Psalm 13:4 (English Elpenor)
Shall they never learn, all those who practice lawlessness?  Those who eat up my people like eating bread do not call upon the Lord. Will not all the workers of iniquity know, who eat up my people as they would eat bread? they have not called upon the Lord.

Romans 11:22 (NET)

Romans 11:22 (KJV)
Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but God’s kindness toward you, provided you continue in his kindness; otherwise you also will be cut off. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

NET Parallel Greek

 Stephanus Textus Receptus

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

Colossians 3:12, 13 (NET)

Colossians 3:12, 13 (KJV)
Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, kindness, humility, gentleness, and patience, Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

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

[3] 1 Samuel 2:9 (NET)

[4] Romans 3:10b (NET)

[5] Genesis 1:31a (NET) טוב

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

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

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

[9] Romans 11:22 (NET)

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

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

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

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

[14] Romans 3:11 (NET)

[15] Psalm 14:4 (Tanakh)

[16] Galatians 2:21 (NET)

[17] Romans 8:3 (NET) Table

[18] Luke 18:19b (NET)

[19] John 3:7 (NET)

Romans, Part 44

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Therefore I exhort you, brothers and sisters, Paul continued, by the mercies (οἰκτιρμῶν)[1] of God…[2]  The Greek word οἰκτιρμῶν (a form of οἰκτιρμός), translated mercies, is the noun that corresponds to the verb translated compassion in, I will have mercy on whom I have mercy, and I will have compassion (οἰκτιρήσω, a form of οἰκτείρω)[3] on whom I have compassion (οἰκτίρω, another form of οἰκτείρω).[4]  It was translated mercy again in Paul’s conclusion written to the Colossians: Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy (οἰκτιρμοῦ, another form of οἰκτιρμός), kindness, humility, gentleness, and patience, 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.[5]

Jesus said, love your enemies, and do good, and lend, expecting nothing back.  Then your reward will be great, and you will be sons of the Most High, because he is kind to ungrateful and evil people.  Be merciful (οἰκτίρμονες, a form of οἰκτίρμων),[6] just as your Father is merciful (οἰκτίρμων).[7]  The Greek word οἰκτίρμων is essentially the adjective of the noun οἰκτιρμός and the verb οἰκτείρω.  Taken together these three passages give me some understanding of what it means to present [my body] as a sacrifice in Paul’s conclusion: Therefore I exhort you, brothers and sisters, by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God – which is your reasonable service.[8]

It took me some time to get here.  At first I thought the phrase by the mercies of God (διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ) applied only to Paul’s exhortation.  I thought that because of God’s mercies to me it was reasonable that I present my body as a sacrifice to Him.  My religion had no rite or ritual for accomplishing this, but it did have a saying: Those who attend faithfully on Sunday morning love the church; those who attend faithfully Sunday morning and Sunday evening love the Pastor; but those who attend faithfully on Sunday and Wednesday evening prayer meeting love the Lord.  I assumed that presenting my body as a sacrifice had something to do with attending church every time the doors were open and doing whatever the Pastor said: Obey your leaders and submit to them, the author of the letter to the Hebrews wrote, for they keep watch over your souls and will give an account for their work.[9]

I might have continued trying to prove how much I loved God rather than being transformed by his love.  But I continued studying the Bible and the Holy Spirit brought Scriptures to mind that disagreed with, or severely limited, the points my various Pastors made in their sermons.  It was a difficult and confusing time.  But eventually I began to see the Bible, not as a rule book, but as a way to know the only true God, and Jesus Christ, whom [He] sent.[10]

The Bible changed then from a discussion of many things into a discussion of primarily one issue from many perspectives, namely, this eternal life in Jesus Christ.  In that light it was easier to recognize that the phrase by the mercies of God (διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ) also described how to present my body as a sacrifice: διὰ (through) the mercies of God, sharing in his compassion, clothed with [his] heart of mercy, his kindness, his humility, his gentleness, and his patience…forgiving one another…Just as the Lord has forgiven [me], being merciful just as he is merciful.

Do not be conformed to this present world,[11] Paul added more detail.  I assume that this present world is equivalent to the works of the flesh:[12] hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, and envying.[13]  I didn’t leave sexual immorality (πορνεία),[14] impurity, depravity, idolatry, sorcery and murder[15] out of this list because I think they are any less the works of the flesh.  Given my background and upbringing they are the obvious works of the flesh while hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, and envying might seem virtuous if directed against sin or sinners or heretics or people who don’t accept my interpretation of the Bible.

The word translated envying for instance is φθόνοι (a form of φθόνος).[16]  Pilate knew that [Jesus’ accusers] had handed him over because of envy[17] (φθόνον, another form of φθόνος).  If I were writing myself as a character in a movie it would make perfect sense for that character to envy Ingmar Bergman, a creative genius, a talented and successful director of both theater and film.  So much in his films seems like anti-religious agitprop.  I have never heard that he repented or showed any signs of faith in Jesus.  By all rights I, like Bess from Lars Von Trier’s “Breaking the Waves,” should say of Ingmar Bergman, “He will go to hell; everyone knows that.”

Yet when I search myself I find instead that I hope against hope for God’s mercy.  I can’t find an explanation for it apart from the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[18] that floods into me and through me from the Holy Spirit.  I am not as creative or talented or successful as Ingmar Bergman, but I have received a superabundance of mercy and grace while he suffered unspeakably from religious minds, his own as well as those of others.  Do not be conformed to this present world, but be transformed by the renewing of your mind, Paul continued in Romans, so that you may test and approve what is the will of God – what is good and well-pleasing and perfect (τέλειον, a form of τέλειος).[19]

Love never ends (πίπτει, a form of πίπτω),[20] Paul wrote the Corinthians.  According to the definitions listed in the NET online Bible this means that love never 1) descends from a higher place to a lower; love never 1a) falls, 1a1) is thrust down 1b) (metaph.) falls under judgment, or comes under condemnation; love never 2) descends from an erect to a prostrate position 2a) falls down 2a1) is prostrated, or falls prostrate;[21] love never 2a2) is overcome by terror or astonishment or grief or under the attack of an evil spirit or of falling dead suddenly; love never 2a3) is dismembered like a corpse by decay 2a4) prostrates itself 2a5) renders homage or worship to one 2a6) falls out, falls from, perishes or is lost; love never 2a7) falls down, or falls into ruin 2b) is cast down from a state of prosperity 2b1) falls from a state of uprightness; love never 2b2) perishes, comes to an end, disappears, ceases; love never 2b3) loses authority, or no longer has force 2b4) is removed from power by death 2b5) fails of participating in, or misses a share in [Christ’s salvation because love (ἀγάπη) is his salvation and his righteousness in a word].

This was in contrast to prophecies, that will be set aside…tongues, that will cease…and knowledge, that will be set aside.[22]  For we know in part, and we prophesy in part, but when what is perfect (τέλειον, a form of τέλειος) comes, the partial will be set aside.[23]  Love not only transcends this coming perfection, it facilitates it according to John: whoever obeys his word, truly in this person the love of God has been perfected (τετελείωται, a form of τελειόω).[24]  By this we know that we are in him.[25]

But to each one of us grace was given according to the measure of the gift of Christ,[26] Paul wrote the Ephesians.  It was he who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, to equip the saints for the work of ministry, that is, to build up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature (τέλειον, a form of τέλειος) person, attaining to the measure of Christ’s full stature.[27]  I have begun to wonder: if the apostles, prophets, evangelists, pastors and teachers aren’t encouraging me to be perfected in God’s love, are they acting as ambassadors for Christ[28] or emissaries of the religious mind?

Paul wrote the Colossians, I became a servant of the church according to the stewardship from God – given to me for you – in order to complete (πληρῶσαι, a form of πληρόω; or, fulfill) the word of God, that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.  God wanted to make known to them the glorious riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.  We proclaim him by instructing and teaching all people with all wisdom so that we may present every person mature (τέλειον, a form of τέλειος; e.g., perfected in and by God’s love) in Christ.[29]

When I consider the justice of God’s mercy in and through Christ I am reminded of Friedrich Nietzsche.  Jesus said, Do not be afraid of those who kill the body but cannot kill the soul.[30]  The soul cannot be killed with weaponry.  But Friedrich Nietzsche came about as close to being a soul killer as I can imagine a human being becoming.  Who can calculate his devastating impact on the souls of academics and the intelligentsia?  But if I imagine him in torment in hell for all eternity, cursing his nonexistent god, I realize that I can imagine no greater destruction of the personality I know as Friedrich Nietzsche than to find him one day clothed and in his right mind,[31] and sitting at the feet of Jesus.

[2] Romans 12:1a (NET)

[4] Romans 9:15 (NET)

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

[7] Luke 6:35, 36 (NET)

[8] Romans 12:1 (NET)

[9] Hebrews 13:17a (NET)

[11] Romans 12:2a (NET)

[17] Matthew 27:18 (NET)

[18] Galatians 5:22, 23 (NET)

[19] Romans 12:2 (NET)

[20] 1 Corinthians 13:8a (NET)

[21] At the end of the movie “The Lord of the Rings – The Return of the King” as the newly crowned king approached, the Hobbits—Frodo, Sam, Merry and Pippin—bowed.  The king said, “My friends, you bow to no one.”  Then he and all present knelt before them.  In the context of the fruit of the Spirit love certainly does not fall prostrate before rules or laws:  Against such things there is no law (Galatians 5:23b NET).  On the contrary, Love does no wrong to a neighbor. Therefore love is the fulfillment of the law (Romans 13:10 NET).  The fear that I might love too much, be too joyful, too peaceful, too patient, too kind, too good, too faithful, too gentle, or too controlled by the Holy Spirit, that I should intervene and hold myself aloof from being engulfed, buoyed up and carried along by that living stream that makes glad the city of God, that I should draw back to some Aristotelian mean between the extremes, is not from God.  In this sense then I understand “Love never falls prostrate” (or never “renders homage or worship”), not that Love is god, but that God is love.

[22] 1 Corinthians 13:8b (NET)

[23] 1 Corinthians 13:9, 10 (NET)

[25] 1 John 2:5 (NET)

[26] Ephesians 4:7 (NET)

[27] Ephesians 4:11-13 (NET)

[28] 2 Corinthians 5:20 (NET)

[29] Colossians 1:25-28 (NET)

[30] Matthew 10:28a (NET)