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1 Samuel 1
New English Translation

Hannah Is Childless

1 There was a man from Ramathaim Zophim,[a] from the hill country of Ephraim. His name was Elkanah. He was the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite. 2 He had two wives;[b] the name of the first was Hannah and the name of the second was Peninnah. Peninnah had children, but Hannah had no children. 3 This man would go up from his city year after year[c] to worship and to sacrifice to the Lord of Heaven’s Armies at Shiloh.[d] (It was there that the two sons of Eli,[e] Hophni and Phinehas, served as the Lord’s priests.) 4 The day came, and Elkanah sacrificed.

(Now[f] he used to give meat portions to his wife Peninnah and to all her sons and daughters. 5 But to Hannah he would give a double[g] portion because he loved Hannah,[h] although[i] the Lord had not enabled her to have children. 6 Her rival used to aggravate her to the point of exasperation,[j] just to irritate her,[k] since the Lord had not enabled her to have children. 7 This is how it would go[l] year after year. As often as she went up to the Lord’s house, Peninnah[m] would offend her in that way.)[n]

So she cried and refused to eat. 8 Then her husband Elkanah said to her, “Hannah, why are you crying and why won’t you eat? Why are you so upset?[o] Am I not better to you than ten[p] sons?” 9 So Hannah got up after they had finished eating and drinking in Shiloh.[q]

At the time[r] Eli the priest was sitting in his chair[s] by the doorpost of the Lord’s sanctuary.[t] 10 As for Hannah, she was very distressed.[u] She prayed to the Lord and was, in fact, weeping.[v] 11 She made a vow saying, “O Lord of Heaven’s Armies, if you would truly look[w] on the suffering of your servant,[x] and would keep me in mind and not neglect[y] your servant, and give your servant a male child,[z] then I will dedicate him to the Lord all the days of his life. His hair will never be cut.”[aa]

12 It turned out[ab] that she did a great deal[ac] of praying before the Lord. Meanwhile[ad] Eli was watching her mouth. 13 As for Hannah, she was speaking in her mind.[ae] Only her lips were moving; her voice could not be heard. So Eli thought she was a drunkard.[af]

14 Then he[ag] said to her, “How much longer do you intend to get drunk? Put away your wine!”[ah] 15 But Hannah replied, “Not so, my lord! I am a woman under a great deal of stress.[ai] I haven’t drunk wine or beer. But I have poured out my soul before the Lord. 16 Don’t consider your servant a wicked woman.[aj] It’s just that,[ak] to this point, I have spoken from my deep pain[al] and anguish.”[am]

17 Eli replied, “Go in peace, and may the God of Israel grant the request that you have asked of him.” 18 She said, “May I, your servant, find favor in your sight.”[an] So the woman went her way and got something to eat.[ao] Her face no longer looked sad.[ap]

19 They got up early the next morning. Then they worshiped[aq] the Lord and returned to their home at Ramathaim.[ar] Elkanah was intimate with[as] his wife Hannah, and the Lord called her to mind.[at] 20 Then Hannah became pregnant.

Hannah Dedicates Samuel to the Lord

In the course of time she gave birth to a son.[au] And she named him Samuel, thinking, “I asked the Lord for him.”[av] 21 Then the man Elkanah and all his family went up to make the yearly sacrifice[aw] to the Lord and to keep his vow.[ax] 22 But Hannah did not go up with them,[ay] because she had told[az] her husband, “Not[ba] until the boy is weaned. Then I will bring him so that he may appear before the Lord. And he will remain there from then on.”[bb]

23 Then her husband Elkanah said to her, “Do what you think best.[bc] Stay until you have weaned him. Only may the Lord fulfill his promise.”[bd]

So the woman stayed and nursed her son until she had weaned him. 24 Then she took him up with her[be] as soon as she had weaned him, along with three bulls,[bf] an ephah[bg] of flour, and a container[bh] of wine. She came to the Lord’s house at Shiloh, and the boy was with them.[bi] 25 They slaughtered the bull, then brought the boy to Eli.[bj] 26 She said, “My lord. Just as surely as you are alive, my lord, I am the woman who previously stood here with you in order to pray to the Lord. 27 For this boy I prayed, and the Lord has given me the request that I asked of him. 28 So I also dedicate[bk] him to the Lord. For all the days of his life[bl] he is dedicated to the Lord.” Then he[bm] bowed down there in worship[bn] to the Lord.

Footnotes

  1. 1 Samuel 1:1 tc The translation follows the MT. The LXX reads “a man from Ramathaim, a Zuphite”; this is followed by a number of recent English translations. It is possible the MT reading צוֹפִים (tsofim) arose from dittography of the מ (mem) at the beginning of the following word.
  2. 1 Samuel 1:2 sn We do not know how Elkanah came to have two wives. A man whose brother had died without leaving children had, by custom, to marry his sister-in-law to raise up a son in his brother’s name (Deut 25:5). Childlessness, more than one wife, and rivalry are recurrent themes in the stories of Genesis. Sarai gave her servant Hagar to Abraham in an arrangement that would consider the child to be Sarai’s (Gen 16:2). Jacob was tricked into marrying Leah, but then also married Rachel, who initially could not have children (Gen 29:23-25; 30:1). This situation recalls the stories from Genesis and the dysfunction of the Patriarchs’ families.
  3. 1 Samuel 1:3 tn Heb “from days to days.” In this phrase “days” idiomatically means a year, as a set of days.
  4. 1 Samuel 1:3 sn From the book of Judges we know that Israel often struggled with idolatry during this time period. This introduction to Elkanah portrays him as a faithful worshiper of the Lord (whatever his faults may have been) at a time when “each man did what he considered to be right” (Judg 17:6; 21:25).
  5. 1 Samuel 1:3 tc LXX “Eli and his two sons.”
  6. 1 Samuel 1:4 tn The word “now” does not appear in the Hebrew. It is used here to signal that the narrator makes an aside. This begins an extended parenthetic remark which extends to the end of verse 7. sn The narrator supplies background information about the behavior patterns in this family which would routinely occur when they went to the tabernacle to worship on holy days.
  7. 1 Samuel 1:5 tn The exact sense of the Hebrew word אַפָּיִם (ʾappayim, “two nostrils” or “face”) is not certain here. The form is dual and is most likely used with the preceding expression (“one portion of two faces”) to mean a portion double than normally received. Although evidence for this use of the word derives primarily from Aramaic rather than from Hebrew usage, it provides an understanding that fits the context here better than other suggestions for the word do. The meaning “double” is therefore adopted in the present translation. Other possibilities for the meaning of the word include the following: “heavily” (cf. Vulg., tristis) and “worthy” or “choice” (cf. KJV and Targum). Some scholars have followed the LXX here, emending the word to אֶפֶס (ʾefes) and translating it as “but” or “however.” This seems unnecessary. The translators of the LXX may simply have been struggling to make sense of the word rather than following a Hebrew text that was different from the MT here.
  8. 1 Samuel 1:5 tn Heb “because Hannah he loved.” The Hebrew places the direct object, “Hannah,” first as a means of emphasis (topicalization). The emphasis on Hannah shows she was his favorite and may leave the audience wondering whether or how much he loves Peninnah. In turn this may typologically recall the ancestral story of Jacob loving Rachel more than Leah (Gen 29:30, 32), whom he was tricked into marrying.
  9. 1 Samuel 1:5 tn Or “and [because] the Lord had closed her womb.” So also in v. 6.” The conjunction, commonly “and,” could represent a second reason for giving her a double portion. Or because it is a noun first clause, it simply provides background information to be read in light of the statement that he loved her.sn The act of giving Hannah a double portion portrays Elkanah as having compassion on Hannah but also demonstrating favoritism. Exod 21:10 forbids diminishing the food of a second wife. This act is not the same as diminishing Peninnah’s food, but surely contributes to the tension between the women. While the extra food for Hannah may seem insignificant for the pain of childlessness, it was probably significant to Peninnah.
  10. 1 Samuel 1:6 tn The Hebrew construction is infrequent, employing גַּם (gam; “also”) and the noun כַּעַס (kaʿas; “grief, vexation, provocation”), which is a cognate to the verb (Hifil of כָּעַס; kaʿas, “to give grief, to provoke, to offend”). Both גַּם (gam; “also”) and use of the cognate noun strengthen the idea of aggravating her. A similar but negated construction appears in Jer 8:12. It suggests that this syntax speaks of attaining the notion in the verb to a significant level, in this case to the point of provocation or exasperation.
  11. 1 Samuel 1:6 tn Heb “for the purpose of troubling her.” The word “just” has been added for English idiom. The Hiphil form of the verb רָעַם (raʿam) may mean to disturb, humiliate, or provoke to anger. The picture seems to be that Peninnah would deliberately choose ways to irritate Hannah, for no other purpose except to see her provoked, humiliated, or depressed.
  12. 1 Samuel 1:7 tc The MT has a Qal masculine imperfect form of the verb here (יַעֲשֶׂה; yaʿaseh) “thus he used to do.” The imperfect form gives past habitual meaning and is modified by כֵּן (ken, “thus, so”). The subject would presumably be Elkanah, but this is an abrupt change of subject during a description of how Peninnah would aggravate Hannah. One approach is emend the first consonant and read the feminine form (תַּעֲשֶׂה; taʿaseh) “she used to do so.” The approach taken here is to retain the consonants and revocalize as a Niphal (i.e., יֵעָשֶׂה, yeʿaseh) “thus it would be done.” Cf. Gen 29:26.
  13. 1 Samuel 1:7 tn Heb “she”; the referent (Peninnah) has been specified in the translation for clarity.
  14. 1 Samuel 1:7 tn This concludes the background material of what used to happen. The next two verbs are preterites, which resume the main action line of the story from verse 4. Preterite verbs (also called vayyiqtol, or waw consecutive with imperfect) move the main line of actions forward in a story. The verbs in the main clauses from “he used to give” in vs. 4 to this point are perfect consecutives (also called veqatal or waw consecutive plus perfect) and second position imperfects used for past habitual actions. This is confirmed by the modifiers “year after year” and “as often as.” The story must at some point switch from telling what would happen on many occasions to what did happen on one occasion. Though the background statement is lengthy, it seems best to divide the habitual pattern from the particular occasion based on the known values of the verb forms.
  15. 1 Samuel 1:8 tn Heb “why is your heart displeased?” Here the heart (לֵבָב; levav) represents the emotions. The verb (רָעַע; raʿaʿ) can refer broadly to something bad or harmful and in this context may mean to be displeased, sad, or resentful. Presumably Hannah’s behavior was in opposition to the behavior expected at the worship festival.
  16. 1 Samuel 1:8 sn Like the number seven (cf. Ruth 4:15), the number ten is sometimes used in the OT as an ideal number (see, for example, Dan 1:20, Zech 8:23).
  17. 1 Samuel 1:9 tn Heb “after eating in Shiloh, and after drinking.” Since Hannah had refused to eat, it must refer to the others. The Hebrew also sets off the phrase “and after drinking” probably to prepare the reader for Eli’s mistaken assumption that Hannah had had too much too drink.tc The LXX adds “and stood before the Lord.” This is probably a textual expansion due to the terseness of the statement in the Hebrew text, but we do know from context that she went up to the tabernacle.
  18. 1 Samuel 1:9 tn The words “at the time” come from the syntax. As a noun clause (instead of having a preterite verb) it does not advance the time line of the story. It provides background information which is true at the same time as another event or, as in this case, is part of the setting for a new scene.
  19. 1 Samuel 1:9 tn Or perhaps, “on his throne.” See Joüon 2:506-7 §137.f.
  20. 1 Samuel 1:9 tn The term הֵיכָל (hekhal) often refers to the temple (so ASV, KJV, ESV, NASB, NIV), however, this story happens well before Solomon built the temple. The Sumerian word “E.GAL” means “big house” and came into Akkadian as “ekallu” referring to a “palace,” “temple” (the god’s palace), or the main room of a private house (CAD E, 52). The term later came into Hebrew as “palace” or “temple.” Considering it’s origin, it is appropriate for the tabernacle which is pictured as God’s dwelling. “Sanctuary” is preferred over “temple” to avoid confusion with Solomon’s temple.
  21. 1 Samuel 1:10 tn Heb “she was bitter [in] soul.” Here “soul” (נֶפֶשׁ; nefesh) represents “the center and transmitter of feelings and perceptions” (HALOT, s.v. נֶפֶשׁ). Elsewhere (Isa 38:15; Ezek 27:31) the phrase refers to heartache. The noun first clause is making a contrast between her and Eli as part of the new setting before starting the main line of action in the following preterite verbs.
  22. 1 Samuel 1:10 tn Heb “and weeping, she was weeping.” A paronomastic infinitive absolute (from the same root as the verb it precedes) highlights the modality of the main verb. In this case the indicative mood is emphasized because this weeping was unexpected at the religious festival (see Brian L. Webster, The Cambridge Introduction to Biblical Hebrew, 288). Another view is that for indicative verbs the infinitive absolute emphasizes the lexical meaning of the verb, such as “weeping greatly.” The imperfect verbal form emphasizes the continuation of the action in past time.
  23. 1 Samuel 1:11 tn Heb “looking you look.” The expression can refer, as here, to looking favorably upon another, in this case with compassion. The paronomastic infinitive absolute, emphasizing the modality of the verb is rendered here as “truly.”
  24. 1 Samuel 1:11 tn Heb “handmaid.” The use of this term (translated two more times in this verse and once each in vv. 16, 17 simply as “servant” for stylistic reasons) is an expression of humility.
  25. 1 Samuel 1:11 tn The verbs זָכַר (zakar) and שָׁכַח (shakhakh) are often translated “remember” and “forget.” But their meaning is not as narrow as the English terms. Hannah is not concerned with God’s memory capacity but about keeping her in mind to grant her request. tc The LXX omits “and not neglect your servant.”
  26. 1 Samuel 1:11 tn Heb “seed of men.”
  27. 1 Samuel 1:11 tc The LXX adds “wine and strong drink he will not drink.”tn Heb “a razor will not go up upon his head.”sn This alludes to the vow of the נָזִיר (nazir) in Num 6:5. A Nazirite, or consecrated person, would make a vow for a time or for a lifetime. Among the outer signs of consecration were abstinence from alcohol and not cutting the hair for the duration of the vow. Sampson was also dedicated as a Nazirite from birth (Judg 13:7).
  28. 1 Samuel 1:12 tn This verb form, waw plus Qal perfect of הָיָה (hayah; “to be”), is rare in narrative. Most often this appears in direct speech indicating a future event or a purpose (as types of propositional or event modality respectively). However, the form can also convey other modal meanings and here probably indicates result (a type of event modality). For other cases of this syntax see Judg 19:30; 1 Sam 10:9; 13:22.
  29. 1 Samuel 1:12 tn Heb “she made numerous to pray.” The Hiphil from of the verb רָבָה (ravah; “to be many”) means to “make numerous, plentiful, or continuous” (HALOT s.v. 1 רָבָה)
  30. 1 Samuel 1:12 tn The noun first syntax of this clause means that it indicates circumstances that are simultaneous to other actions in the story. The adverb “meanwhile” was chosen to represent this syntax. It shows that Eli was watching her, apparently mumbling, for some time during her praying before he approached her.
  31. 1 Samuel 1:13 tn The Hebrew word לֵב (lev) can refer to the seat of the emotions, will, and intellect and may be translated as “heart” or “mind.”
  32. 1 Samuel 1:13 tn The Hebrew term שִׁכּוֹר (shikkor) can refer to being drunk or being a drunkard. Slurred speech is a symptom of drunkenness, but because there is no audible speech Eli may be inferring confusion associated with alcoholic dementia, a result of long term drinking.
  33. 1 Samuel 1:14 tn Heb “Eli.” The pronoun (“he”) has been used in the translation in keeping with contemporary English style.tc LXX “Eli’s servant.”
  34. 1 Samuel 1:14 tc The LXX adds “And go away from the Lord’s face (i.e., presence).”
  35. 1 Samuel 1:15 tn The idiom קְשַׁת רוּחַ (qeshat ruakh) is unique to this passage. The adjective קְשַׁת (qeshat) may mean “hard, difficult, or distressed” and the noun רוּחַ (ruakh) may mean “spirit, or breath.” It could possibly refer to a “distressed spirit” (NIV, ESV “troubled;” NASB “oppressed;” KJV “sorrowful”) or “difficult of breath.” An appeal to some sort of shortness of breath could fit the context. The LXX has “for whom the day is difficult,” either mistaking the Hebrew word “day” יוֹם (yom) for “spirit” or choosing a way to communicate stress. The phrase has also been compared to “hard of face,” “hard of heart,” and “hard of neck” and understood to mean “obstinate” (Graeme Auld, I & II Samuel [Louisville: Westminster John Knox Press, 2011] 31). Claiming to be obstinate seems an unlikely defense to present the high priest, but if this latter suggestion is on the right track, perhaps the idiom could be bland enough to mean “determined.”
  36. 1 Samuel 1:16 tn Heb “daughter of worthlessness.”
  37. 1 Samuel 1:16 tn Heb “for” or “indeed.” The English “It’s just that” is a colloquial expression that can express a reason.
  38. 1 Samuel 1:16 tn The term שִׂיחַ (siakh) can also refer to a lament or complaint.
  39. 1 Samuel 1:16 tn It is also possible for the term כַּעַס (kaʿas) to refer to provocation or anger.
  40. 1 Samuel 1:18 tc The LXX reads as an affirmation: “Your servant [has] found favor in your sight.”
  41. 1 Samuel 1:18 tc Several medieval Hebrew mss and the Syriac Peshitta lack the words “and got something to eat.” The LXX reads: “went her way. She entered her guest room. She ate with her husband, and drank.”
  42. 1 Samuel 1:18 tc NET follows the LXX: “her face was no longer fallen.” The MT reads: “her face, it did not belong to her any more.” The Hebrew is difficult to interpret; we may wonder if it is idiomatic for her expression having changed.
  43. 1 Samuel 1:19 tn Or “bowed before the Lord.” The posture of bowing often represents the act of worshiping.
  44. 1 Samuel 1:19 tc Heb “to Ramah;” LXX “Ramathaim.” Ramathaim, used in verse 1, is the dual form of Ramah.
  45. 1 Samuel 1:19 tn Heb “Elkanah knew his wife.” The Hebrew expression is a euphemism for sexual relations.
  46. 1 Samuel 1:19 tn The verbs זָכַר (zakar) is often translated “remember.” It does not simply mean the ability to recall (as “forgetting” does not simply mean the inability to recall). It means the decision to recall or to bear in mind, here with regard to her previous request. The Hebrew verb is often used in the OT for considering the needs or desires of people with favor and kindness.
  47. 1 Samuel 1:20 tc The translation follows the sequence of the LXX. The MT says: “It happened at the turning of the days. Hannah conceived. And she gave birth to a son.” The phrase “at the turning of the days” might refer to the new year or to end of the term of pregnancy.
  48. 1 Samuel 1:20 tn Heb “because from the Lord I asked him.” The name “Samuel” sounds like the Hebrew verb translated “asked.” The explanation of the meaning of the name “Samuel” that is provided in v. 20 is not a strict etymology. It seems to suggest that the first part of the name is derived from the Hebrew root שָׁאַל (shaʾal, “to ask”), but the consonants do not support this. Nor is it likely that the name comes from the root שָׁמַע (shamaʿ, “to hear”), for the same reason. It more probably derives from שֶׁם (shem, “name”), so that “Samuel” means “name of God.” Verse 20 therefore does not set forth a linguistic explanation of the meaning of the name, but rather draws a parallel between similar sounds. This figure of speech is known as paronomasia.
  49. 1 Samuel 1:21 tn Heb “sacrifice of days.” The plural “days” often refers to a set of days, commonly a year, thus an annual sacrifice (cf. 1 Sam 2:29; 20:6).
  50. 1 Samuel 1:21 tn The Hebrew suffix could be “his vow” or “its vow,” referring to his household’s vow. sn The only vow that has been mentioned so far is Hannah’s. This either implies an additional vow not made known to us, or implies Elkanah’s affirmation of her vow. According to Num 30:6-8 a husband could nullify his wife’s vow, or allow it to stand. tc The LXX adds “and all the tithes of his land.”
  51. 1 Samuel 1:22 tn The disjunctive clause is contrastive here. The words “with them” have been supplied in the translation for stylistic reasons.
  52. 1 Samuel 1:22 tn The perfect conjugation, used with a dynamic root, may be be past or past perfect. In a כִּי (ki) clause in narrative, it typically refers to a reason that occurred prior to the event in the main timeline. Most translations, however, render it as simple past (KJV, NRSV, NASB, NIV, ESV, Holman). sn According to this understanding, she and Elkanah have already discussed the issue. Her concern to not give the baby up while Samuel is nursing is most sensible; at the same time she affirms her long term commitment to her vow.
  53. 1 Samuel 1:22 tn Heb “until the boy is weaned.” The word “not” is implied and provided for clarity.
  54. 1 Samuel 1:22 tn Heb “until forever.”
  55. 1 Samuel 1:23 tn Heb “what is good in your eyes.”sn A similar phrase is a negative characterization in Judges, that “each would do what was right in his [own] eyes” (Judg 17:6; 21:25, cf. Prov 12:15; 21:2). However the phrase “in one’s own eyes” does not have to have a negative connotation (1 Chron 13:4; 30:4). As Hannah had done, Elkanah affirms the long term commitment to the vow.
  56. 1 Samuel 1:23 tc LXX and Qumran “establish what is coming out of your mouth.” MT “establish his word.”sn By reading “his word” (i.e., his promise) the MT is consistent with other passages that deal with establishing God’s word. But what it refers to is unclear. If Eli’s earlier response (v. 17) implies a promise, it has already been fulfilled in the birth. Other have suggested a connection to Deut 18:15, 18 and the promise to raise up a prophet like Moses. The reading preserved in the Greek text and at Qumran may well be the original. In this case Elkanah is affirming the conclusion of Hannah’s vow. Perhaps there is even an underlying admonition in the affirmation. Auld suggests it is possible that readers should discern in Elkanah an affirmation of the prophetic word through Hannah (Graeme Auld, I & II Samuel [Louisville: Westminster John Knox Press, 2011] 33).
  57. 1 Samuel 1:24 tc LXX “she went up with him to Shiloh.”
  58. 1 Samuel 1:24 tc LXX “with a three year old bull and loaves.”
  59. 1 Samuel 1:24 sn The ephah was a standard dry measure in OT times; it was the equivalent of one-tenth of the OT measure known as a homer. The ephah was equal to approximately one-half to two-thirds of a bushel.
  60. 1 Samuel 1:24 tn The Hebrew term translated “container” may denote either a clay storage jar (cf. CEV “a clay jar full of wine”) or a leather container (cf. NAB, NIV, NRSV “a skin of wine”; NCV “a leather bag filled with [full of TEV] wine”).
  61. 1 Samuel 1:24 tc The translation follows the LXX. Although “with her” can be conjectured instead of “with them,” the context of the LXX assumes the presence of Elkanah as well as Hannah. The MT has the unusual structure “and the boy was a boy,” possibly the result of dittography. If the MT is correct, perhaps we are to understand two different meanings of the same noun, e.g. “the boy was a servant.” The noun נַעַר (naʿar) is commonly understood to refer to a young man or a servant (HALOT s.v. נַעַר), however, it refers to the infant Moses (Exod 2:6) and to Benjamin when he may be well past adolescence (Gen 43:8). Further those called נַעַר (naʿar) may not simply be servants, but someone in line to receive a position of rank. Samuel does become a servant, or apprentice, and turns out to be in line to replace Eli. Yet since he has not yet been given to Eli, this seems like an odd place to remark on his being an apprentice.
  62. 1 Samuel 1:25 tc The LXX is longer, reading: “They brought [him] before the Lord and his father slaughtered the sacrifice which he would bring to the Lord from time to time. And he brought the child and slaughtered the calf. And Hannah, the child’s mother, brought him to Eli.”
  63. 1 Samuel 1:28 tn The Hiphil of שָׁאַל (shaʾal) might mean “to loan,” or “to treat as requested” (see HALOT s.v. שָׁאַל).
  64. 1 Samuel 1:28 tn Heb “all the days which he lives.”
  65. 1 Samuel 1:28 tc The MT is singular, apparently referring to Samuel (but cf. CEV “Elkanah”). A few medieval manuscripts and some ancient versions take the verb as plural (cf. TEV, NLT).
  66. 1 Samuel 1:28 sn This Hebrew verb, the Hishtaphel of חָוָה (havah), means “to bow down” or “to prostrate oneself.” When bowing to the Lord it is a gesture of worship. In this context, if Samuel is the subject (see the previous tc note), he demonstrates reverence to the Lord regarding his mother’s vow.
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1 Samuel 2:1-11
New English Translation

Hannah Exalts the Lord in Prayer

2 Hannah prayed,[a]

“My heart has rejoiced[b] in the Lord;
my horn[c] has been raised high because of the Lord.
I have loudly denounced[d] my enemies.
Indeed I rejoice in your deliverance.
2 No one is holy[e] like the Lord!
There is no one other than you!
There is no rock[f] like our God!
3 Don’t keep speaking[g] so arrogantly.[h]
Proud talk should not[i] come out of your mouth,
for the Lord is a God who knows;
he[j] evaluates what people do.
4 The bows of warriors are shattered,
but those who stumbled have taken on strength.[k]
5 The well fed hire themselves out to earn food,
but the hungry no longer lack.[l]
Even[m] the barren woman has given birth to seven,[n]
but the one with many children has declined.[o]
6 The Lord both kills and gives life;
he brings down to the grave[p] and raises up.[q]
7 The Lord impoverishes and makes wealthy;
he humbles and he exalts.
8 He lifts the weak[r] from the dust;
he raises[s] the poor from the ash heap
to seat them with princes—
he bestows on them an honored position.[t]
The foundations of the earth belong to the Lord—
he placed the world on them.
9 He watches over[u] his holy ones,[v]
but the wicked are made speechless in the darkness,[w]
for it is not by one’s own[x] strength that one prevails.
10 The Lord shatters[y] his adversaries;[z]
he thunders against them from[aa] the heavens.
The Lord executes judgment to the ends of the earth.
He will strengthen[ab] his king
and exalt the power[ac] of his anointed one.”[ad]

11 Then Elkanah went back home to Ramah.

Eli’s Sons Misuse Their Sacred Office

The boy[ae] Samuel[af] was serving the Lord with the favor of[ag] Eli the priest.[ah]

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Footnotes

  1. 1 Samuel 2:1 tn Heb “prayed and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.
  2. 1 Samuel 2:1 tn The verb עָלַץ (ʿalats) is a fientive verb. (Some emotion verbs in Hebrew are stative and some are fientive.) The Qal perfect form of a fientive verb is past or perfective (past action with a result that continues into the present). The LXX renders “my heart was strengthened.”
  3. 1 Samuel 2:1 sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.
  4. 1 Samuel 2:1 tn Heb “my mouth has opened wide against.”
  5. 1 Samuel 2:2 sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.
  6. 1 Samuel 2:2 tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”
  7. 1 Samuel 2:3 tn Heb “Do not do a lot; do [not] speak.” The two verbs are understood together to refer to abundant speaking.
  8. 1 Samuel 2:3 tn Heb “proudly, proudly.” If MT is original, the repetition of the word is for emphasis, stressing the arrogance of those addressed. However, a few medieval Hebrew manuscripts and some other textual witnesses do not reflect the repetition, suggesting that the Hebrew text may be dittographic.
  9. 1 Samuel 2:3 tn The negative element, “not,” is understood to reapply from the first sentence through the poetic technique of ellipsis and double duty.
  10. 1 Samuel 2:3 tc The translation assumes the reading of the Qere וְלוֹ (velo, “and by him”), which is supported by many medieval Hebrew mss, is correct, rather than the reading of the Kethib וְלוֹא (veloʾ, “and not”).tn HALOT cites three possibilities for the phrase. Reading the Niphal verb as passive to the Qal meaning (“to examine, check”) and reading the Qere וְלוֹ (velo, “and by him”): “actions [are] tested by him.” Taking the Niphal verb to mean “to measure up, be in order, be correct” (cf. Ezek 18:25, 29; 33:17, 20) and reading the Qere וְלוֹ (velo): “his [God’s] actions are in order.” Taking the verb as in the previous case but reading the Kethiv וְלֹא (veloʾ) and taking the noun עֲלִלוֹת (ʿalilot) as a pejorative: “[disgraceful] actions have no place.” (HALOT s.v. תכן). The translation agrees with the first option and translates the verb with active instead of passive voice.
  11. 1 Samuel 2:4 tn Heb “stumblers have put on strength.” Because of the contrast between the prior and current condition, the participle has been translated with past tense. The Hebrew metaphor is a picture of getting dressed with (“putting on”) strength like clothing.
  12. 1 Samuel 2:5 tn By implication these lines refer to those formerly well-fed and those formerly hungry.
  13. 1 Samuel 2:5 tc Against BHS but with the MT, the preposition (עַד, ʿad) should be taken with what follows rather than with what precedes. For this sense of the preposition see Job 25:5.
  14. 1 Samuel 2:5 sn The number seven is used here in an ideal sense. Elsewhere in the OT having seven children is evidence of fertility as a result of God’s blessing on the family. See, for example, Jer 15:9, Ruth 4:15.
  15. 1 Samuel 2:5 tn Or “languished.”
  16. 1 Samuel 2:6 tn Heb “Sheol”; NAB “the nether world”; CEV “the world of the dead.”
  17. 1 Samuel 2:6 tn The first three verbs are participles; the last is a preterite which is normally past consecutive. It is rare, even in poetry, for a preterite verb to follow a participle. The English translations all render the last verb as a participle. They either reason that the preterite continues the force of the participle or assume that it should be repointed as a simple vav plus imperfect (which can be habitual present). If the participles are understood as substantival, then the latter half might mean “the Lord…is one who brings down to [the point of] the grave and then raised up.”
  18. 1 Samuel 2:8 tn Or “lowly”; Heb “insignificant.”
  19. 1 Samuel 2:8 tn The imperfect verbal form, which is parallel to the participle in the preceding line, is best understood here as indicating what typically happens.
  20. 1 Samuel 2:8 tn Heb “he makes them inherit a seat of honor.”
  21. 1 Samuel 2:9 tn Heb “guards the feet of.” The expression means that God watches over and protects the godly in all of their activities and movements. The imperfect verbal forms in v. 9 are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.
  22. 1 Samuel 2:9 tc The translation follows the Qere and many medieval Hebrew mss in reading the plural (“his holy ones”) rather than the singular (“his holy one”) of the Kethib.
  23. 1 Samuel 2:9 tc The LXX begins the verse differently, “granting the prayer to the one who prays; he blessed the years of the righteous.”
  24. 1 Samuel 2:9 tn Heb “For not by strength a person prevails.” Since the Lord’s strength is apparent in the context, the translation adds “one’s own” for clarity.
  25. 1 Samuel 2:10 tn The imperfect verbal forms in this line and in the next two lines are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.
  26. 1 Samuel 2:10 tc The present translation follows the Qere, many medieval Hebrew manuscripts, the Syriac Peshitta, and the Vulgate in reading the plural (“his adversaries,” similarly many other English versions) rather than the singular (“his adversary”) of the Kethib. The LXX adds material very similar to Jer 9:23-24. “the Lord is holy. Let not the wise boast in his wisdom, and let not let the strong boast in his strength, and let not let the rich boast in his riches, but let him who boasts boast in this: to understand and know the Lord, and to practice justice and righteousness in the midst of the land.” The Greek text of Jeremiah uses different words for “wise” and “strong” and closes by referring to the Lord as one who performs justice, etc. and whose will is in these things.
  27. 1 Samuel 2:10 tn The Hebrew preposition here has the sense of “from within.”
  28. 1 Samuel 2:10 tn The imperfect verbal forms in this and the next line are understood as indicating what is anticipated and translated with the future tense, because at the time of Hannah’s prayer Israel did not yet have a king.
  29. 1 Samuel 2:10 tn Heb “the horn,” here a metaphor for power or strength. Cf. NCV “make his appointed king strong”; NLT “increases the might of his anointed one.”
  30. 1 Samuel 2:10 tc The LXX greatly expands v. 10 with an addition that seems to be taken from Jer 9:23-24.sn The anointed one is the anticipated king of Israel, as the preceding line makes clear.
  31. 1 Samuel 2:11 tn The term נַעַר (naʿar), here translated “boy,” often refers to a servant or apprentice in line for a position of authority.
  32. 1 Samuel 2:11 tn The name “Samuel” has been supplied here for clarity.
  33. 1 Samuel 2:11 tn Heb “with [or “before”] the face of.” Possibly “under the supervision of.” Cf. 1 Sam 2:18 and 1 Kgs 13:6 where the face represents favor.
  34. 1 Samuel 2:11 tc The transition between the end of the song and the next portion of the narrative varies in the ancient witnesses. At Qumran, vs 11 is entirely omitted from 4QSama. The MT refers to Elkanah returning to Ramah, then Samuel serving the Lord “with the face” of Eli. The LXX focuses initially on Hannah. According to Graeme Auld (I & II Samuel [Louisville: Westminster John Knox Press, 2011] 40 and 43) the first scribe of Codex B wrote “And she left him there facing Yahweh. And she went to Ramathaim. And the lad was serving in face of Yahweh, facing Eli the priest.” The Lucianic Greek text differs as to the beginning, “And they left him before Yahweh there, and did homage to Yahweh, and departed for Ramah for their home.” Thus the MT and the early Greek text focus on the different spouses, while the Lucianic tradition blends them together with a plural verb. The omission from Qumran and variation among the other texts suggests that this verse was either damaged in a very early copy or added to smooth out the transition between topics. If the MT is accepted, the principal question remaining is where to divide the paragraphs. Does Samuel’s service to the Lord function primarily as contrast to his parent’s return trip or as contrast to Eli’s dishonorable sons? The syntactic structure for both options is the same, vav plus noun first, and therefore not decisive. That the next section starts at 2:18 with nearly identical phrasing argues to begin a paragraph here with the statement about Samuel.
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Jeremiah 1
New English Translation

The Superscription

1 The following is a record of what Jeremiah son of Hilkiah prophesied.[a] He was one of the priests who lived at Anathoth in the territory of the tribe of Benjamin. 2 The Lord’s[b] message came to him[c] in the thirteenth year that Josiah son of Amon ruled over Judah. 3 It also came in the days of Jehoiakim, son of Josiah, king of Judah, and continued until the eleventh year of Zedekiah, son of Josiah, king of Judah, until the people of Jerusalem were taken into exile in the fifth month of that year.[d]

Jeremiah’s Call and Commission

4 The Lord’s message came to me,

5 “Before I formed you in your mother’s womb[e] I chose you.[f]
Before you were born I set you apart.
I appointed you to be a prophet to the nations.”

6 I answered, “Oh, Sovereign Lord,[g] Really[h] I do not know how to speak well enough for that,[i] for I am too young.”[j] 7 The Lord said to me, “Do not say, ‘I am too young.’ But go[k] to whomever I send you and say whatever I tell you. 8 Do not be afraid of those to whom I send you,[l] for I will be with you to protect[m] you,” says the Lord. 9 Then the Lord reached out his hand and touched my mouth and said to me, “I will most assuredly give you the words you are to speak for me.[n] 10 Know for certain that[o] I hereby give you the authority to announce to nations and kingdoms that they will be[p] uprooted and torn down, destroyed and demolished, rebuilt and firmly planted.”[q]

Visions Confirming Jeremiah’s Call and Commission

11 Later the Lord’s message came to me, “What do you see, Jeremiah?” I answered, “I see a branch of an almond tree.” 12 Then the Lord said, “You have observed correctly. This means[r] I am watching to make sure my threats are carried out.”[s]

13 The Lord’s message came to me a second time, “What do you see?” I answered, “I see a pot of boiling water; it is tipped away from the north.”[t] 14 Then the Lord said, “From the north[u] destruction will break out on all who live in the land. 15 For I will soon summon all the peoples of the kingdoms of the north,” says the Lord. “They will come and their kings will set up their thrones[v] near the entrances of the gates of Jerusalem. They will attack all the walls surrounding it and all the towns in Judah.[w] 16 In this way[x] I will pass sentence[y] on the people of Jerusalem and Judah[z] because of all their wickedness. For they rejected me and offered sacrifices to other gods, worshiping what they made with their own hands.[aa]

17 “But you, Jeremiah,[ab] get yourself ready![ac] Go and tell these people everything I instruct you to say. Do not be terrified of them, or I will give you good reason to be terrified of them.[ad] 18 I, the Lord,[ae] hereby promise to make you[af] as strong as a fortified city, an iron pillar, and a bronze wall. You will be able to stand up against all who live in[ag] the land, including the kings of Judah, its officials, its priests and all the people of the land. 19 They will attack you but they will not be able to overcome you, for I will be with you to rescue you,” says the Lord.

Footnotes

  1. Jeremiah 1:1 tn Or “This is a record of what Jeremiah prophesied and did”; Heb “The words [or affairs] of Jeremiah.” The phrase could refer to either the messages of Jeremiah recorded in the book or to both his messages and the biographical (and autobiographical) narratives recorded about him in the book. Since the phrase is intended to serve as the title or superscription for the whole book and recurs again in 51:64 at the end of the book before the final appendix, it might refer to the latter. The expression “The words of [someone]” is a standard introductory formula (Deut 29:1 [28:69]; 2 Sam 23:1; Amos 1:1; Eccl 1:1; Neh 1:1).
  2. Jeremiah 1:2 sn The translation reflects the ancient Jewish tradition of substituting the word for “Lord” for the proper name for Israel’s God which is now generally agreed to have been Yahweh. Jewish scribes wrote the consonants YHWH but substituted the vowels for the word “Lord.” The practice of calling him “Lord” rather than using his proper name is also reflected in the Greek translation which is the oldest translation of the Hebrew Bible. The meaning of the name Yahweh occurs in Exod 3:13-14 where God identifies himself as the God of Abraham, Isaac, and Jacob and tells Moses that his name is “I am” (אֶהְיֶה, ʾehyeh). However, he instructs the Israelites to refer to him as YHWH (“Yahweh” = “He is”); see further Exod 34:5-6.
  3. Jeremiah 1:2 tn Heb “that which was the Lord’s message to him,” also at 14:1: 46:1; 47:1; 49:34.
  4. Jeremiah 1:3 sn That is, August, 586 b.c.
  5. Jeremiah 1:5 tn Heb “the womb.” The words “your mother’s” are implicit and are supplied in the translation for clarity.
  6. Jeremiah 1:5 tn Heb “I knew you.” The parallelism here with “set you apart” and “appointed you” make clear that Jeremiah is speaking of his foreordination to be a prophet. For this same nuance of the Hebrew verb see Gen 18:19; Amos 3:2.
  7. Jeremiah 1:6 tn Heb “Lord Yahweh.”sn In Jewish tradition, instead of pronouncing the Lord’s name (Yahweh), they would substitute the word for “Lord” (אֲדוֹנַי, ʾadonay). But when the word אֲדוֹנַי (ʾadonay) preceded the Lord’s name, for Yahweh they would substitute the pronunciation of the word for “God” (אֱלֹהִים, ʾelohim). One translation convention is to use small caps for the Lord’s name, as in “Lord” or “Lord God.” The convention here is to translate אֲדוֹנַי (ʾadonay, “Lord”) as “Sovereign” and consistently use “Lord” for the Lord’s name. The English word “Jehovah” results from combining the consonants of the divine name and the vowels of the term אֲדוֹנַי (ʾadonay), resulting in Yehovah. The “J” of Jehovah comes from German convention, while the “e” instead of “a” has to do with the nature of the Hebrew consonant.
  8. Jeremiah 1:6 tn The Hebrew particle הִנֵּה (hinneh, commonly rendered “behold” in the KJV) often introduces a speech and calls special attention to a specific word or the statement as a whole (see IBHS 675-78 §40.2.1).
  9. Jeremiah 1:6 tn The words “well enough for that” are implicit and are supplied in the translation for clarity. Jeremiah is not claiming an absolute inability to speak.
  10. Jeremiah 1:6 tn Heb “I am a boy/youth.” The Hebrew word can refer to an infant (Exod 2:6), a young boy (1 Sam 2:11), a teenager (Gen 21:12), or a young man (2 Sam 18:5). The translation is deliberately ambiguous since it is unclear how old Jeremiah was when he was called to begin prophesying.
  11. Jeremiah 1:7 tn Or “For you must go and say.” The Hebrew particle כִּי (ki) is likely adversative here after a negative statement (cf. BDB 474 s.v. כִּי 3.e). The Lord is probably not giving a rationale for the denial of Jeremiah’s objection but redirecting his focus, i.e., “do not say…but go…and say.”
  12. Jeremiah 1:8 tn Heb “be afraid of them.” The antecedent is the “whomever” in v. 7.
  13. Jeremiah 1:8 tn Heb “rescue.”
  14. Jeremiah 1:9 tn Heb “Behold, I have put my words in your mouth.” This is an example of the Hebrew “scheduling” perfect or the “prophetic” perfect where a future event is viewed as so certain it is spoken of as past. The Hebrew particle rendered here “assuredly” (Heb הִנֵּה, hinneh) underlines the certitude of the promise for the future. See the translator’s note on v. 6.sn The passage is reminiscent of Deut 18:18, which refers to the Lord’s promise of future revelation through a line of prophets who, like Moses, would speak God’s word.
  15. Jeremiah 1:10 tn Heb “See!” The Hebrew imperative of the verb used here (רָאָה, raʾah) functions the same as the particle in v. 9. See the translator’s note there.
  16. Jeremiah 1:10 tn Heb “I appoint you today over nations and kingdoms to uproot….” The phrase refers to the Lord giving Jeremiah authority as a prophet to declare what he, the Lord, will do; it does not mean that Jeremiah himself will do these things. The expression involves a figure of speech where the subject of a declaration is stated instead of the declaration about it. Compare a similar use of the same figure in Gen 41:13.
  17. Jeremiah 1:10 sn These three pairs represent the twofold nature of Jeremiah’s prophecies, prophecies of judgment and restoration. For the further programmatic use of these pairs for Jeremiah’s ministry see 18:7-10 and 31:27-28.
  18. Jeremiah 1:12 tn This represents the Hebrew particle (כִּי, ki) that is normally rendered “for” or “because.” The particle here is meant to give the significance of the vision, not the rationale for the statement “you have observed correctly.”
  19. Jeremiah 1:12 tn Heb “watching over my word to do it.”sn There is a play on the Hebrew word for “almond tree” (שָׁקֵד, shaqed) and the word “watching” (שֹׁקֵד, shoqed). The vision is not the prophecy but is simply the occasion for the prophecy. Getting Jeremiah to say shaqed (almond tree) becomes the occasion for God to announce he is shoqed (watching). The verb refers to someone watching over someone or something in preparation for action. Compare Jer 1:13-14 and Amos 7:7-8; 8:1-2, which each follow the formula of God asking the prophet what he sees and then giving a prophecy based on a sound play. Here the play on words announces the certainty and imminence of the Lord carrying out the covenant curses of Lev 26 and Deut 28 threatened by the earlier prophets.
  20. Jeremiah 1:13 tn Heb “its face is away from the north.”
  21. Jeremiah 1:14 sn This works like the sound play in 1:11-12 (see note at 1:12), although the word “north” is repeated with the same meaning both times. The boiling pot is only relevant as a scene that prompts Jeremiah to say “north,” which is the jumping off point for giving the prophecy.
  22. Jeremiah 1:15 tn Heb “they will each set up.” The pronoun “they” refers back to the “kingdoms” in the preceding sentence. However, kingdoms do not sit on thrones; their kings do. This is an example of a figure of speech called metonymy, where the kingdom is put for its king. For a similar use see 2 Chr 12:8.
  23. Jeremiah 1:15 tn Or “They will come and set up their thrones in the entrances of the gates of Jerusalem. They will destroy all the walls surrounding it and also destroy all the towns in Judah.” The text of v. 15b reads in Hebrew, “they will each set up his throne [near? in?] the entrance of the gates of Jerusalem and against all its walls…and against all the towns….” Commentators are divided over whether the passage refers to the kings setting up their thrones after victory in preparation for passing judgment on their defeated enemies in the city or whether it refers to setting up siege against it. There is no Hebrew preposition before the word for “the entrance” so that it could be “in” (which would imply victory) or “at/near” (which would imply siege), and the same verb + object (i.e., “they will set up their thrones”) governs all the locative statements. It is most often taken to refer to the aftermath of victory because of the supposed parallel in Jer 43:8-13 and the supposed fulfillment in Jer 39:3. Though this may fit well with the first part of the compound expression, it does not fit well with the latter part, which is most naturally taken to refer to hostile attacks against Jerusalem and the other cities of Judah. The translation given in the text is intended to reflect the idea of an army setting up for siege. The alternate translation is intended to reflect the other view.
  24. Jeremiah 1:16 tn The Hebrew particle (the vav [ו] consecutive), which is often rendered in some English versions as “and” and in others is simply left untranslated, is rendered here epexegetically, reflecting a summary statement.
  25. Jeremiah 1:16 sn The Hebrew idiom (literally “I will speak my judgments against”) is found three other times in Jeremiah (4:12; 39:5; 52:9), where it is followed by the carrying out of the sentence. Here the carrying out of the sentence precedes in v. 15.
  26. Jeremiah 1:16 tn Heb “on them.” The antecedent goes back to Jerusalem and the cities of Judah (i.e., the people in them) in v. 15.
  27. Jeremiah 1:16 tn That is, idols.
  28. Jeremiah 1:17 tn The name “Jeremiah” is not in the text. The use of the personal pronoun followed by the proper name is an attempt to reflect the correlative emphasis between Jeremiah’s responsibility noted here and the Lord’s promise noted in the next verse. The emphasis in the Hebrew text is marked by the presence of the subject pronouns at the beginning of each of the two verses.
  29. Jeremiah 1:17 tn Heb “gird up your loins.” For the literal use of this idiom to refer to preparation for action see 2 Kgs 4:29; 9:1. For the idiomatic use to refer to spiritual and emotional preparation as here, see Job 38:3; 40:7, and 1 Pet 1:13 in the NT.
  30. Jeremiah 1:17 tn Heb “I will make you terrified in front of them.” There is a play on words here involving two different forms of the same Hebrew verb and two different but related prepositional phrases, “from before/of,” a preposition introducing the object of a verb of fearing, and “before, in front of,” a preposition introducing a spatial location.
  31. Jeremiah 1:18 tn See the note on “Jeremiah” at the beginning of v. 17.
  32. Jeremiah 1:18 tn Heb “today I have made you.” The Hebrew verb form here emphasizes the certainty of a yet future act; the Lord is promising to protect Jeremiah from any future attacks which may result from his faithfully carrying out his commission. See a similar use of the same Hebrew verb tense in v. 9, and see the translator’s note there.
  33. Jeremiah 1:18 tn Heb “I make you a fortified city…against all the land….” The words “as strong as,” “You will be able to stand,” “who live in,” and “all [before “the people”]” are given to clarify the meaning of the metaphor.
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Jeremiah 2
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Galatians 1
New English Translation

Salutation

1 From Paul,[a] an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead) 2 and all the brothers with me, to the churches of Galatia. 3 Grace and peace to you[b] from God the Father and our[c] Lord Jesus Christ, 4 who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father, 5 to whom be glory forever and ever! Amen.

Occasion of the Letter

6 I am astonished that you are so quickly deserting the one[d] who called you by the grace of Christ[e] and are following[f] a different[g] gospel— 7 not that there really is another gospel,[h] but[i] there are some who are disturbing you and wanting[j] to distort the gospel of Christ. 8 But even if we (or an angel from heaven) should preach[k] a gospel contrary to the one we preached to you,[l] let him be condemned to hell![m] 9 As we have said before, and now I say again, if any one is preaching to you a gospel contrary to what you received, let him be condemned to hell![n] 10 Am I now trying to gain the approval of people,[o] or of God? Or am I trying to please people?[p] If I were still trying to please[q] people,[r] I would not be a slave[s] of Christ!

Paul’s Vindication of His Apostleship

11 Now[t] I want you to know, brothers and sisters,[u] that the gospel I preached is not of human origin.[v] 12 For I did not receive it or learn it from any human source;[w] instead I received it[x] by a revelation of Jesus Christ.[y]

13 For you have heard of my former way of life[z] in Judaism, how I was savagely persecuting the church of God and trying to destroy it. 14 I[aa] was advancing in Judaism beyond many of my contemporaries in my nation,[ab] and was[ac] extremely zealous for the traditions of my ancestors.[ad] 15 But when the one[ae] who set me apart from birth[af] and called me by his grace was pleased 16 to reveal his Son in[ag] me so that I could preach him[ah] among the Gentiles, I did not go to ask advice from[ai] any human being,[aj] 17 nor did I go up to Jerusalem to see those who were apostles before me, but right away I departed to Arabia,[ak] and then returned to Damascus.

18 Then after three years I went up to Jerusalem to visit Cephas[al] and get information from him,[am] and I stayed with him fifteen days. 19 But I saw none of the other apostles[an] except James the Lord’s brother. 20 I assure you[ao] that, before God, I am not lying about what I am writing to you![ap] 21 Afterward I went to the regions of Syria and Cilicia. 22 But I was personally[aq] unknown to the churches of Judea that are in Christ. 23 They were only hearing, “The one who once persecuted us is now proclaiming the good news[ar] of the faith he once tried to destroy.” 24 So[as] they glorified God because of me.[at]

Footnotes

  1. Galatians 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. Galatians 1:3 tn Grk “Grace to you and peace.”
  3. Galatians 1:3 tc ‡ The unusual placement of the pronoun in καὶ κυρίου ἡμῶν (kai kuriou hēmōn), which produces the reading “God the Father and our Lord Jesus Christ” instead of “God our Father and the Lord Jesus Christ,” is read by P46, 51vid B D F G H 1175 1505 1739 1881 M sy sa, while the more normal ἡμῶν καὶ κυρίου (hēmōn kai kuriou) is found in א A P Ψ 33 81 326 365 1241 2464. Thus, the reading adopted in the translation is more widespread geographically and is found in the two earliest witnesses, along with several good representatives of the Alexandrian, Western, and Byzantine families. Internally, there would be a strong motivation for scribes to change the order to the more usual expression: “from God our Father and the Lord Jesus Christ” is Paul’s normal greeting; here alone is the pronoun attached to “Jesus Christ” (except in the Pastorals, though the greeting in these letters is nevertheless unlike the rest of the corpus Paulinum). Intrinsically, the chosen reading is superior as well: Scribes would be prone to emulate Paul’s regular style, while in an early letter such as this one his regular style was yet to be established (for a similar situation, cf. the text-critical discussion at 1 Thess 1:1). Hence, there is a strong probability that the reading in the translation above is authentic. Although B. M. Metzger argues that “the apostle’s stereotyped formula was altered by copyists who, apparently in the interest of Christian piety, transferred the possessive pronoun so it would be more closely associated with ‘Lord Jesus Christ’” (TCGNT 520), one might expect to see the same alterations in other Pauline letters. That this is not the case argues for “our Lord Jesus Christ” as the authentic reading here.
  4. Galatians 1:6 sn The one who called you is a reference to God the Father (note the mention of Christ in the following prepositional phrase and the mention of God the Father in 1:1).
  5. Galatians 1:6 tc Although the majority of witnesses, including some of the most important ones (P51 א A B Fc Ψ 33 1175 1505 1739 1881 2464 M f vg syp bo), read “by the grace of Christ” (χάριτι Χριστοῦ, chariti Christou) here, this reading is not without variables. Besides alternate readings such as χάριτι ᾿Ιησοῦ Χριστοῦ (chariti Iēsou Christou, “by the grace of Jesus Christ”; D 326 1241s syh**) and χάριτι θεοῦ (chariti theou, “by the grace of God”; 327 Thretlem), a few mss and other witnesses (P46vid F* G Hvid ar b Tert Cyp Ambst Pel) have simply χάριτι with no modifier. Internally, the reading that seems best to explain the rise of the others is the shortest reading, χάριτι. Indeed, the fact that three different adjuncts are found in the mss seems to be a natural expansion on the simple “grace.” At the same time, the witnesses for the shortest reading are not particularly impressive, being that they largely represent one textual strand (Western), and a less-than-reliable one at that. Further, nowhere else in the corpus Paulinum do we see the construction χάρις (charis, “grace”) followed by Χριστοῦ without some other name (such as κυρίου [kuriou, “Lord”] or ᾿Ιησοῦ). The construction χάρις θεοῦ is likewise frequent in Paul. Thus, upon closer inspection it seems that the autographic wording here was χάριτι Χριστοῦ (for it is difficult to explain how this particular reading could have arisen from the simple χάριτι, in light of Paul’s normal idioms), with the other readings intentionally or accidentally arising from it.
  6. Galatians 1:6 tn Grk “deserting [turning away] to” a different gospel, implying the idea of “following.”
  7. Galatians 1:6 tn Grk “another.”
  8. Galatians 1:7 tn Grk “which is not another,” but this could be misunderstood to mean “which is not really different.” In fact, as Paul goes on to make clear, there is no other gospel than the one he preaches.
  9. Galatians 1:7 tn Grk “except.”
  10. Galatians 1:7 tn Or “trying.”
  11. Galatians 1:8 tc ‡ Most witnesses have ὑμῖν (humin, “to you”) either after (א2 A [D* ὑμᾶς] 6 33 326 614 945 1881 M Tertpt Ambst) or before (P51vid B H 0278 630 1175 [1739* ἡμῖν]) εὐαγγελίζηται (euaggelizētai, “should preach” [or some variation on the form of this verb]). But the fact that it floats suggests its inauthenticity, especially since it appears to be a motivated reading for purposes of clarification. The following witnesses lack the pronoun: א* F G Ψ ar b g Cyp McionT Tertpt Lcf. The external evidence admittedly is not as weighty as evidence for the pronoun, but coupled with strong internal evidence the shorter reading should be considered the earliest. Although it is possible that scribes may have deleted the pronoun to make Paul’s statement seem more universal, the fact that the pronoun floats suggests otherwise. NA28 has the pronoun in brackets, indicating doubt as to its authenticity.
  12. Galatians 1:8 tn Or “other than the one we preached to you.”
  13. Galatians 1:8 tn Grk “let him be accursed” (ἀνάθεμα, anathema). The translation gives the outcome which is implied by this dreadful curse.
  14. Galatians 1:9 tn See the note on this phrase in the previous verse.
  15. Galatians 1:10 tn Grk “of men”; but here ἀνθρώπους (anthrōpous) is used in a generic sense of both men and women.
  16. Galatians 1:10 tn Grk “men”; but here ἀνθρώποις (anthrōpois) is used in a generic sense of both men and women.
  17. Galatians 1:10 tn The imperfect verb has been translated conatively (ExSyn 550).
  18. Galatians 1:10 tn Grk “men”; but here ἀνθρώποις (anthrōpois) is used in a generic sense of both men and women.
  19. Galatians 1:10 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
  20. Galatians 1:11 tc ‡ The conjunction δέ (de) is found in P46 א*,2 A D1 Ψ 1175 1241 1505 1739 1881 M sy bo, while γάρ (gar) is the conjunction of choice in א1 B D*,c F G 33 lat sa. There are thus good representatives on each side. Scribes generally tended to prefer γάρ in such instances, most likely because it was more forceful and explicit. γάρ is thus seen as a motivated reading. For this reason, δέ is preferred.
  21. Galatians 1:11 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
  22. Galatians 1:11 tn Grk “is not according to man.”
  23. Galatians 1:12 tn Or “I did not receive it from a human source, nor was I taught it.”
  24. Galatians 1:12 tn The words “I received it” are not in the Greek text but are implied.
  25. Galatians 1:12 tn It is difficult to determine what kind of genitive ᾿Ιησοῦ Χριστοῦ (Iēsou Christou) is. If it is a subjective genitive, the meaning is “a revelation from Jesus Christ” but if objective genitive, it is “a revelation about Jesus Christ.” Most likely this is objective since the explanation in vv. 15-16 mentions God revealing the Son to Paul so that he might preach, although the idea of a direct revelation to Paul at some point cannot be ruled out.
  26. Galatians 1:13 tn Or “lifestyle,” “behavior.”
  27. Galatians 1:14 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
  28. Galatians 1:14 tn Or “among my race.”
  29. Galatians 1:14 tn Grk “was advancing beyond…nation, being.” The participle ὑπάρχων (huparchōn) was translated as a finite verb due to requirements of contemporary English style.
  30. Galatians 1:14 sn The traditions of my ancestors refers to both Pharisaic and popular teachings of this time which eventually were codified in Jewish literature such as the Mishnah, Midrashim, and Targums.
  31. Galatians 1:15 tc ‡ Several significant witnesses have ὁ θεός (ho theos) after εὐδόκησεν (eudokēsen; so א A D Ψ 0278 33 1175 1241 1739 1881 2464 M co) while the shorter reading is supported by P46 B F G 629 1505 lat. There is hardly any reason why scribes would omit the words (although the Beatty papyrus and the Western text do at times omit words and phrases), but several reasons why scribes would add the words (especially the need to clarify). The confluence of witnesses for the shorter reading (including a few fathers and versions) adds strong support for its authenticity. It is also in keeping with Paul’s style to refrain from mentioning God by name as a rhetorical device (cf. ExSyn 437 [although this section deals with passive constructions, the principle is the same]). NA28 includes the words in brackets, indicating some doubts as to their authenticity.
  32. Galatians 1:15 tn Grk “from my mother’s womb.”
  33. Galatians 1:16 tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.
  34. Galatians 1:16 tn This pronoun refers to “his Son,” mentioned earlier in the verse.
  35. Galatians 1:16 tn Or “I did not consult with.” For the translation “I did not go to ask advice from” see L&N 33.175.
  36. Galatians 1:16 tn Grk “from flesh and blood.”
  37. Galatians 1:17 sn As a geographical region Arabia included the territory west of Mesopotamia, east and south of Syria and Palestine, extending to the isthmus of Suez. During the Roman occupation, some independent kingdoms arose like that of the Nabateans south of Damascus, and these could be called simply Arabia. In light of the proximity to Damascus, this may well be the territory Paul says he visited here. See also C. W. Briggs, “The Apostle Paul in Arabia,” Biblical World 41 (1913): 255-59.
  38. Galatians 1:18 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211). Both the Aramaic name “Cephas” and the Greek name “Peter” are related to words in each language which mean “rock.”
  39. Galatians 1:18 tn Although often translated “to get acquainted with Cephas,” this could give the impression of merely a social call. L&N 34.52 has “to visit, with the purpose of obtaining information” for the meaning of ἱστορέω (historeō), particularly in this verse.
  40. Galatians 1:19 tn Grk “But another of the apostles I did not see, except…” with “another” in emphatic position in the Greek text. Paul is determined to make the point that his contacts with the original twelve apostles and other leaders of the Jerusalem church were limited, thus asserting his independence from them.
  41. Galatians 1:20 tn Grk “behold.”
  42. Galatians 1:20 tn Grk “What things I am writing to you, behold, before God [that] I am not lying.”
  43. Galatians 1:22 tn Or “by sight”; Grk “by face.”
  44. Galatians 1:23 tn The Greek verb here is εὐαγγελίζεται (euangelizetai).
  45. Galatians 1:24 tn Here καί (kai) has been translated as “so” to indicate the result of the report about Paul’s conversion.
  46. Galatians 1:24 tn The prepositional phrase ἐν εμοί (en emoi) has been translated with a causal force.
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