Tag Archives: Deuteronomy 1:21

Hannah’s Prayer, Part 5

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

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

Masoretic Text

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

1 Kings 2:9a (Elpenor English)
He will keep the feet of His holy ones, He watches over his holy ones, “Granting the prayer to the one who prays, granting his petition to him that prays;

1 Samuel 2:9a
Hebrew Tanakh Homographs English Definitions
רַגְלֵ֚י the feet רֶגֶל leg; stem (of a goblet, wineglass); foot; (prosody) meter; ברגל – on foot, by foot
רֶגֶל (Jewish ritual) each of the three pilgrimage festivals (Sukkot, Passover, or Shavuot); (biblical) time, occasion
רִגֵּל to spy; to tail, to shadow
חֲסִידָיו֙ of his holy ones חָסִיד Hassid (follower of a Hassidic sect); follower of, aficionado, “fan”, devotee; (literary) devout person, God-fearing person, religiously observant person; righteous, pious, kind
כתיב כְּתִיב spelling[2]
חֲסִידָו֙ חסידו N/A
ישמר יִשְׁמֹ֔ר He will keep שִׁמֵּר to preserve; to maintain
שָׁמַר to guard; to safeguard; to watch, to supervise; to keep, to maintain; to observe (rules)
נִשְׁמַר to be kept, to be safeguarded; to be maintained; to be saved, to be reserved; to be observed, to be fulfilled (a rule, regulation, directive)
שֻׁמַּר to be preserved, to be pickled

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

Masoretic Text

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

1 Kings 2:9 (Elpenor English)
but the wicked shall be put to silence in darkness; but the wicked are made speechless in the darkness, he has even blessed the years of the righteous, and he blesses the years of the righteous,

1 Samuel 2:9b
Hebrew Tanakh Homographs English Definitions
ורשעים וּרְשָׁעִ֖ים but the wicked רָשָׁע evil person; criminal
בחשך בַּח֣שֶׁךְ in darkness חֹשֶׁךְ darkness; evil, forces of darkness
חָשֵׁךְ (flowery) dark, gloomy, lifeless
ידמו יִדָּ֑מּוּ shall be put to silence דָּמָה to resemble; (flowery) to seem, to appear
דִּמָּה to imagine; to conceptualize, to visualize; to compare
הִדְמָה to simulate
הִדַּמָּה to model oneself on, to copy, to ape; (phonetics) to be assimilated
דָּמַם (literary) to silence, to quieten; (literary) to cease moving, to stand still
נָדַם (literary) to be silent, to be silenced, to be quiet
נִדְמָה to resemble, to be similar to

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

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

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

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

The entire verse reads:

Masoretic Text

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

1 Kings 2:9 (Elpenor English)
He will keep the feet of His holy ones, but the wicked shall be put to silence in darkness; for not by strength shall man prevail. He watches over his holy ones, but the wicked are made speechless in the darkness, for it is not by one’s own strength that one prevails. “Granting the prayer to the one who prays, he has even blessed the years of the righteous, because not by strength is a man mighty. granting his petition to him that prays; and he blesses the years of the righteous, for by strength cannot man prevail.

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

Hannah continued:

Masoretic Text

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

1 Kings 2:10 (Elpenor English)
They that strive with HaShem shall be broken to pieces; against them will He thunder in heaven; HaShem will judge the ends of the earth; and He will give strength unto His king, and exalt the horn of His anointed. The Lord shatters his adversaries; he thunders against them from the heavens.  The Lord executes judgment to the ends of the earth.  He will strengthen his king and exalt the power of his anointed one.” The Lord will make his adversary weak; the Lord is holy.  Let not the clever boast in his cleverness, and let not the mighty boast in his might, and let not the wealthy boast in his wealth, but let him who boasts boast in this: to understand and know the Lord and to execute justice and righteousness in the midst of the land.  The Lord ascended to the heavens and thundered.  He will judge earth’s ends and gives strength to our kings and will exalt the horn of his anointed.” The Lord will weaken his adversary; the Lord [is] holy.  Let not the wise man boast in his wisdom, nor let the mighty man boast in his strength, and let not the rich man boast in his wealth; but let him that boasts boast in this, to understand and know the Lord, and to execute judgement and justice in the midst of the earth.  The Lord has gone up to the heavens, and has thundered: he will judge the extremities of the earth, and he gives strength to our kings, and will exalt the horn of his Christ.  And she left him [e.g., Samuel] there before the Lord,

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

Masoretic Text

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

1 Kings 2:10a (Elpenor English)
They that strive with HaShem shall be broken to pieces; The Lord shatters his adversaries; The Lord will make his adversary weak; The Lord will weaken his adversary;

1 Samuel 2:10a
Hebrew Tanakh Homographs English Definitions
יהוה יְהֹוָ֞ה HaShem יְהֹוָה (biblical) Jehovah, God, the Lord
הִוָּה to constitute
יחתו יֵחַ֣תּוּ shall be broken to pieces חָתָה to stir (fire), to rake (coals)
חַת (flowery) to be afraid, to be terrified
נִחַת (biblical) to be horrified, to be terrified
מריביו מְרִיבָ֗יו N/A
כתיב כְּתִיב spelling[9]
מְרִיבָ֗ו They that strive with רִיב quarrel, argument, dispute
רֵיְב rave (large dancing party)

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

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

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

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

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

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

Hannah’s prayer continued in the Septuagint:

Masoretic Text

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

1 Kings 2:10b (Elpenor English)
the Lord is holy. the Lord [is] holy.

Here I was reminded of David’s words:

Masoretic Text

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

1 Chronicles 28:2, 3 (Elpenor English)
Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: As for me, I had in mine heart to build an house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made ready for the building: King David rose to his feet and said: “Listen to me, my brothers and my people.  I wanted to build a temple where the ark of the Lord’s covenant could be placed as a footstool for our God.  I have made the preparations for building it. And Dauid stood in the midst of the assembly and said, “Here me, my brothers and people.  It was in my heart to build a house of repose for the ark of the covenant of the Lord and a station for the feet of our Lord, and I prepared the materials for the encamping. And David stood in the midst of the assembly, and said, Hear me, my brethren, and my people: it was in my heart to build a house of rest for the ark of the covenant of the Lord, and a place for the feet of our Lord, and I prepared [materials] suitable for the building:
But God said unto me, Thou shalt not build an house for my name, because thou hast been a man of war, and hast shed blood. But God said to me, ‘You must not build a temple to honor me, for you are a warrior and have spilled blood.’ And God said, ‘You shall not build me a house for my name to be called upon it, because you have been a person of war and have spilled blood.’ but God said, Thou shalt not build me a house to call my name upon it, for thou art a man of war, and hast shed blood.

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

Masoretic Text

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

1 Kings 2:10c (Elpenor English)
Let not the clever boast in his cleverness, and let not the mighty boast in his might, and let not the wealthy boast in his wealth, but let him who boasts boast in this: to understand and know the Lord and to execute justice and righteousness in the midst of the land. Let not the wise man boast in his wisdom, nor let the mighty man boast in his strength, and let not the rich man boast in his wealth; but let him that boasts boast in this, to understand and know the Lord, and to execute judgement and justice in the midst of the earth.

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

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

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

Jeremiah 9:23 (Septuagint Elpenor)
μὴ καυχάσθω ὁ φρόνιμος ἐν τῇ φρονήσει αὐτοῦ καὶ μὴ καυχάσθω ὁ δυνατὸς ἐν τῇ δυνάμει αὐτοῦ καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ μὴ καυχάσθω ὁ φρόνιμος ἐν τῇ φρονήσει αὐτοῦ, καὶ μὴ καυχάσθω ὁ δυνατὸς ἐν τῇ δυνάμει αὐτοῦ, καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ καὶ μὴ καυχάσθω ὁ ἰσχυρὸς ἐν τῇ ἰσχύι αὐτοῦ καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ, καὶ μὴ καυχάσθω ὁ ἰσχυρὸς ἐν τῇ ἰσχύϊ αὐτοῦ, καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ

1 Reigns 2:10c-1 (NETS)

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

Jeremiah 9:23 (English Elpenor)
Let not the clever boast in his cleverness, and let not the mighty boast in his might, and let not the wealthy boast in his wealth, Let not the wise man boast in his wisdom, nor let the mighty man boast in his strength, and let not the rich man boast in his wealth; Let not the wise boast in his wisdom, and let not the mighty boast in his might, and let not the wealthy boast in his wealth, Let not the wise man boast in his wisdom, and let not the strong man boast in his strength, and let not the rich man boast in his wealth;

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

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

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

Jeremiah 9:24 (Septuagint Elpenor)
ἀλλ᾽ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος συνίειν καὶ γινώσκειν τὸν κύριον καὶ ποιεῗν κρίμα καὶ δικαιοσύνην ἐν μέσῳ τῆς γῆς ἀλλ᾿ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, συνιεῖν καὶ γινώσκειν τὸν Κύριον καὶ ποιεῖν κρίμα καὶ δικαιοσύνην ἐν μέσῳ τῆς γῆς ἀλλ᾽ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος συνίειν καὶ γινώσκειν ὅτι ἐγώ εἰμι κύριος ποιῶν ἔλεος καὶ κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς ὅτι ἐν τούτοις τὸ θέλημά μου λέγει κύριος ἀλλ’ ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, συνίειν καὶ γινώσκεν ὅτι ἐγώ εἰμι Κύριος ὁ ποιῶν ἔλεος καὶ κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς, ὅτι ἐν τούτοις τὸ θέλημά μου, λέγει Κύριος

1 Reigns 2:10c-2 (NETS)

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

Jeremiah 9:24 (English Elpenor)
but let him who boasts boast in this: to understand and know the Lord and to execute justice and righteousness in the midst of the land. but let him that boasts boast in this, to understand and know the Lord, and to execute judgement and justice in the midst of the earth. But let him who boasts boast in this: that he understands and knows that I am the Lord when I do mercy and justice and righteousness in the earth, because in these things is my will, says the Lord. but let him that boasts boast in this, the understanding and knowing that I am the Lord that exercise mercy, and judgment, and righteousness, upon the earth; for in these things is my pleasure, saith the Lord.

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

Masoretic Text

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

Jeremiah 9:25, 26 (Elpenor English)
Behold, the days come, saith the LORD, that I will punish all them which are circumcised with the uncircumcised; The Lord says, “Watch out!  The time is soon coming when I will punish all those who are circumcised only in the flesh. Behold, days are coming,says the Lord, and I will visit on all circumcised their foreskin: Behold, the days come, saith the Lord, when I will visit upon all the circumcised their uncircumcision;
Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart. That is, I will punish the Egyptians, the Judeans, the Edomites, the Ammonites, the Moabites, and all the desert people who cut their hair short at the temples.  I will do so because none of the people of those nations are really circumcised in the Lord’s sight.  Moreover, none of the people of Israel are circumcised when it comes to their hearts.” on Egypt and on Judea and on Edom and on the sons of Ammon and on the sons of Moab and on every one who shaves all around what is on his face, those who live in the wilderness, because all the nations are uncircumcised in the flesh and all the house of Israel are uncircumcised in their heart. on Egypt, and on Idumea, and on Edom, and on the children of Ammon, and on the children of Moab, and on every one that shaves his face round about, [even] them that dwell in the wilderness; for all the Gentiles are uncircumcised in flesh, and all the house of Israel are uncircumcised [in] their hearts.

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

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

Masoretic Text

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

Zechariah 12:10 (Elpenor English)
And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced (דָּקָ֑רוּ), and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. “I will pour out on the kingship of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, the one they have pierced (דקרו).  They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. And I will pour out a spirit of grace and compassion on the house of Dauid and on the inhabitants of Ierousalem, and they shall look to me because they have danced triumphantly (κατωρχήσαντο), and they shall mourn for him with a mourning as for a loved one, and they shall be pained with pain as for a firstborn. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and compassion: and they shall look upon me, because they have mocked (κατωρχήσαντο) [me], and they shall make lamentation for him, as for a beloved [friend], and they shall grieve intensely, as for a firstborn [son].

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

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

Hannah’s prayer continued:

Masoretic Text

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

1 Kings 2:10d (Elpenor English)
against them will He thunder in heaven; HaShem will judge the ends of the earth; and He will give strength unto His king, and exalt the horn of His anointed. he thunders against them from the heavens.  The Lord executes judgment to the ends of the earth.  He will strengthen his king and exalt the power of his anointed one.” The Lord ascended to the heavens and thundered.  He will judge earth’s ends and gives strength to our kings and will exalt the horn of his anointed.” The Lord has gone up to the heavens, and has thundered: he will judge the extremities of the earth, and he gives strength to our kings, and will exalt the horn of his Christ.

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

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

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

Matthew 23:39b (NET Parallel Greek)

 Psalm 118:26a (Septuagint BLB)

Psalm 117:26a (Septuagint Elpenor)
εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου

Matthew 23:39b (NET)

 Psalm 117:26a (NETS)

Psalm 117:26a (English Elpenor)
Blessed is the one who comes in the name of the Lord! Blessed is the one who comes in the name of the Lord. Blessed is he that comes in the name of the Lord:

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

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

[1] 1 Samuel 2:9 (Tanakh)

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

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

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

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

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

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

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

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

[10] Deuteronomy 1:21 (Tanakh)

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

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

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

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

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

[16] Jeremiah 9:24b (Tanakh)

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

[18] Matthew 23:39b (NET)

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

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

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

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

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

Fear – Deuteronomy, Part 1

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Then we left Horeb, Moses said, and passed through all that immense, forbidding (yârêʼ, והנורא) wilderness that you saw on the way to the Amorite hill country as the Lord our God had commanded us to do, finally arriving at Kadesh Barnea.[1]  The word forbidding gives the impression that the fearfulness of the wilderness was primarily environmental.  But I would be remiss in a study of fear to ignore what happened in that immense, forbidding wilderness (Numbers 11:1, 2 NET).

When the people complained, it displeased the Lord (yehôvâh, יהוה).  When the Lord (yehôvâh, יהוה) heard it, his anger burned, and so the fire of the Lord (yehôvâh, יהוה) burned among them and consumed some of the outer parts of the camp.  When the people cried to Moses, he prayed to the Lord (yehôvâh, יהוה), and the fire died out.

Without minimizing the fearfulness of this incident the word complained may be a little misleading, particularly in light of the subject headings: The Israelites Complain, Complaints about Food and Moses’ Complaint to the Lord.  The Tanakh reads: And the people were as murmurers, speaking evil in the ears of HaShem;[2] and when HaShem heard it, His anger was kindled… The implication seems to be that the people thought yehôvâh would not or could not hear them.  And the people cried unto Moses; and Moses prayed unto HaShem, and the fire abated.  They got that message.  Their complaints about food were made more or less to Moses (Numbers 11:4-6 NET).

Now the mixed multitude who were among them craved more desirable foods, and so the Israelites wept again and said, “If only we had meat to eat!  We remember the fish we used to eat freely in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic.  But now we are dried up, and there is nothing at all before us except this manna!”

Moses did not respond as a murmurer.  He took his frustration directly to yehôvâh (Numbers 11:11-15 NET):

“Why have you afflicted your servant?  Why have I not found favor in your sight, that you lay the burden of this entire people on me?  Did I conceive this entire people?  Did I give birth to them, that you should say to me, ‘Carry them in your arms, as a foster father bears a nursing child,’ to the land which you swore to their fathers?  From where shall I get meat to give to this entire people, for they cry to me, ‘Give us meat, that we may eat!’  I am not able to bear this entire people alone, because it is too heavy for me!  But if you are going to deal with me like this, then kill me immediately.  If I have found favor in your sight then do not let me see my trouble.”

The fire of yehôvâh did not fall upon Moses.  He received help instead.  I’ve written elsewhere about the help Moses received.  Here I want to return to fear.  “And say to the people,” yehôvâh said to Moses (Numbers 11:18-20 NET):

‘…you have wept in the hearing of the Lord (yehôvâh, יהוה), saying, “Who will give us meat to eat, for life was good for us in Egypt?”  Therefore the Lord (yehôvâh, יהוה) will give you meat, and you will eat.  You will eat, not just one day, nor two days, nor five days, nor ten days, nor twenty days, but a whole month, until it comes out your nostrils and makes you sick, because you have despised the Lord (yehôvâh, יהוה) who is among you and have wept before him, saying, “Why did we ever come out of Egypt?”’”

Even Moses was concerned about making such a promise publicly.  “The people around me are 600,000 on foot,” He said, “but you say, ‘I will give them meat, that they may eat for a whole month.’  Would they have enough if the flocks and herds were slaughtered for them?  If all the fish of the sea were caught for them, would they have enough?”[3]

“Is the Lord’s (yehôvâh, יהוה) hand shortened?” yehôvâh replied.  “Now you will see whether my word to you will come true or not!”  So Moses went out and told the people the words of the Lord (yehôvâh).[4]  The mere fact of complaining was not so much the issue as the manner of the complaint and the faithfulness of the complainant (Numbers 11:31-33 NET).

Now a wind went out from the Lord (yehôvâh, יהוה) and brought quail from the sea, and let them fall near the camp, about a day’s journey on this side, and about a day’s journey on the other side, all around the camp, and about three feet high on the surface of the ground.  And the people stayed up all that day, all that night, and all the next day, and gathered the quail.  The one who gathered the least gathered ten homers, and they spread them out for themselves all around the camp.  But while the meat was still between their teeth, before they chewed it, the anger of the Lord (yehôvâh, יהוה) burned against the people, and the Lord (yehôvâh, יהוה) struck the people with a very great plague.

I’ve written about Miriam’s challenge to Moses’ authority and what happened to her elsewhere.  The people of Israel had ample opportunity to fear yehôvâh in that immense, forbidding wilderness.  And here I am thinking of what yehôvâh told Isaiah, admittedly, many centuries later (Isaiah 8:12, 13 NET):

“Do not say, ‘Conspiracy,’ every time these people say the word.  Don’t be afraid (yârêʼ, תיראו) of what scares (môrâʼ, מוראו) them; don’t be terrified (ʽârats, תעריצו).  You must recognize the authority (môrâʼ, מוראכם) of the Lord (yehôvâh, יהוה) who commands armies.  He is the one you must respect (ʽârats, מערצכם); he is the one you must fear.”

In the Septuagint the Hebrew word yârêʼ (והנורא; translated forbidding in Deuteronomy 1:19) was translated φοβερὰν (a form of φοβερός) in Greek.  Though φοβερὰν doesn’t occur in the New Testament, other forms of φοβερός do (Hebrews 10:26-31 NET):

For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us, but only a certain fearful (φοβερὰ, another form of φοβερός) expectation of judgment and a fury of fire that will consume God’s enemies.  Someone who rejected the law of Moses was put to death without mercy on the testimony of two or three witnesses.  How much greater punishment do you think that person deserves who has contempt for the Son of God, and profanes the blood of the covenant that made him holy, and insults the Spirit of grace?  For we know the one who said, “Vengeance is mine, I will repay,” and again, “The Lord will judge his people.”  It is a terrifying (φοβερὸν, another form of φοβερός) thing to fall into the hands of the living God.

The people of Israel were plagued by a fearful expectation of judgment rather than a fear of yehôvâh that entailed faith or reverence.  And that fearful expectation of judgment led to a chronic mistrust of yehôvâh’s motives.  I hear it even in their request to send spies into the promised land.  I made the following table assuming that Moses consulted yehôvâh before acting on the people’s request.

Numbers 13:1-3 (NET)

Deuteronomy 1:20-23 (NET)
Then I said to you, “You have come to the Amorite hill country which the Lord our God is about to give us.  Look, he has placed the land in front of you!  Go up, take possession of it, just as the Lord, the God of your ancestors, said to do.  Do not be afraid or discouraged!”  So all of you approached me and said, “Let’s send some men ahead of us to scout out the land and bring us back word as to how we should attack it and what the cities are like there.”  I thought this was a good idea…
The Lord spoke to Moses: “Send out men to investigate the land of Canaan, which I am giving to the Israelites.
You are to send one man from each ancestral tribe, each one a leader among them.”  So Moses sent them from the wilderness of Paran at the command of the Lord. …so I sent twelve men from among you, one from each tribe.
All of them were leaders of the Israelites.

Most of the spies returned from the promised land fearing the people who lived there rather than yehôvâh.  “We are not able to go up against these people,” they said, “because they are stronger than we are!”[5]  The rest of the people of Israel defied yehôvâh and refused to enter the promised land, saying, “If only we had died in the land of Egypt, or if only we had perished in this wilderness [Table]!  Why has the Lord brought us into this land only to be killed by the sword, that our wives and our children should become plunder?  Wouldn’t it be better for us to return to Egypt [Table]?” So they said to one another, “Let’s appoint a leader and return to Egypt [Table].”[6]

Their mistrust was evident to Moses: You complained among yourselves privately and said, “Because the Lord hates us he brought us from Egypt to deliver us over to the Amorites so they could destroy us!  What is going to happen to us?  Our brothers have drained away our courage by describing people who are more numerous and taller than we are, and great cities whose defenses appear to be as high as heaven itself!  Moreover, they said they saw Anakites there.”[7]

At Sinai Moses said to the people, “Do not fear (yârêʼ, תיראו), for God has come to test you, that the fear (yirʼâh, יראתו) of him may be before you so that you do not sin.”[8]  It is important to recognize the results of that test: The fear of the Lord is weakened through the flesh, just like the law.  Jesus gave Nicodemus his summation of the human condition revealed in the Old Testament Scriptures (John 3:3, 5-8, 10 NET):

“I tell you the solemn truth, unless a person is born from above, he cannot see the kingdom of God [Table]…unless a person is born of water and spirit, he cannot enter the kingdom of God.  What is born of the flesh is flesh, and what is born of the Spirit is spirit.  Do not be amazed that I said to you, ‘You must all be born from above.’  The wind blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going.  So it is with everyone who is born of the Spirit…Are you the teacher of Israel and yet you don’t understand these things?”

Precious few in Israel were led by his Spirit (Numbers 11:16, 17 NET):

The Lord said to Moses, “Gather to me seventy men of the elders of Israel, whom you know are elders of the people and officials over them, and bring them to the tent of meeting; let them take their position there with you.  Then I will come down and speak with you there, and I will take part of the spirit that is on you, and will put it on them, and they will bear some of the burden of the people with you, so that you do not bear it all by yourself.”

I am certainly no better than the people in that immense, forbidding wilderness, arguably worse given my advantages.  I told Him I preferred not to have been born.  The fire of yehôvâh did not consume me because He came to earth in human flesh as Jesus the Messiah and died for our sins: he himself is the atoning sacrifice for our sins, and not only for our sins but also for the whole world.[9]

Though his Holy Spirit had been given, I was so busy doing I was still fairly clueless how to be led by Him.  In fact, if I remember correctly, I was thinking that the written words in the Bible were similar to divine programming taking over my mind.  Oh, well.  It kept me reading and trying to know Him through those written words.  None of this is to say that I am some kind of genius at being led by the Holy Spirit now.  Anyone who knows me knows that I have my fearful moments when I wrest back control resulting, more often than not, in an outburst of anger (Galatians 5:19-21 NET).

Now the works of the flesh are obvious: sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

I have no excuse for it.  But it happens at work mostly, when I’m responsible for the quality of others’ work.  (Sometimes I work alone or someone else is lead.)  Though the work is seasonal we are salaried.  I don’t work again until January.  I definitely want to finish my working career at this job.  Though the knowledge and self-awareness of my fear of losing this job would seem to be helpful, it’s not when I think about it too much.  Then I add the fearful expectation that God will allow, or cause, all hell to break loose when I’m the lead to test me and make me better: The I-prayed-for-patience-so-God-gave-me-children syndrome.

Do not be afraid (yârêʼ, תירא) or discouraged![10] Moses said.  The Greek word used for yârêʼ in the Septuagint was φοβεῖσθε (a form of φοβέω).  When the disciples saw [Jesus] walking on the water they were terrified (ἐταράχθησαν, a form of ταράσσω) and said, “It’s a ghost!” and cried out with fear (φόβου, a form of φόβος).  But immediately Jesus spoke to them: “Have courage (θαρσεῖτε, a form of θαρσέω)!  It is I.  Do not be afraid (φοβεῖσθε, a form of φοβέω).”[11]

Then I said to you, Moses said, “Do not be terrified (ʽârats, תערצון), or afraid (yârêʼ, תיראון) of them!”[12]  The Greek word used for yârêʼ in the Septuagint was φοβηθῆτε (another form of φοβέω).  But I will warn you whom you should fear (φοβηθῆτε) Jesus said.  Fear (φοβήθητε, another form of φοβέω) the one who, after the killing, has authority to throw you into hell.  Yes, I tell you, fear (φοβήθητε) him![13]

I would do well to remember this if I persist in turning back from being led by the Holy Spirit.  But I freely admit, fear doesn’t work well on me for anything positive.  It is weakened through the flesh.  I respond better to love and mercy.  Aren’t five sparrows sold for two pennies? Jesus continued.  Yet not one of them is forgotten before God.  In fact, even the hairs on your head are all numbered.  Do not be afraid (φοβεῖσθε, a form of φοβέω); you are more valuable than many sparrows.[14]

I should take that more to heart when I’m afraid of losing my job, and be more thankful.  I have a much more violent, hair-trigger temper than the one that comes out to play at work.  And having been forgiven for the very same fear and mistrust, I find it much easier now than when I began to study the Old Testament to forgive the people of Israel and to learn from their mistakes (Romans 15:4 NET).

For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.

[1] Deuteronomy 1:19 (NET)

[2] From Names of God in Judaism under the heading ‘Other names and titles’: As the pronunciation of the Tetragrammaton came to be avoided in the Hellenistic period, Jews began to read “Adonai” at its appearances in scripture and to say “Adonai” in its place in prayer. Owing to the expansion of chumra (the idea of “building a fence around the Torah”), Adonai itself has come to be too holy to say for Orthodox Jews, leading to its replacement by HaShem (“The Name”).

[3] Numbers 11:21, 22 (NET)

[4] Numbers 11:23, 24a (NET)

[5] Numbers 13:31b (NET) Table

[6] Numbers 14:2b-4 (NET)

[7] Deuteronomy 1:27, 28 (NET)

[8] Exodus 20:20 (NET)

[9] 1 John 2:2 (NET)

[10] Deuteronomy 1:21b (NET)

[11] Matthew 14:26, 27 (NET)

[12] Deuteronomy 1:29 (NKJV)

[13] Luke 12:5 (NET)

[14] Luke 12:6, 7 (NET)