Category Archives: Section Four

Father, Son and Holy Spirit – Part 3

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I intend to become much more familiar with the Greek translation of יְהֹוָ֨ה (yehôvâh) and יֱהֹוִה֙ (yehôvih) in the Septuagint.  To do that I decided to start at the beginning, noting all divine references.

Masoretic Text

 Septuagint
Genesis 1:1, 2 (Tanakh) Genesis 1:1, 2 (NET) Genesis 1:1, 2 (NETS)

Genesis 1:1, 2 (English Elpenor)
IN THE beginning G-d (אֱלֹהִ֑ים) created the heaven and the earth. In the beginning God (‘elohiym, אלהים) created the heavens and the earth. In the beginning God (θεὸς) made the sky and the earth. IN the beginning God (Θεὸς) made the heaven and the earth.
Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit (וְר֣וּחַ) of G-d (אֱלֹהִ֔ים) hovered over the face of the waters. Now the earth was without shape and empty, and darkness was over the surface of the watery deep, but the Spirit (ruwach, ורוח) of God (‘elohiym, אלהים) was moving over the surface of the water. Yet the earth was invisible and unformed, and darkness was over the abyss, and a divine (θεοῦ) wind (πνεῦμα) was being carried along the water. But the earth was unsightly and unfurnished, and darkness was over the deep, and the Spirit (πνεῦμα) of God (Θεοῦ) moved over the water.

Thus far I have the plural אֱלֹהִ֑ים (‘elohiym, translated Θεὸς, God) and וְר֣וּחַ (ruwach, translated πνεῦμα, spirit, wind) אֱלֹהִ֔ים (‘elohiym, translated Θεοῦ, of God, divine).  I was raised on an abbreviated version of Lord Acton’s maxim:

Power tends to corrupt, and absolute power corrupts absolutely. Great men are almost always bad men, even when they exercise influence and not authority, still more when you superadd the tendency or the certainty of corruption by authority.

It’s difficult to say now if I would’ve learned more from this fuller treatment or rebelled more against it.  Still, I find myself searching almost instinctively for a limit on the power and authority of אֱלֹהִ֔ים (‘elohiym).

Masoretic Text

 Septuagint
Genesis 1:3-5 (Tanakh) Genesis 1:3-5 (NET) Genesis 1:3-5 (NETS)

Genesis 1:3-5 (English Elpenor)
And G-d (אֱלֹהִ֖ים) said: ‘Let there be light’ And there was light. God (‘elohiym, אלהים) said, “Let there be light.”  And there was light! And God (θεός) said, “Let light come into being.”  And light came into being. And God (Θεός) said, Let there be light, and there was light.
And G-d (אֱלֹהִ֛ים) saw the light, that it was good; and G-d (אֱלֹהִ֔ים) divided the light from the darkness. God (‘elohiym, אלהים) saw that the light was good, so God (‘elohiym, אלהים) separated the light from the darkness. And God (θεὸς) saw the light, that it was good.  And God (θεὸς) separated between the light and between the darkness. And God (Θεὸς) saw the light that it was good, and God (Θεὸς) divided between the light and the darkness.
And G-d (אֱלֹהִ֤ים) called the light Day, and the darkness He called Night And there was evening and there was morning, one day. God (‘elohiym, אלהים) called the light “day” and the darkness “night.”  There was evening, and there was morning, marking the first day. And God (θεὸς) called the light Day and the darkness he called Night.  And it came to be evening, and it came to be morning, day one. And God (Θεὸς) called the light Day, and the darkness he called Night, and there was evening and there was morning, the first day.

The Hebrew word translated good was ט֑וֹב (towb).  It was translated καλόν (a form of καλός) in the Septuagint.  This beautiful good could be the limit I seek on the power and authority of אֱלֹהִ֔ים (‘elohiym).  Granted, its meaning is his own.  But I’ll take what I can get in the face of such fearful power and authority.

Years ago, studying this opening chapter, I realized it wasn’t instructional in the sense that I could read it and then go out and create the heaven and the earth.  Encouraged by Paul’s instruction to Timothy—Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness [Table], that the person dedicated to God may be capable and equipped for every good (ἀγαθὸν, a form of ἀγαθός) work[1]—I was casting about for some useful instruction here.  It dawned on me finally that this chapter describes the word of God (before sin entered the world through one man and death through sin[2]).

And G-d said: ‘Let there be light’ And there was light.[3]  God’s word is powerful: He spoke and it happened as He said.

Masoretic Text

 Septuagint
Genesis 1:6-8 (Tanakh) Genesis 1:6-8 (NET) Genesis 1:6-8 (NETS)

Genesis 1:6-8 (English Elpenor)
And G-d (אֱלֹהִ֔ים) said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters’. God (‘elohiym, אלהים) said, “Let there be an expanse in the midst of the waters and let it separate water from water.” And God (θεός) said, “Let a firmament come into being in the midst of the water, and let it be a separator between water and water.” And God (Θεός) said, Let there be a firmament in the midst of the water, and let it be a division between water and water, and it was so.
And G-d (אֱלֹהִים֘) made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. So God (‘elohiym, אלהים) made the expanse and separated the water under the expanse from the water above it.  It was so. And God (θεὸς) made the firmament, and God (θεὸς) separated between the water that was under the firmament and between the water that was above the firmament. And God (Θεὸς) made the firmament, and God (Θεὸς) divided between the water which was under the firmament and the water which was above the firmament.
And G-d (אֱלֹהִ֛ים) called the firmament Heaven And there was evening and there was morning, a second day. God (‘elohiym, אלהים) called the expanse “sky.”  There was evening, and there was morning, a second day. And God (θεὸς) called the firmament Sky.  And God (θεὸς) saw that it was good.  And it came to be evening, and it came to be morning, a second day. And God (Θεὸς) called the firmament Heaven, and God (Θεὸς) saw that it was good, and there was evening and there was morning, the second day.

The word good (καλόν, a form of καλός) is repeated here in the Septuagint, though not in the Masoretic text.  And G-d said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters’.  And G-d made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.[4]  God’s word is true: He did what He said and made it so.

Masoretic Text

 Septuagint
Genesis 1:9, 10 (Tanakh) Genesis 1:9, 10 (NET) Genesis 1:9, 10 (NETS)

Genesis 1:9, 10 (English Elpenor)
And G-d (אֱלֹהִ֗ים) said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear’ And it was so. God (‘elohiym, אלהים) said, “Let the water under the sky be gathered to one place and let dry ground appear.”  It was so. And God (θεός) said, “Let the water that is under the sky be gathered into one gathering, and let the dry land appear.”  And it became so.  And the water that was under the sky was gathered into their gatherings, and the dry land appeared. And God (Θεός) said, Let the water which is under the heaven be collected into one place, and let the dry land appear, and it was so.  And the water which was under the heaven was collected into its places, and the dry land appeared.
And G-d (אֱלֹהִ֤ים) called the dry land Earth, and the gathering together of the waters called He Seas; and G-d (אֱלֹהִ֖ים) saw that it was good. God (‘elohiym, אלהים) called the dry ground “land” and the gathered waters he called “seas.”  God (‘elohiym, אלהים) saw that it was good. And God (θεὸς) called the dry land Earth, and the systems of the waters he called Seas.  And God (θεὸς) saw that it was good. And God (Θεὸς) called the dry land Earth, and the gatherings of the waters he called Seas, and God (Θεὸς) saw that it was good.

Here both the Masoretic text and Septuagint reiterated the qualifier good (towb, טֽוֹב; καλόν, a form of καλός) and the power of God’s word: And G-d said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear’ And it was so.[5]  His power and authority (Matthew 8:23-27; Mark 4:35-41; Luke 8:22-25) were described vividly in the Septuagint: And the water which was under the heaven was collected into its places, and the dry land appeared.[6]

Masoretic Text

 Septuagint
Genesis 1:11-13 (Tanakh) Genesis 1:11-13 (NET) Genesis 1:11-13 (NETS)

Genesis 1:11-13 (English Elpenor)
And G-d (אֱלֹהִ֗ים) said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth’ And it was so. God (‘elohiym, אלהים) said, “Let the land produce vegetation: plants yielding seeds and trees on the land bearing fruit with seed in it, according to their kinds.”  It was so. And God (θεός) said, “Let the earth put forth herbaceous vegetation, seeding seed according to kind and according to likeness, and a fruit-bearing tree producing fruit of which its seed is in it according to kind, on the earth.”  And it became so. And God (Θεός) said, Let the earth bring forth the herb of grass bearing seed according to its kind and according to its likeness, and the fruit-tree bearing fruit whose seed is in it, according to its kind on the earth, and it was so.
And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and G-d (אֱלֹהִ֖ים) saw that it was good. The land produced vegetation—plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds.  God (‘elohiym, אלהים) saw that it was good. And the earth brought forth herbaceous vegetation, seeding seed according to kind and according to likeness, and a fruit-bearing tree producing fruit of which its seed is in it according to kind, on the earth.  And God (θεὸς) saw that it was good. And the earth brought forth the herb of grass bearing seed according to its kind and according to its likeness, and the fruit tree bearing fruit whose seed is in it, according to its kind on the earth, and God (Θεός) saw that it was good.
And there was evening and there was morning, a third day. There was evening, and there was morning, a third day. And it came to be evening, and it came to be morning, a third day. And there was evening and there was morning, the third day.

Again, both the Masoretic text and Septuagint reiterated the qualifier good (towb, טֽוֹב; καλόν, a form of καλός).  And G-d said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth’ And it was so.  And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and G-d saw that it was good.[7]  God’s word is authoritative: He spoke and the earth obeyed Him.

Masoretic Text

 Septuagint
Genesis 1:14-19 (Tanakh) Genesis 1:14-19 (NET) Genesis 1:14-19 (NETS)

Genesis 1:14-19 (English Elpenor)
And G-d (אֱלֹהִ֗ים) said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years; God (‘elohiym, אלהים) said, “Let there be lights in the expanse of the sky to separate the day from the night, and let them be signs to indicate seasons and days and years, And God (θεός) said, “Let luminaries come into being in the firmament of the sky for illumination of the earth, to separate between the day and between the night, and let them be for signs and for seasons and for days and for years, And God (Θεός) said, Let there be lights in the firmament of the heaven to give light upon the earth, to divide between day and night, and let them be for signs and for seasons and for days and for years.
and let them be for lights in the firmament of the heaven to give light upon the earth’ And it was so. and let them serve as lights in the expanse of the sky to give light on the earth.”  It was so. and let them be for illumination in the firmament of the sky so as to give light upon the earth.  And it became so. And let them be for light in the firmament of the heaven, so as to shine upon the earth, and it was so.
And G-d (אֱלֹהִ֔ים) made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars. God (‘elohiym, אלהים) made two great lights—the greater light to rule over the day and the lesser light to rule over the night.  He made the stars also. And God (θεὸς) made the two great luminaries, the great luminary for rulership of the day and the lesser luminary for rulership of the night, and the stars. And God (Θεὸς) made the two great lights, the greater light for regulating the day and the lesser light for regulating the night, the stars also.
And G-d (אֱלֹהִ֖ים) set them in the firmament of the heaven to give light upon the earth, God (‘elohiym, אלהים) placed the lights in the expanse of the sky to shine on the earth, And God (θεὸς) set them in the firmament of the sky so as to give light upon the earth And God (Θεὸς) placed them in the firmament of the heaven, so as to shine upon the earth,
and to rule over the day and over the night, and to divide the light from the darkness; and G-d (אֱלֹהִ֖ים) saw that it was good. And to rule over the day and over the night, and to divide the light from the darkness: and God (‘elohiym, אלהים) saw that it was good. and to rule the day and the night and to separate between the light and between the darkness.  And God (θεὸς) saw that it was good. and to regulate day and night, and to divide between the light and the darkness.  And God (Θεός) saw that it was good.
And there was evening and there was morning, a fourth day. There was evening, and there was morning, a fourth day. And it came to be evening, and it came to be morning, a fourth day. And there was evening and there was morning, the fourth day.

Here is another example of the truth of God’s word: He did what He said and made it so.  And good occurs in both the Masoretic text (towb, טֽוֹב) and Septuagint (καλόν, a form of καλός).  Jesus gave the following insight how the beautiful goodness of the works of אֱלֹהִ֖ים (‘elohiym) serves to limit the abuses of power and authority one expects of human rule (Matthew 5:43-48 NET):

You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’  But I say to you, love your enemy and pray for those who persecute you [Table], so that you may be like your Father in heaven,[8] since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.  For if you love those who love you, what reward do you have?  Even the tax collectors do the same, don’t they?  And if you only greet your brothers, what more do you do?  Even the Gentiles[9] do the same, don’t they?  So then, be perfect (τέλειοι, a form of τέλειος), as[10] your heavenly[11] Father is perfect (τέλειος).

The origin and development stories[12] of the socially constructed reality I inhabit deny the truth, power and authority of the word of אֱלֹהִ֔ים (‘elohiym).  Though the work of creation scientists has helped me break through this intellectual barrier to faith, these days I find it is quicker to imagine standing before the judgment seat of Christ and using any aspect[13] of these stories as an excuse for having disbelieved Him.  To paraphrase Paul (Galatians 3:1-5): Did I receive the Spirit—and a continuous infusion of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control—by socially constructed origin and development stories or by believing what I heard in Christ?

I’ll pick this up in another essay.

Tables comparing Genesis 1:1; 1:2; 1:3; 1:4; 1:5; 1:6; 1:7; 1:8; 1:9; 1:10; 1:11; 1:12; 1:13; 1:14; 1:15; 1:16; 1:17; 1:18 and 1:19 in the Tanakh, KJV and NET; and tables comparing Genesis 1:1; 1:2; 1:3; 1:4; 1:5; 1:6; 1:7; 1:8; 1:9; 1:10; 1:11; 1:12; 1:13; 1:14; 1:15; 1:16; 1:17; 1:18 and 1:19 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek follow.  Following these are tables comparing Matthew 5:45 and 5:47, 48 in the NET and KJV.

Genesis 1:1 (Tanakh)

 Genesis 1:1 (KJV)

Genesis 1:1 (NET)
IN THE beginning G-d created the heaven and the earth. In the beginning God created the heaven and the earth. In the beginning God created the heavens and the earth.

Genesis 1:1 (Septuagint BLB)

Genesis 1:1 (Septuagint Elpenor)
ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν ΕΝ ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν

Genesis 1:1 (NETS)

Genesis 1:1 (English Elpenor)
In the beginning God made the sky and the earth. IN the beginning God made the heaven and the earth.

Genesis 1:2 (Tanakh)

 Genesis 1:2 (KJV)

Genesis 1:2 (NET)
Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of G-d hovered over the face of the waters. And the earth was without form, and void; and darkness was upon the face of the deep.  And the Spirit of God moved upon the face of the waters. Now the earth was without shape and empty, and darkness was over the surface of the watery deep, but the Spirit of God was moving over the surface of the water.

Genesis 1:2 (Septuagint BLB)

Genesis 1:2 (Septuagint Elpenor)
ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος καὶ σκότος ἐπάνω τῆς ἀβύσσου καὶ πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος, καὶ σκότος ἐπάνω τῆς ἀβύσσου, καὶ πνεῦμα Θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος

Genesis 1:2 (NETS)

Genesis 1:2 (English Elpenor)
Yet the earth was invisible and unformed, and darkness was over the abyss, and a divine wind was being carried along the water. But the earth was unsightly and unfurnished, and darkness was over the deep, and the Spirit of God moved over the water.

Genesis 1:3 (Tanakh)

 Genesis 1:3 (KJV)

Genesis 1:3 (NET)
And G-d said: ‘Let there be light’ And there was light. And God said, Let there be light: and there was light. God said, “Let there be light.”  And there was light!

Genesis 1:3 (Septuagint BLB)

Genesis 1:3 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός γενηθήτω φῶς καὶ ἐγένετο φῶς καὶ εἶπεν ὁ Θεός· γενηθήτω φῶς· καὶ ἐγένετο φῶς

Genesis 1:3 (NETS)

Genesis 1:3 (English Elpenor)
And God said, “Let light come into being.”  And light came into being. And God said, Let there be light, and there was light.

Genesis 1:4 (Tanakh)

 Genesis 1:4 (KJV)

Genesis 1:4 (NET)
And G-d saw the light, that it was good; and G-d divided the light from the darkness. And God saw the light, that it was good: and God divided the light from the darkness. God saw that the light was good, so God separated the light from the darkness.

Genesis 1:4 (Septuagint BLB)

Genesis 1:4 (Septuagint Elpenor)
καὶ εἶδεν ὁ θεὸς τὸ φῶς ὅτι καλόν καὶ διεχώρισεν ὁ θεὸς ἀνὰ μέσον τοῦ φωτὸς καὶ ἀνὰ μέσον τοῦ σκότους καὶ εἶδεν ὁ Θεὸς τὸ φῶς, ὅτι καλόν· καὶ διεχώρισεν ὁ Θεὸς ἀνὰ μέσον τοῦ φωτὸς καὶ ἀνὰ μέσον τοῦ σκότους

Genesis 1:4 (NETS)

Genesis 1:4 (English Elpenor)
And God saw the light, that it was good.  And God separated between the light and between the darkness. And God saw the light that it was good, and God divided between the light and the darkness.

Genesis 1:5 (Tanakh)

 Genesis 1:5 (KJV)

Genesis 1:5 (NET)
And G-d called the light Day, and the darkness He called Night And there was evening and there was morning, one day. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. God called the light “day” and the darkness “night.”  There was evening, and there was morning, marking the first day.

Genesis 1:5 (Septuagint BLB)

Genesis 1:5 (Septuagint Elpenor)
καὶ ἐκάλεσεν ὁ θεὸς τὸ φῶς ἡμέραν καὶ τὸ σκότος ἐκάλεσεν νύκτα καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα μία καὶ ἐκάλεσεν ὁ Θεὸς τὸ φῶς ἡμέραν καὶ τὸ σκότος ἐκάλεσε νύκτα. καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα μία

Genesis 1:5 (NETS)

Genesis 1:5 (English Elpenor)
And God called the light Day and the darkness he called Night.   And it came to be evening, and it came to be morning, day one. And God called the light Day, and the darkness he called Night, and there was evening and there was morning, the first day.

Genesis 1:6 (Tanakh)

 Genesis 1:6 (KJV)

Genesis 1:6 (NET)
And G-d said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters’. And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. God said, “Let there be an expanse in the midst of the waters and let it separate water from water.”

Genesis 1:6 (Septuagint BLB)

Genesis 1:6 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός γενηθήτω στερέωμα ἐν μέσῳ τοῦ ὕδατος καὶ ἔστω διαχωρίζον ἀνὰ μέσον ὕδατος καὶ ὕδατος καὶ ἐγένετο οὕτως Καὶ εἶπεν ὁ Θεός· γενηθήτω στερέωμα ἐν μέσῳ τοῦ ὕδατος καὶ ἔστω διαχωρίζον ἀνὰ μέσον ὕδατος καὶ ὕδατος. καὶ ἐγένετο οὕτως

Genesis 1:6 (NETS)

Genesis 1:6 (English Elpenor)
And God said, “Let a firmament come into being in the midst of the water, and let it be a separator between water and water.” And God said, Let there be a firmament in the midst of the water, and let it be a division between water and water, and it was so.

Genesis 1:7 (Tanakh)

 Genesis 1:7 (KJV)

Genesis 1:7 (NET)
And G-d made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. So God made the expanse and separated the water under the expanse from the water above it.  It was so.

Genesis 1:7 (Septuagint BLB)

Genesis 1:7 (Septuagint Elpenor)
καὶ ἐποίησεν ὁ θεὸς τὸ στερέωμα καὶ διεχώρισεν ὁ θεὸς ἀνὰ μέσον τοῦ ὕδατος ὃ ἦν ὑποκάτω τοῦ στερεώματος καὶ ἀνὰ μέσον τοῦ ὕδατος τοῦ ἐπάνω τοῦ στερεώματος καὶ ἐποίησεν ὁ Θεὸς τὸ στερέωμα, καὶ διεχώρισεν ὁ Θεὸς ἀνὰ μέσον τοῦ ὕδατος, ὃ ἦν ὑποκάτω τοῦ στερεώματος, καὶ ἀναμέσον τοῦ ὕδατος τοῦ ἐπάνω τοῦ στερεώματος.

Genesis 1:7 (NETS)

Genesis 1:7 (English Elpenor)
And God made the firmament, and God separated between the water that was under the firmament and between the water that was above the firmament. And God made the firmament, and God divided between the water which was under the firmament and the water which was above the firmament.

Genesis 1:8 (Tanakh)

 Genesis 1:8 (KJV)

Genesis 1:8 (NET)
And G-d called the firmament Heaven And there was evening and there was morning, a second day. And God called the firmament Heaven.  And the evening and the morning were the second day. God called the expanse “sky.”  There was evening, and there was morning, a second day.

Genesis 1:8 (Septuagint BLB)

Genesis 1:8 (Septuagint Elpenor)
καὶ ἐκάλεσεν ὁ θεὸς τὸ στερέωμα οὐρανόν καὶ εἶδεν ὁ θεὸς ὅτι καλόν καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα δευτέρα καὶ ἐκάλεσεν ὁ Θεὸς τὸ στερέωμα οὐρανόν. καὶ εἶδεν ὁ Θεός, ὅτι καλόν, καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα δευτέρα

Genesis 1:8 (NETS)

Genesis 1:8 (English Elpenor)
And God called the firmament Sky.  And God saw that it was good.  And it came to be evening, and it came to be morning, a second day. And God called the firmament Heaven, and God saw that it was good, and there was evening and there was morning, the second day.

Genesis 1:9 (Tanakh)

 Genesis 1:9 (KJV)

Genesis 1:9 (NET)
And G-d said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear’ And it was so. And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. God said, “Let the water under the sky be gathered to one place and let dry ground appear.”  It was so.

Genesis 1:9 (Septuagint BLB)

Genesis 1:9 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός συναχθήτω τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς συναγωγὴν μίαν καὶ ὀφθήτω ἡ ξηρά καὶ ἐγένετο οὕτως καὶ συνήχθη τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς τὰς συναγωγὰς αὐτῶν καὶ ὤφθη ἡ ξηρά Καὶ εἶπεν ὁ Θεός· συναχθήτω τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς συναγωγὴν μίαν, καὶ ὀφθήτω ἡ ξηρά. καὶ ἐγένετο οὕτως. καὶ συνήχθη τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς τὰς συναγωγὰς αὐτῶν, καὶ ὤφθη ἡ ξηρά

Genesis 1:9 (NETS)

Genesis 1:9 (English Elpenor)
And God said, “Let the water that is under the sky be gathered into one gathering, and let the dry land appear.”  And it became so.  And the water that was under the sky was gathered into their gatherings, and the dry land appeared. And God said, Let the water which is under the heaven be collected into one place, and let the dry land appear, and it was so.  And the water which was under the heaven was collected into its places, and the dry land appeared.

Genesis 1:10 (Tanakh)

 Genesis 1:10 (KJV)

Genesis 1:10 (NET)
And G-d called the dry land Earth, and the gathering together of the waters called He Seas; and G-d saw that it was good. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. God called the dry ground “land” and the gathered waters he called “seas.” God saw that it was good.

Genesis 1:10 (Septuagint BLB)

Genesis 1:10 (Septuagint Elpenor)
καὶ ἐκάλεσεν ὁ θεὸς τὴν ξηρὰν γῆν καὶ τὰ συστήματα τῶν ὑδάτων ἐκάλεσεν θαλάσσας καὶ εἶδεν ὁ θεὸς ὅτι καλόν καὶ ἐκάλεσεν ὁ Θεὸς τὴν ξηρὰν γῆν καὶ τὰ συστήματα τῶν ὑδάτων ἐκάλεσε θαλάσσας. καὶ εἶδεν ὁ Θεός, ὅτι καλόν

Genesis 1:10 (NETS)

Genesis 1:10 (English Elpenor)
And God called the dry land Earth, and the systems of the waters he called Seas.  And God saw that it was good. And God called the dry land Earth, and the gatherings of the waters he called Seas, and God saw that it was good.

Genesis 1:11 (Tanakh)

 Genesis 1:11 (KJV)

Genesis 1:11 (NET)
And G-d said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth’ And it was so. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. God said, “Let the land produce vegetation: plants yielding seeds and trees on the land bearing fruit with seed in it, according to their kinds.”  It was so.

Genesis 1:11 (Septuagint BLB)

Genesis 1:11 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός βλαστησάτω ἡ γῆ βοτάνην χόρτου σπεῗρον σπέρμα κατὰ γένος καὶ καθ᾽ ὁμοιότητα καὶ ξύλον κάρπιμον ποιοῦν καρπόν οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς καὶ ἐγένετο οὕτως καὶ εἶπεν ὁ Θεός· βλαστησάτω ἡ γῆ βοτάνην χόρτου σπεῖρον σπέρμα κατὰ γένος καὶ καθ᾿ ὁμοιότητα, καὶ ξύλον κάρπιμον ποιοῦν καρπόν, οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς. καὶ ἐγένετο οὕτως

Genesis 1:11 (NETS)

Genesis 1:11 (English Elpenor)
And God said, “Let the earth put forth herbaceous vegetation, seeding seed according to kind and according to likeness, and a fruit-bearing tree producing fruit of which its seed is in it according to kind, on the earth.”  And it became so. And God said, Let the earth bring forth the herb of grass bearing seed according to its kind and according to its likeness, and the fruit-tree bearing fruit whose seed is in it, according to its kind on the earth, and it was so.

Genesis 1:12 (Tanakh)

 Genesis 1:12 (KJV)

Genesis 1:12 (NET)
And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and G-d saw that it was good. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. The land produced vegetation—plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds.  God saw that it was good.

Genesis 1:12 (Septuagint BLB)

Genesis 1:12, 13a (Septuagint Elpenor)
καὶ ἐξήνεγκεν ἡ γῆ βοτάνην χόρτου σπεῗρον σπέρμα κατὰ γένος καὶ καθ᾽ ὁμοιότητα καὶ ξύλον κάρπιμον ποιοῦν καρπόν οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς καὶ εἶδεν ὁ θεὸς ὅτι καλόν καὶ ἐξήνεγκεν ἡ γῆ βοτάνην χόρτου σπεῖρον σπέρμα κατὰ γένος καὶ καθ᾿ ὁμοιότητα, καὶ ξύλον κάρπιμον ποιοῦν καρπόν, οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς (13) καὶ εἶδεν ὁ Θεός, ὅτι καλόν

Genesis 1:12 (NETS)

Genesis 1:12 (English Elpenor)
And the earth brought forth herbaceous vegetation, seeding seed according to kind and according to likeness, and a fruit-bearing tree producing fruit of which its seed is in it according to kind, on the earth.  And God saw that it was good. And the earth brought forth the herb of grass bearing seed according to its kind and according to its likeness, and the fruit tree bearing fruit whose seed is in it, according to its kind on the earth, and God saw that it was good.

Genesis 1:13 (Tanakh)

 Genesis 1:13 (KJV)

Genesis 1:13 (NET)
And there was evening and there was morning, a third day. And the evening and the morning were the third day. There was evening, and there was morning, a third day.

Genesis 1:13 (Septuagint BLB)

Genesis 1:13b (Septuagint Elpenor)
καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα τρίτη καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα τρίτη

Genesis 1:13 (NETS)

Genesis 1:13 (English Elpenor)
And it came to be evening, and it came to be morning, a third day. And there was evening and there was morning, the third day.

Genesis 1:14 (Tanakh)

 Genesis 1:14 (KJV)

Genesis 1:14 (NET)
And G-d said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years; And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: God said, “Let there be lights in the expanse of the sky to separate the day from the night, and let them be signs to indicate seasons and days and years,

Genesis 1:14 (Septuagint BLB)

Genesis 1:14 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ εἰς φαῦσιν τῆς γῆς τοῦ διαχωρίζειν ἀνὰ μέσον τῆς ἡμέρας καὶ ἀνὰ μέσον τῆς νυκτὸς καὶ ἔστωσαν εἰς σημεῗα καὶ εἰς καιροὺς καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτοὺς Καὶ εἶπεν ὁ Θεός· γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ εἰς φαῦσιν ἐπὶ τῆς γῆς, τοῦ διαχωρίζειν ἀνὰ μέσον τῆς ἡμέρας καὶ ἀνὰ μέσον τῆς νυκτός· καὶ ἔστωσαν εἰς σημεῖα καὶ εἰς καιροὺς καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτούς

Genesis 1:14 (NETS)

Genesis 1:14 (English Elpenor)
And God said, “Let luminaries come into being in the firmament of the sky for illumination of the earth, to separate between the day and between the night, and let them be for signs and for seasons and for days and for years, And God said, Let there be lights in the firmament of the heaven to give light upon the earth, to divide between day and night, and let them be for signs and for seasons and for days and for years.

Genesis 1:15 (Tanakh)

Genesis 1:15 (KJV)

Genesis 1:15 (NET)
and let them be for lights in the firmament of the heaven to give light upon the earth’ And it was so. And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. and let them serve as lights in the expanse of the sky to give light on the earth.”  It was so.

Genesis 1:15 (Septuagint BLB)

Genesis 1:15 (Septuagint Elpenor)
καὶ ἔστωσαν εἰς φαῦσιν ἐν τῷ στερεώματι τοῦ οὐρανοῦ ὥστε φαίνειν ἐπὶ τῆς γῆς καὶ ἐγένετο οὕτως καὶ ἔστωσαν εἰς φαῦσιν ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς. καὶ ἐγένετο οὕτως

Genesis 1:15 (NETS)

Genesis 1:15 (English Elpenor)
and let them be for illumination in the firmament of the sky so as to give light upon the earth.  And it became so. And let them be for light in the firmament of the heaven, so as to shine upon the earth, and it was so.

Genesis 1:16 (Tanakh)

 Genesis 1:16 (KJV)

Genesis 1:16 (NET)
And G-d made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. God made two great lights—the greater light to rule over the day and the lesser light to rule over the night.  He made the stars also.

Genesis 1:16 (Septuagint BLB)

Genesis 1:16 (Septuagint Elpenor)
καὶ ἐποίησεν ὁ θεὸς τοὺς δύο φωστῆρας τοὺς μεγάλους τὸν φωστῆρα τὸν μέγαν εἰς ἀρχὰς τῆς ἡμέρας καὶ τὸν φωστῆρα τὸν ἐλάσσω εἰς ἀρχὰς τῆς νυκτός καὶ τοὺς ἀστέρας καὶ ἐποίησεν ὁ Θεὸς τοὺς δύο φωστῆρας τοὺς μεγάλους, τὸν φωστῆρα τὸν μέγαν εἰς ἀρχὰς τῆς ἡμέρας καὶ τὸν φωστῆρα τὸν ἐλάσσω εἰς ἀρχὰς τῆς νυκτός, καὶ τοὺς ἀστέρας

Genesis 1:16 (NETS)

Genesis 1:16 (English Elpenor)
And God made the two great luminaries, the great luminary for rulership of the day and the lesser luminary for rulership of the night, and the stars. And God made the two great lights, the greater light for regulating the day and the lesser light for regulating the night, the stars also.

Genesis 1:17 (Tanakh)

 Genesis 1:17 (KJV)

Genesis 1:17 (NET)
And G-d set them in the firmament of the heaven to give light upon the earth, And God set them in the firmament of the heaven to give light upon the earth, God placed the lights in the expanse of the sky to shine on the earth,

Genesis 1:17 (Septuagint BLB)

Genesis 1:17 (Septuagint Elpenor)
καὶ ἔθετο αὐτοὺς ὁ θεὸς ἐν τῷ στερεώματι τοῦ οὐρανοῦ ὥστε φαίνειν ἐπὶ τῆς γῆς καὶ ἔθετο αὐτοὺς ὁ Θεὸς ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς

Genesis 1:17 (NETS)

Genesis 1:17 (English Elpenor)
And God set them in the firmament of the sky so as to give light upon the earth And God placed them in the firmament of the heaven, so as to shine upon the earth,

Genesis 1:18 (Tanakh)

 Genesis 1:18 (KJV)

Genesis 1:18 (NET)
and to rule over the day and over the night, and to divide the light from the darkness; and G-d saw that it was good. And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.

Genesis 1:18 (Septuagint BLB)

Genesis 1:18 (Septuagint Elpenor)
καὶ ἄρχειν τῆς ἡμέρας καὶ τῆς νυκτὸς καὶ διαχωρίζειν ἀνὰ μέσον τοῦ φωτὸς καὶ ἀνὰ μέσον τοῦ σκότους καὶ εἶδεν ὁ θεὸς ὅτι καλόν καὶ ἄρχειν τῆς ἡμέρας καὶ τῆς νυκτὸς καὶ διαχωρίζειν ἀνὰ μέσον τοῦ φωτὸς καὶ ἀνὰ μέσον τοῦ σκότους. καὶ εἶδεν ὁ Θεός, ὅτι καλόν

Genesis 1:18 (NETS)

Genesis 1:18 (English Elpenor)
and to rule the day and the night and to separate between the light and between the darkness.  And God saw that it was good. and to regulate day and night, and to divide between the light and the darkness.  And God saw that it was good.

Genesis 1:19 (Tanakh)

 Genesis 1:19 (KJV)

Genesis 1:19 (NET)
And there was evening and there was morning, a fourth day. And the evening and the morning were the fourth day. There was evening, and there was morning, a fourth day.

Genesis 1:19 (Septuagint BLB)

Genesis 1:19 (Septuagint Elpenor)
καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα τετάρτη καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα τετάρτη

Genesis 1:19 (NETS)

Genesis 1:19 (English Elpenor)
And it came to be evening, and it came to be morning, a fourth day. And there was evening and there was morning, the fourth day.

Matthew 5:45 (NET)

Matthew 5:45 (KJV)
so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους οπως γενησθε υιοι του πατρος υμων του εν ουρανοις οτι τον ηλιον αυτου ανατελλει επι πονηρους και αγαθους και βρεχει επι δικαιους και αδικους οπως γενησθε υιοι του πατρος υμων του εν τοις ουρανοις οτι τον ηλιον αυτου ανατελλει επι πονηρους και αγαθους και βρεχει επι δικαιους και αδικους

Matthew 5:47, 48 (NET)

Matthew 5:47, 48 (KJV)
And if you only greet your brothers, what more do you do?  Even the Gentiles do the same, don’t they? And if ye salute your brethren only, what do ye more than others? do not even the publicans so?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν και εαν ασπασησθε τους αδελφους υμων μονον τι περισσον ποιειτε ουχι και οι τελωναι ουτως ποιουσιν και εαν ασπασησθε τους φιλους υμων μονον τι περισσον ποιειτε ουχι και οι τελωναι ουτως ποιουσιν
So then, be perfect, as your heavenly Father is perfect. Be ye therefore perfect, even as your Father which is in heaven is perfect.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειος ἐστιν εσεσθε ουν υμεις τελειοι ωσπερ ο πατηρ υμων ο εν τοις ουρανοις τελειος εστιν εσεσθε ουν υμεις τελειοι ωσπερ ο πατηρ υμων ο εν τοις ουρανοις τελειος εστιν

[1] 2 Timothy 3:16, 17 (NET)

[2] Romans 5:12a (NET)

[3] Genesis 1:3 (Tanakh)

[4] Genesis 1:6, 7 (Tanakh)

[5] Genesis 1:9 (Tanakh)

[6] Genesis 1:9b (Elpenor)

[7] Genesis 1:11, 12 (Tanakh)

[8] The Byzantine Majority Text had the article τοις preceding heaven.  The NET parallel Greek text, NA28 and Stephanus Textus Receptus did not.

[9] The NET parallel Greek text and NA28 had ἐθνικοὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had τελωναι (KJV: publicans).

[10] The NET parallel Greek text and NA28 had ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ωσπερ (KJV: even as).

[11] The Stephanus Textus Receptus and Byzantine Majority Text had εν τοις (KJV: in) preceding heaven(ly).  The NET parallel Greek text and NA28 did not.

[12] From: The Social Construction of Reality, Introduction, by Peter L Berger and Thomas Luckmann, pp. 20, 21: “It is safe to say when sociologists today think of the sociology of knowledge, pro or con, they usually do so in terms of Mann­heim’s formulation of it…Mannheim’s understanding of the sociology of knowledge was much more far-reaching than Scheler’s, possibly because the confrontation with Marxism was more prominent in his work.  Society was here seen as determining not only the appearance but also the content of human ideation, with the exception of mathematics and at least parts of the natural sciences.”

Mannheim’s “exception” sounds like pandering to me.  The natural sciences are the most obvious examples of the social construction of reality, the very things the man in the street takes for granted.  “The man in the street does not ordinarily trouble himself about what is ‘real’ to him and about what he ‘knows’ unless he is stopped short by some sort of problem.  He takes his ‘reality’ and his ‘knowledge’ for granted” (ibid. p.14).

A woman, her reason clearly tormented by personal loss and grief, wrote an obituary blaming the chief law enforcement officers of her state and nation for not enforcing current medical opinion as stringently as she deemed appropriate.  She also judged, and hoped for the condemnation of, any who had not complied with that opinion. Did those who voted for these men truly expect them to use the power of their offices to enforce medical opinion as law?

I didn’t stumble across the obituary this woman wrote for her husband on my own.  It was presented to me as pamphleteering for the U.S. election in November.

And in mathematics: -7(-7) = 7(7) is true.

[13] One of the skills I learned from creation scientists was to actually listen to scientists, not as a student seeking “correct” answers to potential test questions but in a more open (and ultimately more critical) way.  Here are links to two short videos: Dr. Becky Smethurst explains the history of the social construction of reality of the wave-particle duality and speed of light.

To Make Holy, Part 8

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The next form of ἁγιάζω I want to consider is found in Jesus’ prayer to his Father: Set them apart (ἁγίασον, a form of ἁγιάζω) in the truth; your word is truth.[1]  But I’m making a slow pilgrimage through his prayer because I believe I can know his holiness here.  Jesus prayer continued (John 17:14, 15 NET):

I have given them your word, and the world has hated them, because they do not belong to the world, just as I do not belong to the world.  I am not asking you to take them out of the world, but that you keep them safe from the evil one.

The Greek words translated your word were τὸν λόγον σου.  Jesus had spoken to a Samaritan woman (John 4:39-42 NET):

Now many Samaritans[2] from that town believed in him because of the report of the woman who testified, “He told me everything I ever[3] did.”  So when the Samaritans[4] came to him, they began asking him to stay with them.  He stayed there two days, and because of his word many more believed.  They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one really is the Savior of the world.”[5]

The Greek words translated the report of the woman were τὸν λόγον τῆς γυναικὸς.  So I have the word of the woman to contrast with the word of Jesus’ father: Come, see a man who told me everything I ever did, the woman told her friends.  Surely he can’t be the Messiah (ὁ χριστός), can he?[6]  Her friends believed her enough to obey her: So[7] they left the town and began coming to him.[8]  I should back up to point out that the woman’s word which her friends obeyed was a relatively tentative presentation of Jesus’ word (John 4:25, 26 NET):

The woman said to [Jesus], “I know that Messiah[9] is coming” (the one called Christ); “whenever he comes, he will tell us everything.”[10]  Jesus said to her, “I, the one speaking to you, am he.”

The woman’s friends also demonstrated their faith in her word, a relatively tentative presentation of Jesus’ word, by asking Jesus to stay with them.  The Greek word translated to stay was μεῖναι (a form of μένω).  Other forms of μένω occur in Jesus’ teaching to his disciples (John 15:4 NET):

Remain (μείνατε, another form of μένω) in me, and I will remain in you.  Just as the branch cannot bear fruit by itself, unless it remains[11] (μένῃ, another form of μένω) in the vine, so neither can you unless you remain[12] (μένητε, another form of μένω) in me.

Jesus stayed (ἔμεινεν, another form of μένω) there two days, and because of his word (τὸν λόγον αὐτοῦ) many more believed.  After two days these Samaritans had acquired two important concepts: 1) They had learned to value Jesus’ word above that of the woman.  This is my daily prayer: “Please let any who read these essays hear your voice instead of mine.”  And, 2) they knew Jesus as the Savior of the world (ο σωτηρ του κοσμου).

These Samaritans didn’t know Jesus as a conqueror who would overthrow the Romans and bring the whole world into submission to the descendants of Israel.  They knew Him as the Savior of the world at a time when his own hand-picked disciples were chomping at the bit for Him to get down to the serious messianic business of overthrowing the Romans and restoring the kingdom to Israel.  And lest I suppose that these were just ignorant Samaritans, their knowledge agreed with the the word of God through Jesus and a much more spiritually mature John, one of the original twelve disciples: For God did not send his Son into the world to condemn the world, but that the world should be saved through him (σωθῇ ὁ κόσμος δι᾿ αὐτοῦ).[13]

Here is the next occurrence of λόγον in John’s Gospel narrative (John 5:24-30 NET):

“I tell you the solemn truth, the one who hears my message and believes the one who sent me has eternal life and will not be condemned (κρίσιν, a form of κρίσις), but has crossed over from death to life.  I tell you the solemn truth, a time is coming—and is now here—when the dead will hear[14] the voice of the Son of God, and those who hear will live.  For just as the Father has life in himself, thus he has granted the Son to have life in himself, and he has granted the Son authority to execute judgment (κρίσιν, a form of κρίσις), because he is the Son of Man.

“Do not be amazed at this, because a time is coming when all who are in the tombs will hear[15] his voice and will come out—the ones who have done what is good (ἀγαθὰ, a form of ἀγαθός) to the resurrection resulting in life, and the ones who have done what is evil (φαῦλα, a form of φαῦλος) to the resurrection resulting in condemnation (κρίσεως, another form of κρίσις).  I can do nothing on my own initiative.  Just as I hear, I judge (κρίνω), and my judgment (κρίσις) is just, because I do not seek my own will, but the will of the one[16] who sent me.

The Greek words translated my message were τὸν λόγον μου.  I assume that the dead, in the dead (νεκροὶ, a form of νεκρός) will hear the voice of the Son of God, referred to something more like what Paul meant when he wrote to believers in Ephesus: you were dead (νεκροὺς, another form of νεκρός) in your offenses and sins[17] (Ephesians 2:1-10).  And all who are in the tombs will hear his voice seems fairly obvious in its reference to something more like Matthew’s Gospel account (Matthew 27:50-53).  The implication is consistent that to hear Jesus’ word is a divinely facilitated activity: So then faith comes by hearing (ἀκοῆς, a form of ἀκοή), and hearing (ἀκοὴ) by the word (ρήματος, a form of ῥῆμα) of God.[18]

The human part in hearing is to sit and listen, or read and study as the case may be, rather than to hold one’s ears and flee in terror.  And if one is as slow and stupid as I have been, hearing may take longer relative to another less prone to argument.  One of my best teachers in college had been a mediocre student.  It made him very aware as a teacher of the information that had confused him as a student.

The dead will hear the voice of the Son of God who has been granted authority to execute judgment, because he is the Son of Man.  I can do nothing on my own initiative, the Judge proclaimed.  Just as I hear (ἀκούω), I judge (κρίνω), and my judgment (κρίσις) is just, because I do not seek my own will, but the will of the one who sent me…not…to condemn (κρίνῃ, a form of κρίνω) the world, but that the world should be saved through [me].  The words are important.

The Judge whom God sent that the world should be saved through him continued (John 5:36-40 NET):

I have a testimony greater than that from John (John 5:33-35; 1:6-8; 1:19-37; 3:22-36).  For the deeds that the Father has assigned me to complete—the deeds I[19] am now doing—testify about me that the Father has sent me.  And the Father who sent me has himself[20] testified about me.  You people have never heard (ἀκηκόατε, a form of ἀκούω) his voice nor seen his form at any time, nor do you have his word residing in you, because you do not believe the one whom he sent.  You study[21] the scriptures thoroughly because you think in them you possess eternal life (ζωὴν αἰώνιον), and it is these same scriptures that testify about me, but you are not willing to come to me so that you may have life.

The Greek words translated his word were τὸν λόγον αὐτοῦ, and residing was μενοντα (another form of μένω).  When I studied the Bible searching for rules to obey I wasn’t consciously seeking to know…the only true God, and Jesus Christ, whom [He] sent,[22] ἡ αἰώνιος ζωὴ, eternal life according to Jesus in prayer to his Father.   So despite my best efforts to curry favor with God by finding more and more rules to (dis-)obey, I did begin to know Him.  And it was a little frustrating to me that He showed mercy far too often rather than meting out the punishment the law required.

Why don’t you understand what I am saying? Jesus continued (John 8:43-47 NET):

It is because you cannot accept (ἀκούειν, another form of ἀκούω) my teaching.  You people are from your father the devil, and you want to do what your father desires.  He was a murderer from the beginning, and does not uphold the truth, because there is no truth in him.  Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies [Table].  But because I am telling you the truth, you do not believe me.  Who among you can prove me guilty of any sin?  If[23] I am telling you the truth, why don’t you believe me?  The one who belongs to God listens and responds to (ἀκούει, another form of ἀκούω) God’s words (ρήματα, another form of ῥῆμα).  You don’t listen and respond (ἀκούετε, another form of ἀκούω), because you don’t belong to God.”

The Greek words translated my teaching were τὸν λόγον τὸν ἐμόν.  Jesus spoke to those Judeans who had believed him, but this truth applies to all human beings not yet born from above.  And I would encourage those born from above to take it to heart as well.  I’ve heard some claim freedom from all residue of sin and the old nature, but it’s not my experience.  I agree with Paul that when I want to do good (καλόν, a form of καλός), evil (κακὸν, a form of κακός) is present with me.[24]  Evil doesn’t always win out, in the sense that it is what comes out of me, yet it is always an option but for the grace of God, the fruit of his Holy Spirit (Galatians 5:16-23).

I am not trying to get (ζητῶ, a form of ζητέω) praise for myself, Jesus continued (John 8:50-56 NET).

There is one who demands (ζητῶν, another form of ζητέω) it, and he also judges (κρίνων, a form of κρίνω).  I tell you the solemn truth, if anyone obeys (τηρήσῃ, a form of τηρέω) my teaching,[25] he will never see death.”[26]

Then[27] the Judeans responded, “Now we know you’re possessed by a demon!  Both Abraham and the prophets died, and yet you say, ‘If anyone obeys (τηρήσῃ, a form of τηρέω) my teaching, he will never experience death.’[28]  You aren’t greater than our father Abraham who died, are you?  And the prophets died too!  Who do you claim to be?” [Table]  Jesus replied, “If I glorify myself, my glory is worthless.  The one who glorifies[29] me is my Father, about whom you people say, ‘He is our[30] God.’  Yet you do not know him, but I know him.  If[31] I were to say that I do not know him, I would be a liar like you.[32]  But[33] I do know him, and I obey (τηρῶ, another form of τηρέω) his teaching.  Your father Abraham was overjoyed to see my day, and he saw it and was glad.”

The Greek words translated my teaching were τὸν ἐμὸν λόγον and τὸν λόγον μου respectively, and his teaching was τὸν λόγον αὐτοῦ.  Jesus continued (John 14:23-26 NET):

“If anyone loves me, he will obey (τηρήσει, another form of τηρέω) my word, and my Father will love him, and we will come to him and take up residence with him [Table].  The person who does not love me does not obey (τηρεῖ, another form of τηρέω) my words.  And the word you hear (ἀκούετε, another form of ἀκούω) is not mine, but the Father’s who sent me.

“I have spoken these things while staying (μένων, another form of μένω) with you.  But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and will cause you to remember everything I said to you [Table].

The Greek words translated my word were τὸν λόγον μου and my words were τοὺς λόγους μου.  When Jesus speaks, however, the word (ὁ λόγος) you hear is not mine (οὐκ ἔστιν ἐμὸς), but the Father’s who sent me.  He continued (John 15:1-4 NET):

I am the true vine and my Father is the gardener.  He takes away every branch that does not bear fruit in me.  He prunes every branch that bears fruit so that it will bear more fruit.  You are clean already because of the word that I have spoken to you.  Remain in me, and I will remain in you.  Just as the branch cannot bear fruit by itself, unless it remains in the vine, so neither can you unless you remain in me.

I think it’s prudent here to highlight all of the meanings of the Greek word translated takes away (αἴρει, a form of αἴρω): “to lift up, take up, pick up; to look up (in prayer); to move upward, raise vertically; to raise to a higher level; to take up and carry along; to lift up and carry away, remove; to take away, remove (no suggestion of lifting up); to bear with, endure; to carry, transport; to bear and uphold; to be dressed as an office-bearer; to cause to emerge.”  If one fears punishment for a failure to do good works then takes away may be an appropriate understanding of αἴρει.  And I have accepted this understanding uncritically until this very moment.

I plan to do a thorough word study of forms of αἴρω in another essay.  Here I’ll propose that if one has begun to know the love of God through Jesus Christ, There is no fear in love, but perfect love drives out fear, because fear has to do with punishment (κόλασιν, a form of κόλασις).[34]  In that light I’m willing to consider some of the other meanings of αἴρει that may describe the Father’s activity in my life better: “to lift up, take up, pick up; to move upward, raise vertically; to raise to a higher level; to take up and carry along; to bear with, endure; to carry, transport; to bear and uphold; to cause to emerge.”

The Greek words translated the word were τὸν λόγον.  The Greek word translated He prunes was καθαίρει (a form of καθαίρω), which means: “to make clean, purge, cleanse; to remove impurities and things undesirable; to sift, winnow (grain).”  It is essentially the verb form of the noun translated clean (καθαροί, a form of καθαρός), which means: “clear; pure, containing no foreign mixture (e.g., pure gold); morally pure, religiously pure; clean, free from dirt; released from the power of (an oath); free from guilt, innocent.”

Remember what I told you, Jesus continued, ‘A slave is not greater than his master.’  If they persecuted me, they will also persecute you.  If they obeyed (ἐτήρησαν, another form of τηρέω) my word, they will obey (τηρήσουσιν, another form of τηρέω) yours too.[35]  The Greek words translated my word were τὸν λόγον μου.

And finally Jesus prayed (John 17:6-8 NET):

I have revealed your name to the men you gave me out of the world.  They belonged to you, and you gave them to me, and they have obeyed (τετήρηκαν, another form of τηρέω) your word [Table].  Now they understand that everything you have given me comes[36] from you, because I have given them the words you have given[37] me.  They accepted them and really understand that I came from you, and they believed that you sent me.

The Greek words translated your word were τὸν λόγον σου.  And with this I’ve completed a fairly thorough examination of what Jesus meant by I have given them your word[38] (ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου) according to John’s Gospel narrative.  I want to return to examine other words in John 17:14 and 15 in more detail in other essays.

Tables comparing John 4:39, 40; 4:42; 4:30; 4:25; 15:4; 5:25; 5:28; 5:30; 5:36, 37; 8:46; 8:51, 52; 8:54, 55 and 17:7, 8 in the NET and KJV follow.

John 4:39, 40 (NET) John 4:39, 40 (KJV)
Now many Samaritans from that town believed in him because of the report of the woman who testified, “He told me everything I ever did.” And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἐκ δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν Σαμαριτῶν διὰ τὸν λόγον τῆς γυναικὸς μαρτυρούσης ὅτι εἶπεν μοι πάντα ἃ ἐποίησα εκ δε της πολεως εκεινης πολλοι επιστευσαν εις αυτον των σαμαρειτων δια τον λογον της γυναικος μαρτυρουσης οτι ειπεν μοι παντα οσα εποιησα εκ δε της πολεως εκεινης πολλοι επιστευσαν εις αυτον των σαμαρειτων δια τον λογον της γυναικος μαρτυρουσης οτι ειπεν μοι παντα οσα εποιησα
So when the Samaritans came to him, they began asking him to stay with them.  He stayed there two days, So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὡς οὖν ἦλθον πρὸς αὐτὸν οἱ Σαμαρῖται, ἠρώτων αὐτὸν μεῖναι παρ᾿ αὐτοῖς· καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας ως ουν ηλθον προς αυτον οι σαμαρειται ηρωτων αυτον μειναι παρ αυτοις και εμεινεν εκει δυο ημερας ως ουν ηλθον προς αυτον οι σαμαρειται ηρωτων αυτον μειναι παρ αυτοις και εμεινεν εκει δυο ημερας
John 4:42 (NET) John 4:42 (KJV)
They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one really is the Savior of the world.” And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τῇ τε γυναικὶ ἔλεγον |ὅτι| οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν, αὐτοὶ γὰρ ἀκηκόαμεν καὶ οἴδαμεν ὅτι οὗτος ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου τη τε γυναικι ελεγον οτι ουκετι δια την σην λαλιαν πιστευομεν αυτοι γαρ ακηκοαμεν και οιδαμεν οτι ουτος εστιν αληθως ο σωτηρ του κοσμου ο χριστος τη τε γυναικι ελεγον οτι ουκετι δια την σην λαλιαν πιστευομεν αυτοι γαρ ακηκοαμεν και οιδαμεν οτι ουτος εστιν αληθως ο σωτηρ του κοσμου ο χριστος
John 4:30 (NET) John 4:30 (KJV)
So they left the town and began coming to him. Then they went out of the city, and came unto him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐξῆλθον ἐκ τῆς πόλεως καὶ ἤρχοντο πρὸς αὐτόν εξηλθον ουν εκ της πολεως και ηρχοντο προς αυτον εξηλθον εκ της πολεως και ηρχοντο προς αυτον
John 4:25 (NET) John 4:25 (KJV)
The woman said to him, “I know that Messiah is coming” (the one called Christ); “whenever he comes, he will tell us everything.” The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
λέγει αὐτῷ ἡ γυνή· οἶδα ὅτι Μεσσίας ἔρχεται (ὁ λεγόμενος χριστός)· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ἅπαντα λεγει αυτω η γυνη οιδα οτι μεσσιας ερχεται ο λεγομενος χριστος οταν ελθη εκεινος αναγγελει ημιν παντα λεγει αυτω η γυνη οιδα οτι μεσιας ερχεται ο λεγομενος χριστος οταν ελθη εκεινος αναγγελει ημιν παντα
John 15:4 (NET) John 15:4 (KJV)
Remain in me, and I will remain in you.  Just as the branch cannot bear fruit by itself, unless it remains in the vine, so neither can you unless you remain in me. Abide in me, and I in you.  As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
μείνατε ἐν ἐμοί, καγὼ ἐν ὑμῖν. καθὼς τὸ κλῆμα οὐ δύναται καρπὸν φέρειν ἀφ᾿ ἑαυτοῦ ἐὰν μὴ μένῃ ἐν τῇ ἀμπέλῳ, οὕτως οὐδὲ ὑμεῖς ἐὰν μὴ ἐν ἐμοὶ μένητε μεινατε εν εμοι καγω εν υμιν καθως το κλημα ου δυναται καρπον φερειν αφ εαυτου εαν μη μεινη εν τη αμπελω ουτως ουδε υμεις εαν μη εν εμοι μεινητε μεινατε εν εμοι καγω εν υμιν καθως το κλημα ου δυναται καρπον φερειν αφ εαυτου εαν μη μεινη εν τη αμπελω ουτως ουδε υμεις εαν μη εν εμοι μεινητε
John 5:25 (NET) John 5:25 (KJV)
I tell you the solemn truth, a time is coming—and is now here—when the dead will hear the voice of the Son of God, and those who hear will live. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἔρχεται ὥρα καὶ νῦν ἐστιν ὅτε οἱ νεκροὶ ἀκούσουσιν τῆς φωνῆς τοῦ υἱοῦ τοῦ θεοῦ καὶ οἱ ἀκούσαντες ζήσουσιν αμην αμην λεγω υμιν οτι ερχεται ωρα και νυν εστιν οτε οι νεκροι ακουσονται της φωνης του υιου του θεου και οι ακουσαντες ζησονται αμην αμην λεγω υμιν οτι ερχεται ωρα και νυν εστιν οτε οι νεκροι ακουσονται της φωνης του υιου του θεου και οι ακουσαντες ζησονται
John 5:28 (NET) John 5:28 (KJV)
“Do not be amazed at this, because a time is coming when all who are in the tombs will hear his voice Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
μὴ θαυμάζετε τοῦτο, ὅτι ἔρχεται ὥρα ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσουσιν τῆς φωνῆς αὐτοῦ μη θαυμαζετε τουτο οτι ερχεται ωρα εν η παντες οι εν τοις μνημειοις ακουσονται της φωνης αυτου μη θαυμαζετε τουτο οτι ερχεται ωρα εν η παντες οι εν τοις μνημειοις ακουσονται της φωνης αυτου
John 5:30 (NET) John 5:30 (KJV)
I can do nothing on my own initiative.  Just as I hear, I judge, and my judgment is just, because I do not seek my own will, but the will of the one who sent me. I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οὐ δύναμαι ἐγὼ ποιεῖν ἀπ᾿ ἐμαυτοῦ οὐδέν· καθὼς ἀκούω κρίνω, καὶ ἡ κρίσις ἡ ἐμὴ δικαία ἐστίν, ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντος με ου δυναμαι εγω ποιειν απ εμαυτου ουδεν καθως ακουω κρινω και η κρισις η εμη δικαια εστιν οτι ου ζητω το θελημα το εμον αλλα το θελημα του πεμψαντος με πατρος ου δυναμαι εγω ποιειν απ εμαυτου ουδεν καθως ακουω κρινω και η κρισις η εμη δικαια εστιν οτι ου ζητω το θελημα το εμον αλλα το θελημα του πεμψαντος με πατρος
John 5:36, 37 (NET) John 5:36, 37 (KJV)
I have a testimony greater than that from John.  For the deeds that the Father has assigned me to complete—the deeds I am now doing—testify about me that the Father has sent me. But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἐγὼ δὲ ἔχω τὴν μαρτυρίαν μείζω τοῦ Ἰωάννου· τὰ γὰρ ἔργα ἃ δέδωκεν μοι ὁ πατὴρ ἵνα τελειώσω αὐτά, αὐτὰ τὰ ἔργα ἃ ποιῶ μαρτυρεῖ περὶ ἐμοῦ ὅτι ὁ πατήρ με ἀπέσταλκεν εγω δε εχω την μαρτυριαν μειζω του ιωαννου τα γαρ εργα α εδωκεν μοι ο πατηρ ινα τελειωσω αυτα αυτα τα εργα α εγω ποιω μαρτυρει περι εμου οτι ο πατηρ με απεσταλκεν εγω δε εχω την μαρτυριαν μειζω του ιωαννου τα γαρ εργα α εδωκεν μοι ο πατηρ ινα τελειωσω αυτα αυτα τα εργα α εγω ποιω μαρτυρει περι εμου οτι ο πατηρ με απεσταλκεν
And the Father who sent me has himself testified about me.  You people have never heard his voice nor seen his form at any time, And the Father himself, which hath sent me, hath borne witness of me.  Ye have neither heard his voice at any time, nor seen his shape.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ὁ πέμψας με πατὴρ ἐκεῖνος μεμαρτύρηκεν περὶ ἐμοῦ. οὔτε φωνὴν αὐτοῦ πώποτε ἀκηκόατε οὔτε εἶδος αὐτοῦ ἑωράκατε και ο πεμψας με πατηρ αυτος μεμαρτυρηκεν περι εμου ουτε φωνην αυτου ακηκοατε πωποτε ουτε ειδος αυτου εωρακατε και ο πεμψας με πατηρ αυτος μεμαρτυρηκεν περι εμου ουτε φωνην αυτου ακηκοατε πωποτε ουτε ειδος αυτου εωρακατε
John 8:46 (NET) John 8:46 (KJV)
Who among you can prove me guilty of any sin?  If I am telling you the truth, why don’t you believe me? Which of you convinceth me of sin?  And if I say the truth, why do ye not believe me?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετε μοι τις εξ υμων ελεγχει με περι αμαρτιας ει δε αληθειαν λεγω δια τι υμεις ου πιστευετε μοι τις εξ υμων ελεγχει με περι αμαρτιας ει δε αληθειαν λεγω δια τι υμεις ου πιστευετε μοι
John 8:51, 52 (NET) John 8:51, 52 (KJV)
I tell you the solemn truth, if anyone obeys my teaching, he will never see death.” Verily, verily, I say unto you, If a man keep my saying, he shall never see death.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα αμην αμην λεγω υμιν εαν τις τον λογον τον εμον τηρηση θανατον ου μη θεωρηση εις τον αιωνα αμην αμην λεγω υμιν εαν τις τον λογον τον εμον τηρηση θανατον ου μη θεωρηση εις τον αιωνα
Then the Judeans responded, “Now we know you’re possessed by a demon!  Both Abraham and the prophets died, and yet you say, ‘If anyone obeys my teaching, he will never experience death.’ Then said the Jews unto him, Now we know that thou hast a devil.  Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἶπον αὐτῷ οἱ Ἰουδαῖοι· νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. Ἀβραὰμ ἀπέθανεν καὶ οἱ προφῆται, καὶ σὺ λέγεις· ἐάν τις τὸν λόγον μου τηρήσῃ, οὐ μὴ γεύσηται θανάτου εἰς τὸν αἰῶνα ειπον ουν αυτω οι ιουδαιοι νυν εγνωκαμεν οτι δαιμονιον εχεις αβρααμ απεθανεν και οι προφηται και συ λεγεις εαν τις τον λογον μου τηρηση ου μη γευσεται θανατου εις τον αιωνα ειπον ουν αυτω οι ιουδαιοι νυν εγνωκαμεν οτι δαιμονιον εχεις αβρααμ απεθανεν και οι προφηται και συ λεγεις εαν τις τον λογον μου τηρηση ου μη γευσηται θανατου εις τον αιωνα
John 8:54, 55 (NET) John 8:54, 55 (KJV)
Jesus replied, “If I glorify myself, my glory is worthless.  The one who glorifies me is my Father, about whom you people say, ‘He is our God.’ Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀπεκρίθη Ἰησοῦς· ἐὰν ἐγὼ δοξάσω ἐμαυτόν, ἡ δόξα μου οὐδέν ἐστιν· ἔστιν ὁ πατήρ μου ὁ δοξάζων με, ὃν ὑμεῖς λέγετε ὅτι θεὸς |ἡμῶν| ἐστιν απεκριθη ιησους εαν εγω δοξαζω εμαυτον η δοξα μου ουδεν εστιν εστιν ο πατηρ μου ο δοξαζων με ον υμεις λεγετε οτι θεος υμων εστιν απεκριθη ιησους εαν εγω δοξαζω εμαυτον η δοξα μου ουδεν εστιν εστιν ο πατηρ μου ο δοξαζων με ον υμεις λεγετε οτι θεος ημων εστιν
Yet you do not know him, but I know him.  If I were to say that I do not know him, I would be a liar like you.  But I do know him, and I obey his teaching. Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ οὐκ ἐγνώκατε αὐτόν, ἐγὼ δὲ οἶδα αὐτόν. κὰν εἴπω ὅτι οὐκ οἶδα αὐτόν, ἔσομαι ὅμοιος ὑμῖν ψεύστης· ἀλλὰ οἶδα αὐτὸν καὶ τὸν λόγον αὐτοῦ τηρῶ και ουκ εγνωκατε αυτον εγω δε οιδα αυτον και εαν ειπω οτι ουκ οιδα αυτον εσομαι ομοιος υμων ψευστης αλλ οιδα αυτον και τον λογον αυτου τηρω και ουκ εγνωκατε αυτον εγω δε οιδα αυτον και εαν ειπω οτι ουκ οιδα αυτον εσομαι ομοιος υμων ψευστης αλλ οιδα αυτον και τον λογον αυτου τηρω
John 17:7, 8 (NET) John 17:7, 8 (KJV)
Now they understand that everything you have given me comes from you, Now they have known that all things whatsoever thou hast given me are of thee.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
νῦν ἔγνωκαν ὅτι πάντα ὅσα |δέδωκας| μοι παρὰ σοῦ εἰσιν νυν εγνωκαν οτι παντα οσα δεδωκας μοι παρα σου εστιν νυν εγνωκαν οτι παντα οσα δεδωκας μοι παρα σου εστιν
because I have given them the words you have given me.  They accepted them and really understand that I came from you, and they believed that you sent me. For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὅτι τὰ ρήματα ἃ ἔδωκας μοι δέδωκα αὐτοῖς, καὶ αὐτοὶ ἔλαβον καὶ ἔγνωσαν ἀληθῶς ὅτι παρὰ σοῦ ἐξῆλθον, καὶ ἐπίστευσαν ὅτι σύ με ἀπέστειλας οτι τα ρηματα α δεδωκας μοι δεδωκα αυτοις και αυτοι ελαβον και εγνωσαν αληθως οτι παρα σου εξηλθον και επιστευσαν οτι συ με απεστειλας οτι τα ρηματα α δεδωκας μοι δεδωκα αυτοις και αυτοι ελαβον και εγνωσαν αληθως οτι παρα σου εξηλθον και επιστευσαν οτι συ με απεστειλας

[1] John 17:17 (NET)

[2] In the NET parallel Greek text and NA28 Samaritans was spelled Σαμαριτῶν, and σαμαρειτων in the Stephanus Textus Receptus and Byzantine Majority Text.

[3] The NET parallel Greek text and NA28 had ἃ, where the Stephanus Textus Receptus and Byzantine Majority Text had οσα (KJV: that ever).

[4] In the NET parallel Greek text and NA28 Samaritans was spelled Σαμαρῖται, and σαμαρειται in the Stephanus Textus Receptus and Byzantine Majority Text.

[5] The Stephanus Textus Receptus and Byzantine Majority Text had ο χριστος (KJV: the Christ) following world.  The NET parallel Greek text and NA28 did not.

[6] John 4:29 (NET)

[7] The Stephanus Textus Receptus had ουν (KJV: Then) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[8] John 4:30 (NET)

[9] In the NET parallel Greek text, NA28 and Stephanus Textus Receptus Messiah was spelled Μεσσίας, and μεσιας in the Byzantine Majority Text.

[10] The NET parallel Greek text and NA28 had ἅπαντα here, where the Stephanus Textus Receptus and Byzantine Majority Text had παντα (KJV: all things).

[11] The NET parallel Greek text and NA28 had μένῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεινη (KJV: abide).

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

[13] John 3:17 (NET) Table

[14] The NET parallel Greek text and NA28 had ἀκούσουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ακουσονται (KJV: shall hear).  “THE MIDDLE VOICE IN THE NEW TESTAMENT,” by George J. Cline, Grace Theological Seminary, 1983

[15] The NET parallel Greek text and NA28 had ἀκούσουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ακουσονται (KJV: shall hear).

[16] The Stephanus Textus Receptus and Byzantine Majority Text had πατρος (KJV: Father) here.  The NET parallel Greek text and NA28 did not.

[17] Ephesians 2:1 (NET) Table

[18] Romans 10:17 (NKJV) Table

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

[20] The NET parallel Greek text and NA28 had ἐκεῖνος here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος.

[21] Though the NET parallel Greek text, NA28, Stephanus Textus Receptus and Byzantine Majority Text all had ἐραυνᾶτε here, the KJV translators treated it like the imperative ἐρευνήσατε (KJV: Search the scriptures), transforming Jesus’ observation into a command, a rule to obey.  A sign of the Protestant times circa 1611 or an early example of product placement advertising?  Addendum: July 14, 2020 – Somehow I missed that the Stephanus Textus Receptus and Byzantine Majority Text had ερευνατε here.

[22] John 17:3b (NET)

[23] The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: And) here.  The NET parallel Greek text and NA28 did not.

[24] Romans 7:21 (NET)

[25] The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding teaching and my.  The NET parallel Greek text and NA28 had τον preceding my only.

[26] The NET parallel Greek text, NA28, Stephanus Textus Receptus and Byzantine Majority Text had εἰς τὸν αἰῶνα (not translated in NET or KJV) here.  A note (134) in the NET translated it forever (2 Corinthians 5:1-10).

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

[28] The NET parallel Greek text, NA28, Stephanus Textus Receptus and Byzantine Majority Text had εἰς τὸν αἰῶνα (not translated in NET or KJV) here.  A note (143) in the NET translated it forever (2 Corinthians 5:1-10).

[29] The NET parallel Greek text and NA28 had δοξάσω here, where the Stephanus Textus Receptus and Byzantine Majority Text had δοξαζων (KJV: honoureth).

[30] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἡμῶν here, where the Stephanus Textus Receptus had υμων (KJV: your).

[31] The NET parallel Greek text and NA28 had κὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εαν (KJV: and if).

[32] The NET parallel Greek text and NA28 had ὑμῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had υμων (KJV: unto you).

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

[34] 1 John 4:18 (NET)

[35] John 15:20 (NET)

[36] The NET parallel Greek text and NA28 had εἰσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εστιν (KJV: are).

[37] The NET parallel Greek text and NA28 had ἔδωκας here, where the Stephanus Textus Receptus and Byzantine Majority Text had δεδωκας (KJV: thou gavest).

[38] John 17:14a (NET)

Father, Forgive Them – Part 6

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Three things stand out to me (Luke 23:32-34a Table; John 12:32, 33; Matthew 22:41-46):

Two other criminals were also led away to be executed with [Jesus].  So when they came to the place that is called “The Skull,” they crucified him there, along with the criminals, one on his right and one on his left.  [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”]

And I, when I am lifted up from the earth, will draw[1] all people to myself.”  (Now [Jesus] said this to indicate clearly what kind of death he was going to die.)

While the Pharisees were assembled, Jesus asked them a question: “What do you think about the Christ?  Whose son is he?”  They said, “The son of David.”[2]  He said to them, “How then does David[3] by the Spirit call him ‘Lord,’ saying, ‘The Lord said to my lord, “Sit at my right hand, until I put your enemies under your feet”’ [Table]?  If David[4] then calls him ‘Lord,’ how can he be his son?”  No one was able to answer him a word,[5] and from that day on no one dared to question him any longer.

A fourth thing is like the other three: And when he comes, Jesus promised concerning the Advocate, the Spirit of truth, he will prove the world wrong concerning sin and righteousness and judgment.[6]

So I have Jesus’ righteous prayer from the cross, his promise to draw all to Himself, our Father’s promise to put Jesus’ enemies under his feet and the promise that the Holy Spirit will prove wrong or reprove the world of sin, and of righteousness, and of judgment.[7]  This sketch outlines the work of God the Father, God the Son and God the Holy Spirit for salvation, work which precedes my faith that (Romans 3:23-26 KJV):

all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus [Table].

It adequately explains why Paul didn’t celebrate my faith as a worthy personal achievement: For by grace you are saved through faith,[8] and this is not from yourselves, it is the gift of God. [9]

I’m aware of the argument that this (τοῦτο) cannot refer to faith (πίστεως) because τοῦτο is neuter and πίστεως is feminine.  I’m not qualified to engage that argument so I’ll defer to Matthew Olliffe, “Is ‘Faith’ the ‘Gift of God’? Reading Ephesians 2:8-10 with the Ancients,” from The Gospel Coalition online.  An alternative view is presented by René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?,” from Dallas Theological Seminary online.  The only thing I feel qualified to comment on here was a rhetorical question: “Who would accuse a beggar of working by holding out his hand to receive a dollar bill?  No one!”[10]

I have disengaged from conversation with a person seeking alms by saying, “I’ll let you get back to work.”  The difference between us is that when I go to work my pay is guaranteed by law.  No matter how many hours the person seeking alms spends in the heat, the cold or the wet, there is no guarantee but the grace of God.  And more often than not I’ve been blessed in his name by those dependent upon Him for their next meal.

Whether the momentary faith that brings one into a relationship with Jesus Christ is ultimately “a gift from God or a human exercise,” faith (πίστις) is an aspect of the fruit of the Spirit (Galatians 5:22, 23 NET Table):

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness (πίστις), gentleness, and self-control.  Against such things there is no law.

The believer seeks to rely on the Holy Spirit’s faithfulness, as opposed to one’s own, as soon as possible: For all who are led by the Spirit of God are the sons of God.[11]  (Perhaps a new believer relies instinctively on the Holy Spirit’s faithfulness, until the religious mind leads one astray.)  Mr. López didn’t confine his objections to initial saving faith.  He continued with some discussion of sanctification, quoting Gary Nebeker: [12]

“An infused idea of faith engenders a less-than-balanced view of sanctification, i.e., victory in the spiritual life is viewed as a virtual guarantee.  If God gives believers faith to live the Christian life, then the difficult aspects of progressive holiness commanded in Scripture tend to be softpedaled.”66

If faith is a gift, then many commands in Scripture that exhort, command, prompt, and warn believers to live obediently become superfluous because the ultimate end of infused faith guarantees the sanctification of believers without their involvement.  Followed to its logical conclusion the gift-of-faith view lessens the urgency of putting forth effort to obey scriptural exhortations.

I may be more susceptible to a works religion than some, but “putting forth effort to obey scriptural exhortations” sounds to me like trying to have my own righteousness derived, if not from the law, from the exhortations, commands, prompts and warnings of the New Testament perceived as rules to be obeyed.  That does not sound like the one who practices the truth [who] comes to the light, so that it may be plainly evident that his deeds have been done in God.[13]  Nor does it sound like the one who has entered God’s rest (Hebrews 4:10-13):

For the one who enters God’s rest (κατάπαυσιν, a form of κατάπαυσις) has also rested (κατέπαυσεν, a form of καταπαύω) from his works, just as God did from his own works.  Thus we must make every effort to enter that rest (κατάπαυσιν), so that no one may fall by following the same pattern of disobedience (Numbers 13-14).  For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul[14] from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart.  And no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account.

It seems pertinent here to point out that we must make every effort (KJV: Let us labour) was Σπουδάσωμεν in Greek, a form of Σπουδάζω: “to hasten, hurry, use speed, act with speed; to be zealous, eager, diligent; to be busy; to become mentally unsettled.”  They [e.g., those who were influential] requested only that we remember the poor, Paul wrote believers in Galatia, the very thing I also was eager (ἐσπούδασα, another form of σπουδάζω) to do.[15]  I’ll suggest that being eager to enter God’s rest might be a better understanding than effort or labour.

Mr. López’s argument that “the ultimate end of infused faith guarantees the sanctification of believers without their involvement”[16] seems like a diabolical red herring to me since my primary “involvement” in my sanctification was to take charge and try to accomplish it myself by obeying rules.  If he referred instead to Bible study, I can’t say that any consideration of how faith is produced—whether as an outright gift or by other means of God’s grace—ever diminished my appetite for Bible study.

My life divides into two parts: 1) From reciting the sinner’s prayer to atheism (about 5 years of age to 17); and 2) asking to know the Lord if He was there to be known to the present (about 22 years of age to 66 currently).  In part one of my life I had a distaste for the Bible, almost nothing could compel me to regular study.  In part two, I’ve had such a hunger that almost nothing could dissuade me from regular Bible study; nothing except, sadly, marriage and family.  I was too busy then being promoted at work to my level of incompetence and at home trying to please my wife (another “promotion” to my level of incompetence).  But I consider this appetite for the Bible God’s answer to my prayer rather than a personal achievement.

“If God gives believers faith to live the Christian life, then the difficult aspects of progressive holiness commanded in Scripture tend to be softpedaled.”  Which of the two regimes Jesus contrasted does this Gary Nebeker quote sound most like?

Matthew 23:2-7 (NET) Matthew 11:25b-30 (NET)
The experts in the law and the Pharisees sit on Moses’[17] seat.  Therefore pay attention to what[18] they tell you[19] and do[20] it.  But do not do what they do, for they do not practice what they teach.  They tie up[21] heavy loads, hard to carry, and put them on men’s shoulders, but they[22] themselves are not willing even to lift a finger to move them.  They do all their deeds to be seen by people, for[23] they make their phylacteries wide and their tassels long.[24]  They love[25] the place of honor at banquets and the best seats in the synagogues and elaborate greetings in the marketplaces, and to have people call them ‘Rabbi.’[26] I praise you, Father, Lord of heaven and earth, because you have hidden[27] these things from the wise and intelligent, and have revealed them to little children.  Yes, Father, for this was your gracious will.  All things have been handed over to me by my Father.  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides to reveal him.  Come to me, all you who are weary and burdened, and I will give you rest (ἀναπαύσω, a form of ἀναπαύω).  Take my yoke on you and learn from me, because I am gentle[28] and humble in heart, and you will find rest (ἀνάπαυσιν, a form of ἀνάπαυσις) for your souls.  For my yoke is easy to bear, and my load is not hard to carry.

To my ear “the difficult aspects of progressive holiness” being “softpedaled” leans more toward heavy loads, hard to carry and an unwillingness even to lift a finger to move them, as it leans away from a yoke that is easy to bear and a load that is not hard to carry.

Mr. López considered, “true believers will never fail to live godly lives…because God, having infused them with faith, guarantees their sanctification throughout their lives,” a view that “diminishes the seriousness of the commands of Scripture for believers to pursue holiness.”[29]  Does God infusing me with his love through his Holy Spirit diminish the command You shall not murder?[30] Or is it the way He fulfills his command?  “[M]ost Christians do not understand,” an article titled Sanctification on The Alliance website acknowledged, “the fullness of the Holy Spirit in their lives.”[31]  The uncertainty expressed concerning sanctification in Mr. López’s article seems too accommodating to that majority.

Though my knowledge of Koine Greek syntax is insufficient to argue that—For by grace you are saved through faith, and this is not from yourselves, it is the gift of God—means that faith is not a gift from God, I have experienced by simple trial and error the difference between relying on my faith and resting in God’s own πίστις (NET: faithfulness), a fountain of water springing up to eternal life[32] as Jesus promised.  The writer of Hebrews encourages believers to enter this rest (Hebrews 3:12-14 NET):

See to it, brothers and sisters, that none of you has an evil, unbelieving heart that forsakes the living God.  But exhort one another each day, as long as it is called “Today,” that none of you may become hardened by sin’s deception.  For we have become partners with Christ, if in fact we hold our initial confidence (ὑποστάσεως, a form of ὑπόστασις) firm until the end.

It seems obvious to me now, this requires the continuous infusion of the faithfulness that is an aspect of the fruit of God’s Holy Spirit (not to mention his love, joy, peace, patience, kindness, goodness, gentleness and self-contol), rather than something I might conjure on my own (Ephesians 3:14-21 NET).

For this reason I kneel before the Father, [Table] from whom every family in heaven and on earth is named.  I pray that according to the wealth of his glory he will grant you to be strengthened with power through his Spirit in the inner person, [Table] that Christ will dwell in your hearts through faith, so that, because you have been rooted and grounded in love,[33] you will be able to comprehend with all the saints what is the breadth and length and height and depth, and thus to know the love of Christ that surpasses knowledge, so that you will be filled up to all the fullness of God.

Now to him who by the power that is working within us is able to do far beyond all that we ask or think, to him be the glory in the church and in Christ Jesus to all generations, forever and ever.  Amen [Table].

A table comparing Exodus 20:13 in the Tanakh, KJV and NET; and another comparing Exodus 20:13 (20:15) in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek follow.  Tables comparing Matthew 22:42, 43; 22:45; Ephesians 2:8; Hebrews 4:12; Matthew 23:2-7; 11:25; 11:29 and Ephesians 3:18 in the NET and KJV follow those.

Exodus 20:13 (Tanakh) Exodus 20:13 (KJV) Exodus 20:13 (NET)
Thou shalt not murder; Thou shalt not commit adultery; Thou shalt not steal; Thou shalt not bear false witness against thy neighbour. Thou shalt not kill. “You shall not murder.
Exodus 20:13 (Septuagint BLB) Exodus 20:15 (Septuagint Elpenor)
οὐ φονεύσεις οὐ φονεύσεις
Exodus 20:15 (NETS) Exodus 20:15 (English Elpenor)
You shall not murder. Thou shalt not kill.
Matthew 22:42, 43 (NET) Matthew 22:42, 43 (KJV)
“What do you think about the Christ?  Whose son is he?”  They said, “The son of David.” Saying, What think ye of Christ? whose son is he?  They say unto him, The son of David.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
λέγων· τί ὑμῖν δοκεῖ περὶ τοῦ χριστοῦ; τίνος υἱός ἐστιν; λέγουσιν αὐτῷ· τοῦ Δαυίδ λεγων τι υμιν δοκει περι του χριστου τινος υιος εστιν λεγουσιν αυτω του δαβιδ λεγων τι υμιν δοκει περι του χριστου τινος υιος εστιν λεγουσιν αυτω του δαυιδ
He said to them, “How then does David by the Spirit call him ‘Lord,’ saying, He saith unto them, How then doth David in spirit call him Lord, saying,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
λέγει αὐτοῖς· πῶς οὖν Δαυὶδ ἐν πνεύματι καλεῖ αὐτὸν κύριον λέγων λεγει αυτοις πως ουν δαβιδ εν πνευματι κυριον αυτον καλει λεγων λεγει αυτοις πως ουν δαυιδ εν πνευματι κυριον αυτον καλει λεγων
Matthew 22:45 (NET) Matthew 22:45 (KJV)
If David then calls him ‘Lord,’ how can he be his son?” If David then call him Lord, how is he his son?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰ οὖν Δαυὶδ καλεῖ αὐτὸν κύριον, πῶς υἱὸς αὐτοῦ ἐστιν ει ουν δαβιδ καλει αυτον κυριον πως υιος αυτου εστιν ει ουν δαυιδ καλει αυτον κυριον πως υιος αυτου εστιν
Ephesians 2:8 (NET) Ephesians 2:8 (KJV)
For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; For by grace are ye saved through faith; and that not of yourselves: it is the gift of God;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Τῇ γὰρ χάριτι ἐστε σεσῳσμένοι διὰ πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον τη γαρ χαριτι εστε σεσωσμενοι δια της πιστεως και τουτο ουκ εξ υμων θεου το δωρον τη γαρ χαριτι εστε σεσωσμενοι δια της πιστεως και τουτο ουκ εξ υμων θεου το δωρον
Hebrews 4:12 (NET) Hebrews 4:12 (KJV)
For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart. For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ζῶν γὰρ ὁ λόγος τοῦ θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας ζων γαρ ο λογος του θεου και ενεργης και τομωτερος υπερ πασαν μαχαιραν διστομον και διικνουμενος αχρι μερισμου ψυχης τε και πνευματος αρμων τε και μυελων και κριτικος ενθυμησεων και εννοιων καρδιας ζων γαρ ο λογος του θεου και ενεργης και τομωτερος υπερ πασαν μαχαιραν διστομον και διικνουμενος αχρι μερισμου ψυχης τε και πνευματος αρμων τε και μυελων και κριτικος ενθυμησεων και εννοιων καρδιας
Matthew 23:2-7 (NET) Matthew 23:2-7 (KJV)
The experts in the law and the Pharisees sit on Moses’ seat. Saying, The scribes and the Pharisees sit in Moses’ seat:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
λέγων· ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι λεγων επι της μωσεως καθεδρας εκαθισαν οι γραμματεις και οι φαρισαιοι λεγων επι της μωσεως καθεδρας εκαθισαν οι γραμματεις και οι φαρισαιοι
Therefore pay attention to what they tell you and do it.  But do not do what they do, for they do not practice what they teach. All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε· λέγουσιν γὰρ καὶ οὐ ποιοῦσιν παντα ουν οσα αν ειπωσιν υμιν τηρειν τηρειτε και ποιειτε κατα δε τα εργα αυτων μη ποιειτε λεγουσιν γαρ και ου ποιουσιν παντα ουν οσα εαν ειπωσιν υμιν τηρειν τηρειτε και ποιειτε κατα δε τα εργα αυτων μη ποιειτε λεγουσιν γαρ και ου ποιουσιν
They tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them. For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
δεσμεύουσιν δὲ φορτία βαρέα [καὶ δυσβάστακτα] καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, αὐτοὶ δὲ τῷ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά δεσμευουσιν γαρ φορτια βαρεα και δυσβαστακτα και επιτιθεασιν επι τους ωμους των ανθρωπων τω δε δακτυλω αυτων ου θελουσιν κινησαι αυτα δεσμευουσιν γαρ φορτια βαρεα και δυσβαστακτα και επιτιθεασιν επι τους ωμους των ανθρωπων τω δε δακτυλω αυτων ου θελουσιν κινησαι αυτα
They do all their deeds to be seen by people, for they make their phylacteries wide and their tassels long. But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσιν γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσιν τὰ κράσπεδα παντα δε τα εργα αυτων ποιουσιν προς το θεαθηναι τοις ανθρωποις πλατυνουσιν δε τα φυλακτηρια αυτων και μεγαλυνουσιν τα κρασπεδα των ιματιων αυτων παντα δε τα εργα αυτων ποιουσιν προς το θεαθηναι τοις ανθρωποις πλατυνουσιν δε τα φυλακτηρια αυτων και μεγαλυνουσιν τα κρασπεδα των ιματιων αυτων
They love the place of honor at banquets and the best seats in the synagogues And love the uppermost rooms at feasts, and the chief seats in the synagogues,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
φιλοῦσιν δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς φιλουσιν τε την πρωτοκλισιαν εν τοις δειπνοις και τας πρωτοκαθεδριας εν ταις συναγωγαις φιλουσιν τε την πρωτοκλισιαν εν τοις δειπνοις και τας πρωτοκαθεδριας εν ταις συναγωγαις
and elaborate greetings in the marketplaces, and to have people call them ‘Rabbi.’ And greetings in the markets, and to be called of men, Rabbi, Rabbi.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων ραββί και τους ασπασμους εν ταις αγοραις και καλεισθαι υπο των ανθρωπων ραββι ραββι και τους ασπασμους εν ταις αγοραις και καλεισθαι υπο των ανθρωπων ραββι ραββι
Matthew 11:25 (NET) Matthew 11:25 (KJV)
At that time Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and have revealed them to little children. At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν· ἐξομολογοῦμαι σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας αὐτὰ νηπίοις εν εκεινω τω καιρω αποκριθεις ο ιησους ειπεν εξομολογουμαι σοι πατερ κυριε του ουρανου και της γης οτι απεκρυψας ταυτα απο σοφων και συνετων και απεκαλυψας αυτα νηπιοις εν εκεινω τω καιρω αποκριθεις ο ιησους ειπεν εξομολογουμαι σοι πατερ κυριε του ουρανου και της γης οτι απεκρυψας ταυτα απο σοφων και συνετων και απεκαλυψας αυτα νηπιοις
Matthew 11:29 (NET) Matthew 11:29 (KJV)
Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἄρατε τὸν ζυγόν μου ἐφ᾿ ὑμᾶς καὶ μάθετε ἀπ᾿ ἐμοῦ, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν αρατε τον ζυγον μου εφ υμας και μαθετε απ εμου οτι πραος ειμι και ταπεινος τη καρδια και ευρησετε αναπαυσιν ταις ψυχαις υμων αρατε τον ζυγον μου εφ υμας και μαθετε απ εμου οτι πραος ειμι και ταπεινος τη καρδια και ευρησετε αναπαυσιν ταις ψυχαις υμων
Ephesians 3:18 (NET) Ephesians 3:18 (KJV)
you will be able to comprehend with all the saints what is the breadth and length and height and depth, May be able to comprehend with all saints what is the breadth, and length, and depth, and height;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἵνα ἐξισχύσητε καταλαβέσθαι σὺν πᾶσιν τοῖς ἁγίοις τί τὸ πλάτος καὶ μῆκος καὶ ὕψος καὶ βάθος, εν αγαπη ερριζωμενοι και τεθεμελιωμενοι ινα εξισχυσητε καταλαβεσθαι συν πασιν τοις αγιοις τι το πλατος και μηκος και βαθος και υψος εν αγαπη ερριζωμενοι και τεθεμελιωμενοι ινα εξισχυσητε καταλαβεσθαι συν πασιν τοις αγιοις τι το πλατος και μηκος και βαθος και υψος

[1] Condemnation or Judgment? – Part 8

[2] In the NET parallel Greek text, NA28 and Byzantine Majority Text David was spelled Δαυίδ, and δαβιδ in the Stephanus Textus Receptus.

[3] In the NET parallel Greek text, NA28 and Byzantine Majority Text David was spelled Δαυίδ, and δαβιδ in the Stephanus Textus Receptus.

[4] In the NET parallel Greek text, NA28 and Byzantine Majority Text David was spelled Δαυίδ, and δαβιδ in the Stephanus Textus Receptus.

[5] Since I’ve considered this recently it seems pertinent to note that the Pharisees did not answer Jesus’ quizzical allusion to his own incarnation by saying, “Oh, well, David was just being respectful to the future Messiah, calling him ‘sir’.”

[6] John 16:8 (NET)

[7] John 16:8b (KJV)

[8] The Stephanus Textus Receptus and Byzantine Majority Text had the article της preceding faith.  The NET parallel Greek text and NA28 did not.  A note (20) in the NET indicates that this difference might actually be significant.

[9] Ephesians 2:8 NET

[10] René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?,” IS FAITH CONSIDERED A WORK?, BIBLIOTHECA SACRA / July–September 2007, p266, from Dallas Theological Seminary

[11] Romans 8:14 (NET)

[12] René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?” THE CONFLICT: IF FAITH IS A GIFT, BIBLIOTHECA SACRA / July–September 2007, p. 275, from Dallas Theological Seminary

[13] John 3:21 (NET)

[14] The StephanusTextus Receptus and Byzantine Majority Text had τε και (KJV: and) following soul, where the NET parallel Greek text and NA28 had simply καὶ.

[15] Galatians 2:10 (NET)

[16] René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?” THE CONFLICT: IF FAITH IS A GIFT, BIBLIOTHECA SACRA / July–September 2007, p. 275, from Dallas Theological Seminary

[17] In the NET parallel Greek text and NA28 Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus and Byzantine Majority Text.

[18] The NET parallel Greek text, NA28 and Byzantine Majority Text had ὅσα ἐὰν here, where the Stephanus Textus Receptus had οσα αν (KJV: whatsoever).

[19] The Stephanus Textus Receptus and Byzantine Majority Text had τηρειν (KJV: observe) following tell you (KJV: bid you).  The NET parallel Greek text and NA28 did not.

[20] The NET parallel Greek text and NA28 had ποιήσατε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ποιειτε.

[21] The NET parallel Greek text and NA28 had δὲ (not translated in the NET) following tie up, where the Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: For).

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

[23] The NET parallel Greek text and NA28 had γαρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δὲ (KJV: But).

[24] The Stephanus Textus Receptus and Byzantine Majority Text had των ιματιων αυτων (KJV: of their garments) here.  The NET parallel Greek text and NA28 did not.

[25] The NET parallel Greek text and NA28 had δὲ (not translated in the NET) following they love, where the Stephanus Textus Receptus and Byzantine Majority Text had τε (KJV: And).

[26] The Stephanus Textus Receptus and Byzantine Majority Text had a second ραββι (KJV: Rabbi) here.  The NET parallel Greek text and NA28 did not.

[27] The NET parallel Greek text and NA28 had ἔκρυψας here, where the Stephanus Textus Receptus and Byzantine Majority Text had απεκρυψας (KJV: had hid).

[28] The NET parallel Greek text and NA28 had πραΰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had πραος (KJV: meek).

[29] René A. López, “IS FAITH A GIFT FROM GOD OR A HUMAN EXERCISE?” THE CONFLICT: IF FAITH IS A GIFT, BIBLIOTHECA SACRA / July–September 2007, p. 275, from Dallas Theological Seminary

[30] Exodus 20:13 (NET)

[31] Here is a link to a table comparing Presbyterian, Baptist and Christian & Missionary Alliance views of sanctification according to their own websites.

[32] John 4:14 (NET)

[33] The Stephanus Textus Receptus and Byzantine Majority Text had εν αγαπη ερριζωμενοι και τεθεμελιωμενοι (“in love rooted and grounded”) at the beginning of verse 18, where the NET parallel Greek text and NA28 had it (ἐν ἀγάπῃ ἐρριζωμένοι καὶ τεθεμελιωμένοι) at the end of verse 17.

Father, Son and Holy Spirit – Part 2

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Masoretic Text Septuagint
Psalm 110:1 (Tanakh) Psalm 110:1 (NET) Psalm 109:1 (NETS) Psalm 109:1 (English Elpenor)
The LORD (יְהֹוָ֨ה) said unto my Lord (לַֽאדֹנִ֗י), Sit thou at my right hand, until I make thine enemies thy footstool. A psalm of David.  Here is the Lord’s (yehôvâh, יהוה) proclamation to my lord (ʼâdôn, לאדני): “Sit down at my right hand until I make your enemies your footstool.” Pertaining to Dauid.  A Psalm.  The Lord (κύριος) said to my lord (κυρίῳ), “Sit on my right hand until I make your enemies a footstool for your feet.” [A Psalm of David.]  The Lord (Κύριος) said to my Lord (Κυρίῳ), Sit thou on my right hand, until I make thine enemies thy footstool.

This verse has compelled me to consider something more like trinitarianism to continue to believe that Jesus is יְהֹוָ֨ה (yehôvâh) come in human flesh.  A table comparing the two Hebrew words translated Lord in Morfix follows.  My procedure was the same: if I got no result using vowel points I used the word from the NET parallel Hebrew text without vowel points.

Psalm 110:1
Hebrew Tanakh Homographs English Definitions
יְהֹוָ֨ה יהוה The LORD יְהֹוָה (biblical) Jehovah, God, the Lord
הִוָּה to constitute
לַֽאדֹנִ֗י לאדני my Lord אֶדֶן windowsill; railway sleeper; (flowery) base, foundation
אֲדֹנָי God, the Lord

It seems odd to list אֶדֶן and אֲדֹנָי as homographs since they are so distinctly different, but אָדֹן occurred in Strong’s concordance as well.  I don’t know Hebrew well enough to do much more than report at this point.  Apparently this is not the only homograph of אֲדֹנָי.

Masoretic Text Septuagint
Genesis 15:1, 2 (Tanakh) Genesis 15:1, 2 (NET) Genesis 15:1, 2 (NETS) Genesis 15:1, 2 (English Elpenor)
After these things the word of HaShem (יְהֹוָה֙) came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’ After these things the Lord’s  (yehôvâh, יהוה) message came to Abram in a vision: “Fear not, Abram!  I am your shield and the one who will reward you in great abundance.” Now after these matters the Lord’s (κυρίου) word came to Abram in a vision, saying, “Do not be afraid, Abram; I am shielding you; your reward shall be very great.” AND after these things the word of the Lord (Κυρίου) came to Abram in a vision, saying, Fear not, Abram, I shield thee, thy reward shall be very great.
And Abram said: ‘O L-rd (אֲדֹנָ֤י) GOD (יֱהֹוִה֙), what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’ But Abram said, “O Sovereign (ʼădônây, אדני) Lord (yehôvih, יהוה), what will you give me since I continue to be childless, and my heir is Eliezer of Damascus?” But Abram was saying, “O Master (δέσποτα), what will you give me?  And I, I am going away childless; as for the son of Masek, my female homebred, he is Damascus Eliezer.” And Abram said, Master (δέσποτα) [and] Lord (Κύριε), what wilt thou give me? whereas I am departing without a child, but the son of Masek my home-born female slave, this Eliezer of Damascus [is mine heir.]

Morfix didn’t recognize any difference between the homographs אֲדֹנָֽי (ʼâdôn) and אֲדֹנָ֣י (ʼădônây), but I only got a result when I used the NET parallel Hebrew אדני without vowel points.

Psalm 110:1
Hebrew Tanakh Homographs English Definitions
לַֽאדֹנִ֗י לאדני my Lord אֶדֶן windowsill; railway sleeper; (flowery) base, foundation
אֲדֹנָי God, the Lord
Genesis 15:2
אֲדֹנָ֤י אדני L-rd אֶדֶן windowsill; railway sleeper; (flowery) base, foundation
אֲדֹנָי God, the Lord

The rabbis chose δέσποτα a form of δεσπότης, “lord, master, despot; owner of a ship; one who wields absolute authority and control,” for אֲדֹנָ֤י (ʼădônây).  In Psalm 110:1 they had chosen Κυρίῳ (Table2 below) a form of κύριος, “Lord, master, Sir, God; owner, someone who owns and controls (possessions); someone addressed as being of a higher social standing; someone who exercises absolute authority over someone else or something,” for לַֽאדֹנִ֗י (ʼâdôn).  The words are synonyms.  The rabbis’ choice of δέσποτα here avoided the awkward Κύριε Κύριε (Table6 below) and in the following example (Table12 below).

Masoretic Text Septuagint
Genesis 15:6-8 (Tanakh) Genesis 15: 6-8 (NET) Genesis 15: 6-8 (NETS) Genesis 15: 6-8 (English Elpenor)
And he believed in HaShem (בַּֽיהֹוָ֑ה); and He counted it to him for righteousness. Abram believed the Lord (yehôvâh, ביהוה), and the Lord credited it as righteousness to him. And Abraham believed God (θεῷ), and it was reckoned to him as righteousness. And Abram believed God (Θεῷ), and it was counted to him for righteousness.
And He said unto him: ‘I am HaShem (יְהֹוָ֗ה) that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.’ The Lord said to him, “I am the Lord (yehôvâh, יהוה) who brought you out from Ur of the Chaldeans to give you this land to possess.” Then he said to him, “I am the God (θεὸς) who brought you out of the country of the Chaldeans so as to give you this land to possess.” And he said to him, I am God (Θεὸς) that brought thee out of the land of the Chaldeans, so as to give thee this land to inherit.
And he said: ‘O L-rd (אֲדֹנָ֣י) GOD (יֱהֹוִ֔ה), whereby shall I know that I shall inherit it?’ But Abram said, “O Sovereign (ʼădônây, אדני) Lord (yehôvih, יהוה), by what can I know that I am to possess it?” But he said, “O Master (δέσποτα), Lord (κύριε), how shall I know that I shall possess it?” And he said, Master (Δέσποτα) [and] Lord (Κύριε), how shall I know that I shall inherit it?

The next occurrence of אֲדֹנָ֗י (ʼădônây) was not immediately followed by יֱהֹוִ֔ה (yehôvih); the rabbis chose κύριε rather than δέσποτα.

Masoretic Text Septuagint
Genesis 18:1-3 (Tanakh) Genesis 18:1-3 (NET) Genesis 18:1-3 (NETS) Genesis 18:1-3 (English Elpenor)
And HaShem (יְהֹוָ֔ה) appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day; The Lord (yehôvâh, יהוה) appeared to Abraham by the oaks of Mamre while he was sitting at the entrance to his tent during the hottest time of the day. AND God (θεὸς) appeared to him by the oak of Mambre, as he sat by the door of his tent at noon. AND God (Θεὸς) appeared to him by the oak of Mambre, as he sat by the door of his tent at noon.
and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth, Abraham looked up and saw three men standing across from him.  When he saw them he ran from the entrance of the tent to meet them and bowed low to the ground. And looking up with his eyes he saw, and see, three men stood over him.  And when he saw them, he ran forward from his tent door to meet them and did obeisance upon the ground And he lifted up his eyes and beheld, and lo! three men stood before him; and having seen them he ran to meet them from the door of his tent, and did obeisance to the ground.
and said: ‘My lord (אֲדֹנָ֗י), if now I have found favour in thy sight, pass not away, I pray thee, from thy servant. He said, “My lord (ʼădônây, אדני), if I have found favor in your sight, do not pass by and leave your servant. and said, “Lord (κύριε), if perchance I have found favor before you, do not pass by your servant. And he said, Lord (κύριε), if indeed I have found grace in thy sight, pass not by thy servant.

In the next occurrence יְהֹוָ֔ה (yehôvâh) was translated Κύριος and אֲדֹנָ֔י (ʼădônây) Κύριόν (another form of κύριος).

Masoretic Text Septuagint
Genesis 18:26, 27 (Tanakh) Genesis 18:26, 27 (NET) Genesis 18:26, 27 (NETS) Genesis 18:26, 27 (English Elpenor)
And HaShem (יְהֹוָ֔ה) said: ‘If I find in Sodom fifty righteous within the city, then I will forgive all the place for their sake.’ So the Lord (yehôvâh, יהוה) replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.” Then the Lord (κύριος) said, “If I find in Sodoma fifty righteous in the city, I will forgive the whole place for their sake.” And the Lord (Κύριος) said, If there should be in Sodom fifty righteous in the city, I will spare the whole city, and the whole place for their sakes.
And Abraham answered and said: ‘Behold now, I have taken upon me to speak unto the L-rd (אֲדֹנָ֔י), who am but dust and ashes. Then Abraham asked, “Since I have undertaken to speak to the Lord [ʼădônây, אדני] (although I am but dust and ashes), And Abraam said in reply, “Now I have begun to speak to the Lord (κύριον), though I am earth and ashes. And Abraam answered and said, Now I have begun to speak to my Lord (Κύριόν), and I am earth and ashes.

In the next example two occurrences of לַֽאדֹנָי֙ (ʼădônây) were translated κύριε (another form of κύριος) and אֲדֹנָ֔י (ʼădônây) κύριον, while the lone instance of יְהֹוָ֔ה (yehôvâh) was translated Κύριος.

Masoretic Text Septuagint
Genesis 18:30-33 (Tanakh) Genesis 18:30-33 (NET) Genesis 18:30-33 (NETS) Genesis 18:30-33 (English Elpenor)
And he said: ‘Oh, let not the L-rd (לַֽאדֹנָי֙) be angry, and I will speak.  Peradventure there shall thirty be found there.’  And He said: ‘I will not do it, if I find thirty there.’ Then Abraham said, “May the Lord (ʼădônây, לאדני) not be angry so that I may speak!  What if thirty are found there?”  He replied, “I will not do it if I find thirty there.” And he said, “Pardon, Lord (κύριε), if I should speak.  But if thirty should be found there?”  And he said, “I will not destroy it, if I find thirty there.” And he said, Will there be anything [against me], Lord (κύριε), if I shall speak? but if there be found there thirty?  And he said, I will not destroy it for the thirty’s sake.
And he said: ‘Behold now, I have taken upon me to speak unto the L-rd (אֲדֹנָ֔י).  Peradventure there shall be twenty found there.’  And He said: ‘I will not destroy it for the twenty’s sake.’ Abraham said, “Since I have undertaken to speak to the Lord (ʼădônây, אדני), what if only twenty are found there?”  He replied, “I will not destroy it for the sake of the twenty.” And he said, “Since I am compelled to speak to the Lord (κύριον)—and if twenty should be found there?”  And he said, “On account of the twenty I will not destroy it.” And he said, Since I am able to speak to the Lord (κύριον), what if there should be found there twenty?  And he said, I will not destroy it, if I should find there twenty.
And he said: ‘Oh, let not the L-rd (לַֽאדֹנָי֙) be angry, and I will speak yet but this once.  Peradventure ten shall be found there.’  And He said: ‘I will not destroy it for the ten’s sake.’ Finally Abraham said, “May the Lord (ʼădônây, לאדני) not be angry so that I may speak just once more.  What if ten are found there?”  He replied, “I will not destroy it for the sake of the ten.” And he said, “Pardon, Lord (κύριε), if I should speak once more.  But if ten should be found there?”  And he said, “On account of the ten I will not destroy it.” And he said, Will there be anything [against me], Lord (κύριε), if I speak yet once? but if there should be found there ten?  And he said, I will not destroy it for the ten’s sake.
And HaShem (יְהֹוָ֔ה) went His way, as soon as He had left off speaking to Abraham; and Abraham returned unto his place. The Lord (yehôvâh, יהוה) went on his way when he had finished speaking to Abraham.  Then Abraham returned home. Then the Lord (κύριος) went away, when he had left off speaking to Abraam, and Abraam returned to his place. And the Lord (Κύριος) departed, when he left off speaking to Abraam, and Abraam returned to his place.

The next occurrence of אֲדֹנַ֗י (ʼâdôn) was translated κύριοι (another form of κύριος).

Masoretic Text Septuagint
Genesis 19:1, 2 (Tanakh) Genesis 19:1, 2 (NET) Genesis 19:1, 2 (NETS) Genesis 19:1, 2 (English Elpenor)
And the two angels came to Sodom at even; and Lot sat in the gate of Sodom; and Lot saw them, and rose up to meet them; and he fell down on his face to the earth; The two angels came to Sodom in the evening while Lot was sitting in the city’s gateway.  When Lot saw them, he got up to meet them and bowed down with his face toward the ground. Now the two angels came to Sodoma at evening, and Lot was sitting beside the gate of Sodoma.  And when Lot saw them he rose to meet them and did obeisance with his face upon the ground AND the two angels came to Sodom at evening.  And Lot sat by the gate of Sodom, and Lot having seen them, rose up to meet them, and he worshipped with his face to the ground, and said,
and he said: ‘Behold now, my lords (אֲדֹנַ֗י), turn aside, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your way.’  And they said: ‘Nay; but we will abide in the broad place all night.’ He said, “Here, my lords (ʼâdôn, אדני), please turn aside to your servant’s house.  Stay the night and wash your feet.  Then you can be on your way early in the morning.”  “No,” they replied, “we’ll spend the night in the town square.” and said, “Here, lords (κύριοι), turn aside to your servant’s house, and find lodging, and wash your feet, and when you have risen early you will depart on your way.”  They, however, said, “No, but we will find lodging in the street.” Lo! [my] lords (κύριοι), turn aside to the house of your servant, and rest from your journey, and wash your feet, and having risen early in the morning ye shall depart on your journey.  And they said, Nay, but we will lodge in the street.

In the next example אֲדֹנָֽי (ʼâdôn) was translated κύριε (another form of κύριος).

Masoretic Text Septuagint
Genesis 19:16-18 (Tanakh) Genesis 19: 16-18 (NET) Genesis 19: 16-18 (NETS) Genesis 19: 16-18 (English Elpenor)
But he lingered; and the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; HaShem (יְהֹוָ֖ה) being merciful unto him.  And they brought him forth, and set him without the city. When Lot hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord (yehôvâh, יהוה) had compassion on them.  They led them away and placed them outside the city. And they were confounded, and the angels seized his hand and his wife’s hand and his daughters’ hands, as the Lord (κύριον) spared him. And they were troubled, and the angels laid hold on his hand, and the hand of his wife, and the hands of his two daughters, in that the Lord (Κύριον) spared him.
And it came to pass, when they had brought them forth abroad, that he said: ‘Escape for thy life; look not behind thee, neither stay thou in all the Plain; escape to the mountain, lest thou be swept away.’ When they had brought them outside, they said, “Run for your lives!  Don’t look behind you or stop anywhere in the valley!  Escape to the mountains or you will be destroyed!” And it came about when they had brought them outside, that then they said, “In saving, save your own soul; do not look around backwards or stop in the whole region round about; get safely to the mountain, that you not be included.” And it came to pass when they brought them out, that they said, Save thine own life by all means; look not round to that which is behind, nor stay in all the country round about, escape to the mountain, lest perhaps thou be overtaken together with them.
And Lot said unto them: ‘Oh, not so, my lord (אֲדֹנָֽי); But Lot said to them, “No, please, Lord (ʼâdôn, אדני)! But Lot said to them, “I pray, Lord (κύριε), And Lot said to them, I pray, Lord (κύριε),

The distinction between the homographs אֲדֹנָ֣י (ʼădônây) and אֲדֹנָֽי (ʼâdôn) seems to be a matter of vowel points and context.  I can understand why a religious mind might wish to make this distinction.  I was highly offended that my third grade spelling book presented God as a spelling word.  I still wanted a good grade, so I compromised.  Every time I practiced spelling God (and on the spelling test itself) I drew lines radiating out from His name, like rays of sunlight.  The rabbis who translated the Septuagint don’t seem to have recognized any distinction between אֲדֹנָ֣י (ʼădônây) and אֲדֹנָֽי (ʼâdôn).  So far most occurrences were translated with forms of Κύριος.

Reference Chabad.org NET Strong’s BLB Elpenor
Psalm 110:1 לַֽאדֹנִ֗י לאדני ʼâdôn κυρίῳ Κυρίῳ
Genesis 18:3 אֲדֹנָ֗י אדני ʼădônây κύριε κύριε
Genesis 18:27 אֲדֹנָ֔י אדני ʼădônây κύριον Κύριόν
Genesis 18:30 לַֽאדֹנָי֙ לאדני ʼădônây κύριε κύριε
Genesis 18:31 אֲדֹנָ֔י אדני ʼădônây κύριον κύριον
Genesis 18:32 לַֽאדֹנָי֙ לאדני ʼădônây κύριος Κύριος
Genesis 19:2 אֲדֹנַ֗י אדני ʼâdôn κύριοι κύριοι
Genesis 19:18 אֲדֹנָֽי אדני ʼâdôn κύριε κύριε

The two exceptions occurred when the honorific אֲדֹנָ֤י (ʼădônây) was followed immediately by a form of the Name (יֱהֹוִה֙).

Reference Chabad.org NET Strong’s BLB Elpenor
Genesis 15:2 אֲדֹנָ֤י אדני ʼădônây δέσποτα δέσποτα
Genesis 15:8 אֲדֹנָ֣י אדני ʼădônây δέσποτα Δέσποτα

If this pattern of translation holds I’ll assume that the distinction between אֲדֹנָ֣י (ʼădônây) and אֲדֹנָֽי (ʼâdôn) originated sometime after the Old Testament was translated from Hebrew into Greek.  This study highlights another issue for me.  The superstition regarding the Name (יְהֹוָ֨ה) predates the Greek translation of the Old Testament.  The rabbis didn’t transliterate יְהֹוָ֨ה (yehôvâh) and יֱהֹוִה֙ (yehôvih) into Greek[1] but chose a form of Κύριος more often than not.

Reference Chabad.org NET Strong’s BLB Elpenor
Psalm 110:1 יְהֹוָ֨ה יהוה yehôvâh κύριος Κύριος
Genesis 15:1 יְהֹוָה֙ יהוה yehôvâh κυρίου Κυρίου
Genesis 15:2 יֱהֹוִה֙ יהוה yehôvih -na- Κύριε
Genesis 15:8 יֱהֹוִ֔ה יהוה yehôvih κύριε Κύριε
Genesis 18:26 יְהֹוָ֔ה יהוה yehôvâh κύριος Κύριος
Genesis 18:33 יְהֹוָ֔ה יהוה yehôvâh κύριος Κύριος
Genesis 19:16 יְהֹוָ֖ה יהוה yehôvâh κύριον Κύριον

There were three exceptions:

Reference Chabad.org NET Strong’s BLB Elpenor
Genesis 15:6 בַּֽיהֹוָ֑ה ביהוה yehôvâh θεῷ Θεῷ
Genesis 15:7 יְהֹוָ֗ה יהוה yehôvâh θεὸς Θεὸς
Genesis 18:1 יְהֹוָ֔ה יהוה yehôvâh θεὸς Θεὸς

I intend to become much more familiar with the Greek translation of יְהֹוָ֨ה (yehôvâh) and יֱהֹוִה֙ (yehôvih) in subsequent essays.

Tables comparing Psalm 110:1; Genesis 15:1; 15:2; 15:6; 15:7; 15:8; 18:1; 18:2; 18:3; 18:26; 18:27; 18:30; 18:31; 18:32; 18:33; 19:1; 19:2; 19:16; 19:17 and 19:18 in the Tanakh, KJV and NET; and tables comparing Psalm 110:1 (109:1); Genesis 15:1; 15:2; 15:6; 15:7; 15:8; 18:1; 18:2; 18:3; 18:26; 18:27; 18:30; 18:31; 18:32; 18:33; 19:1; 19:2; 19:16; 19:17 and 19:18 in the BLB and Elpenor versions of the Septuagint follow.

Psalm 110:1 (Tanakh) Psalm 110:1 (KJV) Psalm 110:1 (NET)
The LORD (יְהֹוָ֨ה) said unto my Lord (לַֽאדֹנִ֗י), Sit thou at my right hand, until I make thine enemies thy footstool. A Psalm of David.  The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. A psalm of David.  Here is the Lord’s (יהוה) proclamation to my lord (לאדני): “Sit down at my right hand until I make your enemies your footstool.”
Psalm 110:1 (Septuagint BLB) Psalm 109:1 (Septuagint Elpenor)
τῷ Δαυιδ ψαλμός εἶπεν ὁ κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου Ψαλμὸς τῷ Δαυΐδ. – ΕΙΠΕΝ ὁ Κύριος τῷ Κυρίῳ μου· κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου
Psalm 109:1 (NETS) Psalm 109:1 (English Elpenor)
Pertaining to Dauid.  A Psalm.  The Lord said to my lord, “Sit on my right hand until I make your enemies a footstool for your feet.” [A Psalm of David.]  The Lord said to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool.
Genesis 15:1 (Tanakh) Genesis 15:1 (KJV) Genesis 15:1 (NET)
After these things the word of HaShem came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’ After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. After these things the Lord’s message came to Abram in a vision: “Fear not, Abram!  I am your shield and the one who will reward you in great abundance.”
Genesis 15:1 (Septuagint BLB) Genesis 15:1 (Septuagint Elpenor)
μετὰ δὲ τὰ ῥήματα ταῦτα ἐγενήθη ῥῆμα κυρίου πρὸς Αβραμ ἐν ὁράματι λέγων μὴ φοβοῦ Αβραμ ἐγὼ ὑπερασπίζω σου ὁ μισθός σου πολὺς ἔσται σφόδρα ΜΕΤΑ δὲ τὰ ρήματα ταῦτα ἐγενήθη ρῆμα Κυρίου πρὸς ῞Αβραμ ἐν ὁράματι, λέγων· μὴ φοβοῦ ῞Αβραμ, ἐγὼ ὑπερασπίζω σου· ὁ μισθός σου πολὺς ἔσται σφόδρα
Genesis 15:1 (NETS) Genesis 15:1 (English Elpenor)
Now after these matters the Lord’s word came to Abram in a vision, saying, “Do not be afraid, Abram; I am shielding you; your reward shall be very great.” AND after these things the word of the Lord came to Abram in a vision, saying, Fear not, Abram, I shield thee, thy reward shall be very great.
Genesis 15:2 (Tanakh) Genesis 15:2 (KJV) Genesis 15:2 (NET)
And Abram said: ‘O L-rd GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’ And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? But Abram said, “O Sovereign Lord, what will you give me since I continue to be childless, and my heir is Eliezer of Damascus?”
Genesis 15:2 (Septuagint BLB) Genesis 15:2 (Septuagint Elpenor)
λέγει δὲ Αβραμ δέσποτα τί μοι δώσεις ἐγὼ δὲ ἀπολύομαι ἄτεκνος ὁ δὲ υἱὸς Μασεκ τῆς οἰκογενοῦς μου οὗτος Δαμασκὸς Ελιεζερ λέγει δὲ ῞Αβραμ· δέσποτα Κύριε, τί μοι δώσεις; ἐγὼ δὲ ἀπολύομαι ἄτεκνος· ὁ δὲ υἱὸς Μασὲκ τῆς οἰκογενοῦς μου, οὗτος Δαμασκὸς ᾿Ελιέζερ
Genesis 15:2 (NETS) Genesis 15:2 (English Elpenor)
But Abram was saying, “O Master, what will you give me?  And I, I am going away childless; as for the son of Masek, my female homebred, he is Damascus Eliezer.” And Abram said, Master [and] Lord, what wilt thou give me? whereas I am departing without a child, but the son of Masek my home-born female slave, this Eliezer of Damascus [is mine heir.]
Genesis 15:6 (Tanakh) Genesis 15:6 (KJV) Genesis 15:6 (NET)
And he believed in HaShem; and He counted it to him for righteousness. And he believed in Jehovah; and he reckoned it to him for righteousness. Abram believed the Lord, and the Lord credited it as righteousness to him.
Genesis 15:6 (Septuagint BLB) Genesis 15:6 (Septuagint Elpenor)
καὶ ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην
Genesis 15:6 (NETS) Genesis 15:6 (English Elpenor)
And Abram believed God, and it was reckoned to him as righteousness. And Abram believed God, and it was counted to him for righteousness.
Genesis 15:7 (Tanakh) Genesis 15:7 (KJV) Genesis 15:7 (NET)
And He said unto him: ‘I am HaShem that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.’ And he said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it. The Lord said to him, “I am the Lord who brought you out from Ur of the Chaldeans to give you this land to possess.”
Genesis 15:7 (Septuagint BLB) Genesis 15:7 (Septuagint Elpenor)
εἶπεν δὲ πρὸς αὐτόν ἐγὼ ὁ θεὸς ὁ ἐξαγαγών σε ἐκ χώρας Χαλδαίων ὥστε δοῦναί σοι τὴν γῆν ταύτην κληρονομῆσαι εἶπε δὲ πρὸς αὐτόν· ἐγὼ ὁ Θεὸς ὁ ἐξαγαγών σε ἐκ χώρας Χαλδαίων, ὥστε δοῦναί σοι τὴν γῆν ταύτην κληρονομῆσαι
Genesis 15:7 (NETS) Genesis 15:7 (English Elpenor)
Then he said to him, “I am the God who brought you out of the country of the Chaldeans so as to give you this land to possess.” And he said to him, I am God that brought thee out of the land of the Chaldeans, so as to give thee this land to inherit.
Genesis 15:8 (Tanakh) Genesis 15:8 (KJV) Genesis 15:8 (NET)
And he said: ‘O L-rd GOD, whereby shall I know that I shall inherit it?’ And he said, Lord GOD, whereby shall I know that I shall inherit it? But Abram said, “O Sovereign Lord, by what can I know that I am to possess it?”
Genesis 15:8 (Septuagint BLB) Genesis 15:8 (Septuagint Elpenor)
εἶπεν δέ δέσποτα κύριε κατὰ τί γνώσομαι ὅτι κληρονομήσω αὐτήν εἶπε δέ, Δέσποτα Κύριε, κατὰ τί γνώσομαι ὅτι κληρονομήσω αὐτήν
Genesis 15:8 (NETS) Genesis 15:8 (English Elpenor)
But he said, “O Master, Lord, how shall I know that I shall possess it?” And he said, Master [and] Lord, how shall I know that I shall inherit it?
Genesis 18:1 (Tanakh) Genesis 18:1 (KJV) Genesis 18:1 (NET)
And HaShem appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day; And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day; The Lord appeared to Abraham by the oaks of Mamre while he was sitting at the entrance to his tent during the hottest time of the day.
Genesis 18:1 (Septuagint BLB) Genesis 18:1 (Septuagint Elpenor)
ὤφθη δὲ αὐτῷ ὁ θεὸς πρὸς τῇ δρυὶ τῇ Μαμβρη καθημένου αὐτοῦ ἐπὶ τῆς θύρας τῆς σκηνῆς αὐτοῦ μεσημβρίας ΩΦΘΗ δὲ αὐτῷ ὁ Θεὸς πρὸς τῇ δρυΐ τῇ Μαμβρῇ, καθημένου αὐτοῦ ἐπὶ τῆς θύρας τῆς σκηνῆς αὐτοῦ μεσημβρίας
Genesis 18:1 (NETS) Genesis 18:1 (English Elpenor)
Now God appeared to him near the oak of Mambre, while he was sitting at the door of his tent midday. AND God appeared to him by the oak of Mambre, as he sat by the door of his tent at noon.
Genesis 18:2 (Tanakh) Genesis 18:2 (KJV) Genesis 18:2 (NET)
and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth, And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground, Abraham looked up and saw three men standing across from him. When he saw them he ran from the entrance of the tent to meet them and bowed low to the ground.
Genesis 18:2 (Septuagint BLB) Genesis 18:2 (Septuagint Elpenor)
ἀναβλέψας δὲ τοῗς ὀφθαλμοῗς αὐτοῦ εἶδεν καὶ ἰδοὺ τρεῗς ἄνδρες εἱστήκεισαν ἐπάνω αὐτοῦ καὶ ἰδὼν προσέδραμεν εἰς συνάντησιν αὐτοῗς ἀπὸ τῆς θύρας τῆς σκηνῆς αὐτοῦ καὶ προσεκύνησεν ἐπὶ τὴν γῆν ἀναβλέψας δὲ τοῖς ὀφθαλμοῖς αὐτοῦ εἶδε, καὶ ἰδοὺ τρεῖς ἄνδρες εἱστήκεισαν ἐπάνω αὐτοῦ· καὶ ἰδὼν προσέδραμεν εἰς συνάντησιν αὐτοῖς ἀπὸ τῆς θύρας τῆς σκηνῆς αὐτοῦ καὶ προσεκύνησεν ἐπὶ τὴν γῆν
Genesis 18:2 (NETS) Genesis 18:2 (English Elpenor)
And looking up with his eyes he saw, and see, three men stood over him.  And when he saw them, he ran forward from his tent door to meet them and did obeisance upon the ground And he lifted up his eyes and beheld, and lo! three men stood before him; and having seen them he ran to meet them from the door of his tent, and did obeisance to the ground.
Genesis 18:3 (Tanakh) Genesis 18:3 (KJV) Genesis 18:3 (NET)
and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant. And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant: He said, “My lord, if I have found favor in your sight, do not pass by and leave your servant.
Genesis 18:3 (Septuagint BLB) Genesis 18:3 (Septuagint Elpenor)
καὶ εἶπεν κύριε εἰ ἄρα εὗρον χάριν ἐναντίον σου μὴ παρέλθῃς τὸν παῗδά σου καὶ εἶπε· κύριε, εἰ ἄρα εὗρον χάριν ἐναντίον σου, μὴ παρέλθῃς τὸν παῖδά σου
Genesis 18:3 (NETS) Genesis 18:3 (English Elpenor)
and said, “Lord, if perchance have found favor before you, do not pass by your servant. And he said, Lord, if indeed I have found grace in thy sight, pass not by thy servant.
Genesis 18:26 (Tanakh) Genesis 18:26 (KJV) Genesis 18:26 (NET)
And HaShem said: ‘If I find in Sodom fifty righteous within the city, then I will forgive all the place for their sake.’ And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”
Genesis 18:26 (Septuagint BLB) Genesis 18:26 (Septuagint Elpenor)
εἶπεν δὲ κύριος ἐὰν εὕρω ἐν Σοδομοις πεντήκοντα δικαίους ἐν τῇ πόλει ἀφήσω πάντα τὸν τόπον δι᾽ αὐτούς εἶπε δὲ Κύριος· ἐὰν ὦσιν ἐν Σοδόμοις πεντήκοντα δίκαιοι ἐν τῇ πόλει, ἀφήσω ὅλην τὴν πόλιν καὶ πάντα τὸν τόπον δι᾿ αὐτούς
Genesis 18:26 (NETS) Genesis 18:26 (English Elpenor)
Then the Lord said, “If I find in Sodoma fifty righteous in the city, I will forgive the whole place for their sake.” And the Lord said, If there should be in Sodom fifty righteous in the city, I will spare the whole city, and the whole place for their sakes.
Genesis 18:27 (Tanakh) Genesis 18:27 (KJV) Genesis 18:27 (NET)
And Abraham answered and said: ‘Behold now, I have taken upon me to speak unto the L-rd, who am but dust and ashes. And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes: Then Abraham asked, “Since I have undertaken to speak to the Lord (although I am but dust and ashes),
Genesis 18:27 (Septuagint BLB) Genesis 18:27 (Septuagint Elpenor)
καὶ ἀποκριθεὶς Αβρααμ εἶπεν νῦν ἠρξάμην λαλῆσαι πρὸς τὸν κύριον ἐγὼ δέ εἰμι γῆ καὶ σποδός καὶ ἀποκριθεὶς ῾Αβραὰμ εἶπε· νῦν ἠρξάμην λαλῆσαι πρὸς τὸν Κύριόν μου, ἐγὼ δέ εἰμι γῆ καὶ σποδός
Genesis 18:27 (NETS) Genesis 18:27 (English Elpenor)
And Abraam said in reply, “Now I have begun to speak to the Lord, though I am earth and ashes. And Abraam answered and said, Now I have begun to speak to my Lord, and I am earth and ashes.
Genesis 18:30 (Tanakh) Genesis 18:30 (KJV) Genesis 18:30 (NET)
And he said: ‘Oh, let not the L-rd be angry, and I will speak.  Peradventure there shall thirty be found there.’  And He said: ‘I will not do it, if I find thirty there.’ And he said unto him, Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there.  And he said, I will not do it, if I find thirty there. Then Abraham said, “May the Lord not be angry so that I may speak! What if thirty are found there?” He replied, “I will not do it if I find thirty there.”
Genesis 18:30 (Septuagint BLB) Genesis 18:30 (Septuagint Elpenor)
καὶ εἶπεν μή τι κύριε ἐὰν λαλήσω ἐὰν δὲ εὑρεθῶσιν ἐκεῗ τριάκοντα καὶ εἶπεν οὐ μὴ ἀπολέσω ἐὰν εὕρω ἐκεῗ τριάκοντα καὶ εἶπε· μή τι κύριε, ἐὰν λαλήσω; ἐὰν δὲ εὑρεθῶσιν ἐκεῖ τριάκοντα; καὶ εἶπεν· οὐ μὴ ἀπολέσω ἕνεκεν τῶν τριάκοντα
Genesis 18:30 (NETS) Genesis 18:30 (English Elpenor)
And he said, “Pardon, Lord, if I should speak.  But if thirty should be found there?”  And he said, “I will not destroy it, if I find thirty there.” And he said, Will there be anything [against me], Lord, if I shall speak? but if there be found there thirty?  And he said, I will not destroy it for the thirty’s sake.
Genesis 18:31 (Tanakh) Genesis 18:31 (KJV) Genesis 18:31 (NET)
And he said: ‘Behold now, I have taken upon me to speak unto the L-rd.  Peradventure there shall be twenty found there.’  And He said: ‘I will not destroy it for the twenty’s sake.’ And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there.  And he said, I will not destroy it for twenty’s sake. Abraham said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?”  He replied, “I will not destroy it for the sake of the twenty.”
Genesis 18:31 (Septuagint BLB) Genesis 18:31 (Septuagint Elpenor)
καὶ εἶπεν ἐπειδὴ ἔχω λαλῆσαι πρὸς τὸν κύριον ἐὰν δὲ εὑρεθῶσιν ἐκεῗ εἴκοσι καὶ εἶπεν οὐ μὴ ἀπολέσω ἕνεκεν τῶν εἴκοσι καὶ εἶπεν· ἐπειδὴ ἔχω λαλῆσαι πρὸς τὸν κύριον· ἐὰν δὲ εὑρεθῶσιν ἐκεῖ εἴκοσι; καὶ εἶπεν· οὐ μὴ ἀπολέσω, ἐὰν εὕρω ἐκεῖ εἴκοσι
Genesis 18:31 (NETS) Genesis 18:31 (English Elpenor)
And he said, “Since I am compelled to speak to the Lord—and if twenty should be found there?”  And he said, “On account of the twenty I will not destroy it.” And he said, Since I am able to speak to the Lord, what if there should be found there twenty?  And he said, I will not destroy it, if I should find there twenty.
Genesis 18:32 (Tanakh) Genesis 18:32 (KJV) Genesis 18:32 (NET)
And he said: ‘Oh, let not the L-rd be angry, and I will speak yet but this once.  Peradventure ten shall be found there.’  And He said: ‘I will not destroy it for the ten’s sake.’ And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there.  And he said, I will not destroy it for ten’s sake. Finally Abraham said, “May the Lord not be angry so that I may speak just once more.  What if ten are found there?”  He replied, “I will not destroy it for the sake of the ten.”
Genesis 18:32 (Septuagint BLB) Genesis 18:32 (Septuagint Elpenor)
καὶ εἶπεν μή τι κύριε ἐὰν λαλήσω ἔτι ἅπαξ ἐὰν δὲ εὑρεθῶσιν ἐκεῗ δέκα καὶ εἶπεν οὐ μὴ ἀπολέσω ἕνεκεν τῶν δέκα καὶ εἶπε· μήτι κύριε, ἐὰν λαλήσω ἔτι ἅπαξ· ἐὰν δὲ εὑρεθῶσιν ἐκεῖ δέκα; καὶ εἶπεν· οὐ μὴ ἀπολέσω ἕνεκεν τῶν δέκα
Genesis 18:32 (NETS) Genesis 18:32 (English Elpenor)
And he said, “Pardon, Lord, if I should speak once more.  But if ten should be found there?”  And he said, “On account of the ten I will not destroy it.” And he said, Will there be anything [against me], Lord, if I speak yet once? but if there should be found there ten?  And he said, I will not destroy it for the ten’s sake.
Genesis 18:33 (Tanakh) Genesis 18:33 (KJV) Genesis 18:33 (NET)
And HaShem went His way, as soon as He had left off speaking to Abraham; and Abraham returned unto his place. And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place. The Lord went on his way when he had finished speaking to Abraham. Then Abraham returned home.
Genesis 18:33 (Septuagint BLB) Genesis 18:33 (Septuagint Elpenor)
ἀπῆλθεν δὲ κύριος ὡς ἐπαύσατο λαλῶν τῷ Αβρααμ καὶ Αβρααμ ἀπέστρεψεν εἰς τὸν τόπον αὐτοῦ ἀπῆλθε δὲ ὁ Κύριος, ὡς ἐπαύσατο λαλῶν τῷ ῾Αβραάμ, καὶ ῾Αβραὰμ ἀπέστρεψεν εἰς τὸν τόπον αὐτοῦ
Genesis 18:33 (NETS) Genesis 18:33 (English Elpenor)
Then the Lord went away, when he had left off speaking to Abraam, and Abraam returned to his place. And the Lord departed, when he left off speaking to Abraam, and Abraam returned to his place.
Genesis 19:1 (Tanakh) Genesis 19:1 (KJV) Genesis 19:1 (NET)
And the two angels came to Sodom at even; and Lot sat in the gate of Sodom; and Lot saw them, and rose up to meet them; and he fell down on his face to the earth; And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; The two angels came to Sodom in the evening while Lot was sitting in the city’s gateway.  When Lot saw them, he got up to meet them and bowed down with his face toward the ground.
Genesis 19:1 (Septuagint BLB) Genesis 19:1 (Septuagint Elpenor)
ἦλθον δὲ οἱ δύο ἄγγελοι εἰς Σοδομα ἑσπέρας Λωτ δὲ ἐκάθητο παρὰ τὴν πύλην Σοδομων ἰδὼν δὲ Λωτ ἐξανέστη εἰς συνάντησιν αὐτοῗς καὶ προσεκύνησεν τῷ προσώπῳ ἐπὶ τὴν γῆν ΗΛΘΟΝ δὲ οἱ δύο ἄγγελοι εἰς Σόδομα ἑσπέρας· Λὼτ δὲ ἐκάθητο παρὰ τὴν πύλην Σοδόμων. ἰδὼν δὲ Λώτ, ἐξανέστη εἰς συνάντησιν αὐτοῖς καὶ προσεκύνησε τῷ προσώπῳ ἐπὶ τὴν γῆν
Genesis 19:1 (NETS) Genesis 19:1 (English Elpenor)
Now the two angels came to Sodoma at evening, and Lot was sitting beside the gate of Sodoma.  And when Lot saw them he rose to meet them and did obeisance with his face upon the ground AND the two angels came to Sodom at evening.  And Lot sat by the gate of Sodom, and Lot having seen them, rose up to meet them, and he worshipped with his face to the ground, and said,
Genesis 19:2 (Tanakh) Genesis 19:2 (KJV) Genesis 19:2 (NET)
and he said: ‘Behold now, my lords, turn aside, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your way.’  And they said: ‘Nay; but we will abide in the broad place all night.’ And he said, Behold now, my lords, turn in, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways.  And they said, Nay; but we will abide in the street all night. He said, “Here, my lords, please turn aside to your servant’s house. Stay the night and wash your feet.  Then you can be on your way early in the morning.”  “No,” they replied, “we’ll spend the night in the town square.”
Genesis 19:2 (Septuagint BLB) Genesis 19:2 (Septuagint Elpenor)
καὶ εἶπεν ἰδού κύριοι ἐκκλίνατε εἰς τὸν οἶκον τοῦ παιδὸς ὑμῶν καὶ καταλύσατε καὶ νίψασθε τοὺς πόδας ὑμῶν καὶ ὀρθρίσαντες ἀπελεύσεσθε εἰς τὴν ὁδὸν ὑμῶν εἶπαν δέ οὐχί ἀλλ᾽ ἐν τῇ πλατείᾳ καταλύσομεν καὶ εἶπεν· ἰδοὺ κύριοι, ἐκκλίνατε εἰς τὸν οἶκον τοῦ παιδὸς ὑμῶν καὶ καταλύσατε καὶ νίψασθε τοὺς πόδας ὑμῶν, καὶ ὀρθρίσαντες ἀπελεύσεσθε εἰς τὴν ὁδὸν ὑμῶν. καὶ εἶπαν· οὐχί, ἀλλ᾿ ἐν τῇ πλατείᾳ καταλύσομεν
Genesis 19:2 (NETS) Genesis 19:1b, 2 (English Elpenor)
and said, “Here, lords, turn aside to your servant’s house, and find lodging, and wash your feet, and when you have risen early you will depart on your way.”  They, however, said, “No, but we will find lodging in the street.” and said, (2) Lo! [my] lords, turn aside to the house of your servant, and rest from your journey, and wash your feet, and having risen early in the morning ye shall depart on your journey.  And they said, Nay, but we will lodge in the street.
Genesis 19:16 (Tanakh) Genesis 19:16 (KJV) Genesis 19:16 (NET)
But he lingered; and the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; HaShem being merciful unto him.  And they brought him forth, and set him without the city. And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him without the city. When Lot hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them.  They led them away and placed them outside the city.
Genesis 19:16 (Septuagint BLB) Genesis 19:16 (Septuagint Elpenor)
καὶ ἐταράχθησαν καὶ ἐκράτησαν οἱ ἄγγελοι τῆς χειρὸς αὐτοῦ καὶ τῆς χειρὸς τῆς γυναικὸς αὐτοῦ καὶ τῶν χειρῶν τῶν δύο θυγατέρων αὐτοῦ ἐν τῷ φείσασθαι κύριον αὐτοῦ καὶ ἐταράχθησαν· καὶ ἐκράτησαν οἱ ἄγγελοι τῆς χειρὸς αὐτοῦ καὶ τῆς χειρὸς τῆς γυναικὸς αὐτοῦ καὶ τῶν χειρῶν τῶν δύο θυγατέρων αὐτοῦ, ἐν τῷ φείσασθαι Κύριον αὐτοῦ
Genesis 19:16 (NETS) Genesis 19:16 (English Elpenor)
And they were confounded, and the angels seized his hand and his wife’s hand and his daughters’ hands, as the Lord spared him. And they were troubled, and the angels laid hold on his hand, and the hand of his wife, and the hands of his two daughters, in that the Lord spared him.
Genesis 19:17 (Tanakh) Genesis 19:17 (KJV) Genesis 19:17 (NET)
And it came to pass, when they had brought them forth abroad, that he said: ‘Escape for thy life; look not behind thee, neither stay thou in all the Plain; escape to the mountain, lest thou be swept away.’ And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed. When they had brought them outside, they said, “Run for your lives!  Don’t look behind you or stop anywhere in the valley!  Escape to the mountains or you will be destroyed!”
Genesis 19:17 (Septuagint BLB) Genesis 19:17 (Septuagint Elpenor)
καὶ ἐγένετο ἡνίκα ἐξήγαγον αὐτοὺς ἔξω καὶ εἶπαν σῴζων σῷζε τὴν σεαυτοῦ ψυχήν μὴ περιβλέψῃς εἰς τὰ ὀπίσω μηδὲ στῇς ἐν πάσῃ τῇ περιχώρῳ εἰς τὸ ὄρος σῴζου μήποτε συμπαραλημφθῇς καὶ ἐγένετο, ἡνίκα ἐξήγαγον αὐτοὺς ἔξω καὶ εἶπαν· σῴζων σῷζε τὴν σεαυτοῦ ψυχήν· μὴ περιβλέψῃ εἰς τὰ ὀπίσω, μηδὲ στῇς ἐν πάσῃ τῇ περιχώρῳ· εἰς τὸ ὄρος σῴζου, μήποτε συμπαραληφθῇς
Genesis 19:17 (NETS) Genesis 19:17 (English Elpenor)
And it came about when they had brought them outside, that then they said, “In saving, save your own soul; do not look around backwards or stop in the whole region round about; get safely to the mountain, that you not be included.” And it came to pass when they brought them out, that they said, Save thine own life by all means; look not round to that which is behind, nor stay in all the country round about, escape to the mountain, lest perhaps thou be overtaken together with them.
Genesis 19:18 (Tanakh) Genesis 19:18 (KJV) Genesis 19:18 (NET)
And Lot said unto them: ‘Oh, not so, my lord; And Lot said unto them, Oh, not so, my Lord: But Lot said to them, “No, please, Lord!
Genesis 19:18 (Septuagint BLB) Genesis 19:18 (Septuagint Elpenor)
εἶπεν δὲ Λωτ πρὸς αὐτούς δέομαι κύριε εἶπε δὲ Λὼτ πρὸς αὐτούς· δέομαι κύριε
Genesis 19:18 (NETS) Genesis 19:18 (English Elpenor)
But Lot said to them, “I pray, Lord, And Lot said to them, I pray, Lord,

[1] Two examples of יֱהֹוִה֙ (yehôvih) translated Κύριε cannot establish a meaningful pattern that יֱהֹוִה֙ (yehôvih) was not recognized as distinctly different from יְהֹוָ֨ה (yehôvâh) by the rabbis who translated the Old Testament, but neither do they invalidate that assumption.

To Make Holy, Part 7

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The next form of ἁγιάζω I want to consider is found in Jesus’ prayer to his Father: Set them apart (ἁγίασον, a form of ἁγιάζω) in the truth; your word is truth.[1]  But I’m making a slow pilgrimage through his prayer because I believe I can know his holiness here.  Jesus prayed (John 17:9 NET):

I am praying on behalf of them.  I am not praying on behalf of the world, but on behalf of those you have given me, because they belong to you.

Translating ἐρωτῶ pray (KJV) at a time when I pray thee was a more natural way to make a request sounds different to my ear than I am praying today.  But now I ask (ἐρωτῶ, a form of ἐρωτάω) you, lady (not as if I were writing[2] a new commandment to you, but the one we have had from the beginning), that we love one another.[3]  Yes,[4] I say (ἐρωτῶ, a form of ἐρωτάω) also to you, true companion, help them.  They have struggled together in the gospel ministry along with me and Clement and my other coworkers, whose names are in the book of life.[5]  So the rich man said, ‘Then I beg (ἐρωτῶ, a form of ἐρωτάω) you, father—send Lazarus to my father’s house.[6]

Jesus’ request was made on behalf of those you have given me, those who understood and had actively received the words He gave them.  They were further designated here as belonging to the Father.  No one can come to me unless the Father who sent me draws him, Jesus had said, and I will raise him up at the last day.[7]

Growing up it seemed natural for me to assume that these people (τοῖς ἀνθρώποις) were given to Jesus because God knew they would believe that He had sent Him, they would accept the words He gave to them and really understand that Jesus came from the Father.  And we know that all things work together for good for those who love God, who are called according to his purpose, because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters.[8]

Now it seems just as natural to assume that they believed that God had sent Jesus, accepted the words He gave to them and really understood that He came from the Father because God predestined them to be conformed to the image of his Son.  And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.[9]  This new assumption became natural as I heard Paul’s answer to his own rhetorical question: You will say to me then, “Why[10] does he still find fault?  For who has ever resisted his will (βουλήματι, a form of βούλημα)?”[11]

At first, I was so certain that Paul would (or should) mount a spirited defense of human desire and exertion, human faith and human obedience predicated on human willpower (θέλοντος, a form of θέλω), that I misunderstood his answer (Romans 9:20, 21 NET):

But who indeed are you—a mere human being—to talk back to God?  Does what is molded say to the molder, “Why have you made me like this?”  Has the potter no right to make from the same lump of clay one vessel for special use and another for ordinary use?

Pastor J.D. Farag told a story about a woman who approached him at a conference:

She thanked me for the ABC’s of salvation.  She said, “I led my friend to Christ using the ABC’s of salvation.” 

And by the way, it’s not the only way.  It’s just a simple way.  If I can do it, you can do it.  It’s a simple way to share how to be saved. 

So she shares with me how that she was able to lead this friend to Christ.  And then after she got saved she went to church with her on a Sunday.  The very next day her husband murdered her and then killed himself. 

She’s with the Lord.  Maybe I’m just saying I’m never going to stop sharing the gospel and the ABC’s of salvation, because you just don’t know.

Though we called the “ABC’s of salvation” the “four spiritual laws,”[12] this story reminded me of my understanding growing up in church.  The woman’s faith in Christ made her a vessel for special use (KJV: vessel unto honour).  Her husband sealed his own fate as a vessel for ordinary use (KJV: unto dishonour) by murdering his wife and then killing himself.  (Had he lived he, too, may have repented and believed the four spiritual laws or the ABC’s of salvation.)  But behind these human desires and exertions[13] was another: the first woman’s decision to share the ABC’s of salvation with her friend and the nagging regret that she didn’t do so with her friend’s husband.  Though Pastor Farag didn’t go there, I remember fearing that one would answer for this failure and this lost soul at the judgment seat of Christ: Woe[14] to me if I do not preach the gospel![15]

With these beliefs Paul’s description of God as a potter with the right (ἐξουσίαν, a form of ἐξουσία) to make from the same lump of clay one vessel for special use and another for ordinary use seemed mostly irrelevant, if not altogether cruel or evil.  Paul continued (Romans 9:22-24 NET):

But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction?[16]  And what if he is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory—even us, whom he has called, not only from the Jews but also from the Gentiles?

Before I could appreciate the consistency of Paul’s answer I needed to be persuaded that salvation was wholly a work of God—Yours is the kingdom and the power and the glory forever[17]—not of human effort so that no one can boast.[18]  To perceive the wisdom of the Holy Spirit’s answer to Paul’s rhetorical question I needed much more persuasion that the righteousness revealed in the gospel, the righteousness of God through the faithfulness of Jesus Christ,[19] was a gift to be received, not a curse to endure as I mourned the lost “joys” and past “glories” of sin, or chafed at those around me who still “enjoyed” their sins.

Let’s face it, I needed a radical renewing of my mind before I could appreciate how God’s right to make from the same lump of clay one vessel (σκεῦος) for special use and another for ordinary use (ἀτιμίαν, a form of ἀτιμία) is the rationale for a salvation that begins with the temporary housing of an entirely new creation within sinful condemned flesh (2 Corinthians 5:17; 4:7; 1 Corinthians 15:42b-44a).

So then, if anyone is in Christ, he is a new creation; what is old has passed away—look, what is new has come![20]

But we have this treasure in clay jars (σκεύεσιν, another form of σκεῦος), so that the extraordinary power belongs to God and does not come from us.

What is sown is perishable, what is raised is imperishable. It is sown in dishonor (ἀτιμίᾳ), it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body.

It bears mentioning that though the NET translators seemed to distinguish between a vessel for special use, objects of wrath or mercy and clay jars, all are forms of σκεῦος.

Reference NET KJV Greek
Romans 9:21 one vessel for special use one vessel unto honour σκεῦος
Romans 9:22 objects of wrath vessels of wrath σκεύη, a form of σκεῦος
Romans 9:23 objects of mercy vessels of mercy σκεύη, a form of σκεῦος
2 Corinthians 4:7 clay jars earthen vessels σκεύεσιν, another form of σκεῦος

Everything I have belongs to you, and everything you have belongs to me, Jesus’ prayer continued, and I have been glorified by them.[21]  The KJV reads: And all mine are thine, and thine are mine; and I am glorified (δεδόξασμαι, a form of δοξάζω) in them.[22]  I’m reasonably convinced that the translators of the KJV assumed that Jesus referred still to the men you gave[23] me out of the world.[24]  Before I studied σκεῦος I was less sure that was the NET translators’ assumption.  The addition of the word thing (Everything) reminded me of a song we sang when I was young:

He owns the cattle on a thousand hills,

The wealth in every mine;

He owns the rivers and the rocks and rills,

The sun and stars that shine.

Wonderful riches, more than tongue can tell –

He is my Father so they’re mine as well;

He owns the cattle on a thousand hills –

I know that He will care for me.

Now I can see that this listing of wealth was intended as a demonstration of God’s ability to care for me.  I didn’t understand it that way then.  As a child of the King I thought I was supposed to believe that He would express his care for me as a share of that wealth.  I can’t say how often I actually believed that versus how often I thought it was just wishful thinking.  It did set the tone, what I thought I should believe, if and when I tried to be a “true” believer.  He worshiped and served the creation rather than the Creator[25] may be a fair characterization of my religious youth.

Paul amplified how Jesus could be glorified by or in those who “really understand that I came from you, and they believed that you sent me”[26] (2 Corinthians 3:1b-3 NET):

We[27] don’t need letters of recommendation to you or from you as some other people do, do we?[28]  You yourselves are our letter, written on our hearts, known and read by everyone, revealing that you are a letter of Christ, delivered by us, written not with ink but by the Spirit of the living God, not on stone tablets but on tablets of human hearts.

Paul contrasted the glory of the ministry of the law to that of the ministry of the Spirit (διακονία τοῦ πνεύματος), describing the former as the ministry that produced death (διακονία τοῦ θανάτου; KJV: ministration of death) or the ministry that produced condemnation (διακονίᾳ τῆς κατακρίσεως; KJV: ministration of condemnation), and the latter as the ministry that produces righteousness (διακονία τῆς δικαιοσύνης; KJV: ministration of righteousness):

But if the ministry that produced death—carved in letters on stone tablets—came with glory (δόξῃ, a form of δόξα), so that the Israelites could not keep their eyes fixed on the face of Moses[29] because of the glory (δόξαν, another form of δόξα) of his face (a glory which was made ineffective), how much more glorious (δόξῃ, a form of δόξα) will the ministry of the Spirit be?  For if there was glory (δόξα) in the[30] ministry that produced condemnation, how much more does the ministry that produces righteousness excel in[31] glory (δόξῃ, a form of δόξα)!  For indeed, what had been glorious (δεδοξασμένον, another form of δοξάζω) now has no[32] glory (δεδόξασται, another form of δοξάζω) because of[33] the tremendously greater glory (δόξης, another form of δόξα) of what replaced it.  For if what was made ineffective came with glory (δόξης, another form of δόξα), how much more has what remains come in glory (δόξῃ, a form of δόξα)![34]

I am no longer in the world, Jesus continued, but they[35] are in the world, and I am coming to you.  Holy Father, keep them safe in your name that[36] you have given me, so that they may be one just as we are one.[37]  The KJV reads: keep through thine own name those whom thou hast given me.  These appear to be the extremes of translating the same Greek text in the former verse to keep consistent with the differences in the next verse:

John 17:12 (NET)

John 17:12 (KJV)
When I was with them I kept them safe and[38] watched over them in your name that[39] you have given me.  Not one of them was lost except the one destined for destruction, so that the scripture could be fulfilled. While I was with them in the world,[40] I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.

The singular pronoun ᾧ (NET: that) was rendered that you have given me and was assumed to refer to your name, where the plural pronoun ους (KJV: those) was translated those that thou gavest me and was assumed to refer to the people God gave to Jesus.  I’ll begin to consider the lost son of perdition in another essay.  The point here as far as I’m concerned was that Jesus asked his Father to give the Holy Spirit to those who accepted Jesus’ words (John 17:13 NET):

But now I am coming to you, and I am saying these things in the world, so they may experience my joy completed in themselves.

Jesus’ joy was χαρὰν (a form of χαρά) in Greek.  But the fruit of the Spirit is…joy (χαρὰ).[41]  The oneness He asked for those who believed that God had sent Jesus, accepted the words He gave to them and really understood that He came from the Father because God predestined them to be conformed to the image of his Son, comes through this same indwelling Holy Spirit, as each is led to acknowledge (Galatians 2:20, 21 NET):

I have been crucified with Christ, and it is no longer I who live, but Christ lives in me.  So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.  I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!

A note (39) in the NET indicated that Romans 9:20b was a quote from Isaiah 29:16 and 45:9.  Tables comparing the English translations from the Masoretic text and Septuagint follow:

Masoretic Text

 Septuagint
Isaiah 29:16 (Tanakh) Isaiah 29:16 (NET) Isaiah 29:16 (NETS)

Isaiah 29:16 (Elpenor English)
Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Your thinking is perverse!  Should the potter be regarded as clay?  Should the thing made say about its maker, “He didn’t make me”?  Or should the pottery say about the potter, “He doesn’t understand”? Shall you not be regarded as the potter’s clay?  Shall the thing formed say to the one who formed it, “You did not form me,” or the thing made to the one who made it, “You made me with no understanding”? Shall ye not be counted as clay of the potter? Shall the thing formed say to him that formed it, Thou didst not form me? or the work to the maker, Thou hast not made me wisely?

Masoretic Text

 Septuagint
Isaiah 45:9 (Tanakh) Isaiah 45:9 (NET) Isaiah 45:9 (NETS)

Isaiah 45:9 (Elpenor English)
Woe unto him that striveth with his Maker!  Let the potsherd strive with the potsherds of the earth.  Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands? One who argues with his Creator is in grave danger, one who is like a mere shard among the other shards on the ground!  The clay should not say to the potter, “What in the world are you doing?  Your work lacks skill!” What better thing have I formed like potter’s clay?  Shall the plowman plow the earth?  Shall the clay say to the potter, “What are you doing, since you are not working, nor do you have hands”? What excellent thing have I prepared as clay of the potter? Will the ploughman plough the earth all say? shall the clay say to the potter, What art thou doing that thou dost not work, nor hast hands? shall the thing formed answer him that formed it?

I compared the Greek of Romans 9:20b to Isaiah 29:16b below:

Romans 9:20b (NET Parallel Greek)

 Isaiah 29:16b (Septuagint BLB)

Isaiah 29:16b (Septuagint Elpenor)
μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι· τί με ἐποίησας οὕτως μὴ ἐρεῗ τὸ πλάσμα τῷ πλάσαντι οὐ σύ με ἔπλασας ἢ τὸ ποίημα τῷ ποιήσαντι οὐ συνετῶς με ἐποίησας μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι αὐτό· οὐ σύ με ἔπλασας; ἢ τὸ ποίημα τῷ ποιήσαντι· οὐ συνετῶς με ἐποίησας

Romans 9:20b (NET)

 Isaiah 29:16b (NETS)

Isaiah 29:16b (English Elpenor)
Does what is molded say to the molder, “Why have you made me like this?” Shall the thing formed say to the one who formed it, “You did not form me,” or the thing made to the one who made it, “You made me with no understanding”? Shall the thing formed say to him that formed it, Thou didst not form me? or the work to the maker, Thou hast not made me wisely?

Tables comparing Isaiah 29:16 and 45:9 in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 29:16 and 45:9 in the Septuagint (BLB and Elpenor), and tables of 2 John 1:5; Philippians 4:3; Romans 9:19; 1 Corinthians 9:16; 2 Corinthians 5:17; 3:1; 3:7; 3:9, 10 and John 17:11, 12 comparing the NET and KJV follow.

Isaiah 29:16 (Tanakh)

 Isaiah 29:16 (KJV)

Isaiah 29:16 (NET)
Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Your thinking is perverse!  Should the potter be regarded as clay?  Should the thing made say about its maker, “He didn’t make me”?  Or should the pottery say about the potter, “He doesn’t understand”?

Isaiah 29:16 (Septuagint BLB)

Isaiah 29:16 (Septuagint Elpenor)
οὐχ ὡς ὁ πηλὸς τοῦ κεραμέως λογισθήσεσθε μὴ ἐρεῗ τὸ πλάσμα τῷ πλάσαντι οὐ σύ με ἔπλασας ἢ τὸ ποίημα τῷ ποιήσαντι οὐ συνετῶς με ἐποίησας οὐχ ὡς ὁ πηλὸς τοῦ κεραμέως λογισθήσεσθε; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι αὐτό· οὐ σύ με ἔπλασας; ἢ τὸ ποίημα τῷ ποιήσαντι· οὐ συνετῶς με ἐποίησας

Isaiah 29:16 (NETS)

Isaiah 29:16 (English Elpenor)
Shall you not be regarded as the potter’s clay?  Shall the thing formed say to the one who formed it, “You did not form me,” or the thing made to the one who made it, “You made me with no understanding”? Shall ye not be counted as clay of the potter? Shall the thing formed say to him that formed it, Thou didst not form me? or the work to the maker, Thou hast not made me wisely?

Isaiah 45:9 (Tanakh)

 Isaiah 45:9 (KJV)

Isaiah 45:9 (NET)
Woe unto him that striveth with his Maker!  Let the potsherd strive with the potsherds of the earth.  Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands? Woe unto him that striveth with his Maker!  Let the potsherd strive with the potsherds of the earth.  Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands? One who argues with his Creator is in grave danger, one who is like a mere shard among the other shards on the ground!  The clay should not say to the potter, “What in the world are you doing?  Your work lacks skill!”

Isaiah 45:9 (Septuagint BLB)

Isaiah 45:9, 10a (Septuagint Elpenor)
ποῗον βέλτιον κατεσκεύασα ὡς πηλὸν κεραμέως μὴ ὁ ἀροτριῶν ἀροτριάσει τὴν γῆν ὅλην τὴν ἡμέραν μὴ ἐρεῗ ὁ πηλὸς τῷ κεραμεῗ τί ποιεῗς ὅτι οὐκ ἐργάζῃ οὐδὲ ἔχεις χεῗρας Ποῖον βέλτιον κατεσκεύασα ὡς πηλὸν κεραμέως; μὴ ὁ ἀροτριῶν ἀροτριάσει τὴν γῆν ὅλην τὴν ἡμέραν; μὴ ἐρεῖ ὁ πηλὸς τῷ κεραμεῖ· τί ποιεῖς, ὅτι οὐκ ἐργάζῃ οὐδὲ ἔχεις χεῖρας μὴ ἀποκριθήσεται τὸ πλάσμα πρὸς τὸν πλάσαντα αὐτό

Isaiah 45:9 (NETS)

Isaiah 45:9 (English Elpenor)
What better thing have I formed like potter’s clay?  Shall the plowman plow the earth?  Shall the clay say to the potter, “What are you doing, since you are not working, nor do you have hands”? What excellent thing have I prepared as clay of the potter? Will the ploughman plough the earth all say? shall the clay say to the potter, What art thou doing that thou dost not work, nor hast hands? shall the thing formed answer him that formed it?

2 John 1:5 (NET)

2 John 1:5 (KJV)
But now I ask you, lady (not as if I were writing a new commandment to you, but the one we have had from the beginning), that we love one another. And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ νῦν ἐρωτῶ σε, κυρία (οὐχ ὡς ἐντολὴν |καινὴν| γράφων σοι  ἀλλὰ ἣν εἴχομεν ἀπ᾿ ἀρχῆς), ἵνα ἀγαπῶμεν ἀλλήλους και νυν ερωτω σε κυρια ουχ ως εντολην γραφω σοι καινην αλλα ην ειχομεν απ αρχης ινα αγαπωμεν αλληλους και νυν ερωτω σε κυρια ουχ ως εντολην γραφων σοι καινην αλλα ην ειχομεν απ αρχης ινα αγαπωμεν αλληλους

Philippians 4:3 (NET)

Philippians 4:3 (KJV)
Yes, I say also to you, true companion, help them.  They have struggled together in the gospel ministry along with me and Clement and my other coworkers, whose names are in the book of life. And I entreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ναὶ ἐρωτῶ καὶ σέ, γνήσιε σύζυγε, συλλαμβάνου αὐταῖς, αἵτινες ἐν τῷ εὐαγγελίῳ συνήθλησαν μοι μετὰ καὶ Κλήμεντος καὶ τῶν λοιπῶν συνεργῶν μου, ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς. και ερωτω και σε συζυγε γνησιε συλλαμβανου αυταις αιτινες εν τω ευαγγελιω συνηθλησαν μοι μετα και κλημεντος και των λοιπων συνεργων μου ων τα ονοματα εν βιβλω ζωης ναι ερωτω και σε συζυγε γνησιε συλλαμβανου αυταις αιτινες εν τω ευαγγελιω συνηθλησαν μοι μετα και κλημεντος και των λοιπων συνεργων μου ων τα ονοματα εν βιβλω ζωης

Romans 9:19 (NET)

Romans 9:19 (KJV)
You will say to me then, “Why does he still find fault?  For who has ever resisted his will?” Thou wilt say then unto me, Why doth he yet find fault?  For who hath resisted his will?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἐρεῖς μοι οὖν τί [οὖν] ἔτι μέμφεται; τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν ερεις ουν μοι τι ετι μεμφεται τω γαρ βουληματι αυτου τις ανθεστηκεν ερεις ουν μοι τι ετι μεμφεται τω γαρ βουληματι αυτου τις ανθεστηκεν

1 Corinthians 9:16 (NET)

1 Corinthians 9:16 (KJV)
For if I preach the gospel, I have no reason for boasting, because I am compelled to do this.  Woe to me if I do not preach the gospel! For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐὰν γὰρ εὐαγγελίζωμαι, οὐκ ἔστιν μοι καύχημα· ἀνάγκη γάρ μοι ἐπίκειται· οὐαὶ γάρ μοί ἐστιν ἐὰν μὴ εὐαγγελίσωμαι εαν γαρ ευαγγελιζωμαι ουκ εστιν μοι καυχημα αναγκη γαρ μοι επικειται ουαι δε μοι εστιν εαν μη ευαγγελιζωμαι εαν γαρ ευαγγελιζωμαι ουκ εστιν μοι καυχημα αναγκη γαρ μοι επικειται ουαι δε μοι εστιν εαν μη ευαγγελιζωμαι

2 Corinthians 5:17 (NET)

2 Corinthians 5:17 (KJV)
So then, if anyone is in Christ, he is a new creation; what is old has passed away—look, what is new has come! Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά ωστε ει τις εν χριστω καινη κτισις τα αρχαια παρηλθεν ιδου γεγονεν καινα τα παντα ωστε ει τις εν χριστω καινη κτισις τα αρχαια παρηλθεν ιδου γεγονεν καινα τα παντα

2 Corinthians 3:1 (NET)

2 Corinthians 3:1 (KJV)
Are we beginning to commend ourselves again?  We don’t need letters of recommendation to you or from you as some other people do, do we? Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἀρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν; ἢ μὴ χρῄζομεν ὥς τινες συστατικῶν ἐπιστολῶν πρὸς ὑμᾶς ἢ ἐξ ὑμῶν αρχομεθα παλιν εαυτους συνιστανειν ει μη χρηζομεν ως τινες συστατικων επιστολων προς υμας η εξ υμων συστατικων αρχομεθα παλιν εαυτους συνιστανειν ει μη χρηζομεν ως τινες συστατικων επιστολων προς υμας η εξ υμων συστατικων

2 Corinthians 3:7 (NET)

2 Corinthians 3:7 (KJV)
But if the ministry that produced death—carved in letters on stone tablets—came with glory, so that the Israelites could not keep their eyes fixed on the face of Moses because of the glory of his face (a glory which was made ineffective), But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Εἰ δὲ ἡ διακονία τοῦ θανάτου ἐν γράμμασιν ἐντετυπωμένη λίθοις ἐγενήθη ἐν δόξῃ, ὥστε μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ πρόσωπον Μωϋσέως διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ τὴν καταργουμένην ει δε η διακονια του θανατου εν γραμμασιν εντετυπωμενη εν λιθοις εγενηθη εν δοξη ωστε μη δυνασθαι ατενισαι τους υιους ισραηλ εις το προσωπον μωσεως δια την δοξαν του προσωπου αυτου την καταργουμενην ει δε η διακονια του θανατου εν γραμμασιν εντετυπωμενη εν λιθοις εγενηθη εν δοξη ωστε μη δυνασθαι ατενισαι τους υιους ισραηλ εις το προσωπον μωυσεως δια την δοξαν του προσωπου αυτου την καταργουμενην

2 Corinthians 3:9, 10 (NET)

2 Corinthians 3:9, 10 (KJV)
For if there was glory in the ministry that produced condemnation, how much more does the ministry that produces righteousness excel in glory! For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰ γὰρ |τῇ| διακονίᾳ τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης δόξῃ ει γαρ η διακονια της κατακρισεως δοξα πολλω μαλλον περισσευει η διακονια της δικαιοσυνης εν δοξη ει γαρ η διακονια της κατακρισεως δοξα πολλω μαλλον περισσευει η διακονια της δικαιοσυνης εν δοξη
For indeed, what had been glorious now has no glory because of the tremendously greater glory of what replaced it. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ γὰρ οὐ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ τῷ μέρει εἵνεκεν τῆς ὑπερβαλλούσης δόξης και γαρ ουδε δεδοξασται το δεδοξασμενον εν τουτω τω μερει ενεκεν της υπερβαλλουσης δοξης και γαρ ου δεδοξασται το δεδοξασμενον εν τουτω τω μερει ενεκεν της υπερβαλλουσης δοξης

John 17:11, 12 (NET)

John 17:11, 12 (KJV)
I am no longer in the world, but they are in the world, and I am coming to you.  Holy Father, keep them safe in your name that you have given me, so that they may be one just as we are one. And now I am no more in the world, but these are in the world, and I come to thee.  Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ οὐκέτι εἰμὶ ἐν τῷ κόσμῳ, καὶ αὐτοὶ ἐν τῷ κόσμῳ εἰσίν, καγὼ πρὸς σὲ ἔρχομαι. πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀνόματι σου ᾧ δέδωκας μοι, ἵνα ὦσιν ἓν καθὼς ἡμεῖς και ουκ ετι ειμι εν τω κοσμω και ουτοι εν τω κοσμω εισιν και εγω προς σε ερχομαι πατερ αγιε τηρησον αυτους εν τω ονοματι σου ους δεδωκας μοι ινα ωσιν εν καθως ημεις και ουκετι ειμι εν τω κοσμω και ουτοι εν τω κοσμω εισιν και εγω προς σε ερχομαι πατερ αγιε τηρησον αυτους εν τω ονοματι σου ω δεδωκας μοι ινα ωσιν εν καθως ημεις
When I was with them I kept them safe and watched over them in your name that you have given me.  Not one of them was lost except the one destined for destruction, so that the scripture could be fulfilled. While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅτε ἤμην μετ᾿ αὐτῶν ἐγὼ ἐτήρουν αὐτοὺς ἐν τῷ ὀνόματι σου ᾧ δέδωκας μοι, καὶ ἐφύλαξα, καὶ οὐδεὶς ἐξ αὐτῶν ἀπώλετο εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας, ἵνα ἡ γραφὴ πληρωθῇ οτε ημην μετ αυτων εν τω κοσμω εγω ετηρουν αυτους εν τω ονοματι σου ους δεδωκας μοι εφυλαξα και ουδεις εξ αυτων απωλετο ει μη ο υιος της απωλειας ινα η γραφη πληρωθη οτε ημην μετ αυτων εν τω κοσμω εγω ετηρουν αυτους εν τω ονοματι σου ους δεδωκας μοι εφυλαξα και ουδεις εξ αυτων απωλετο ει μη ο υιος της απωλειας ινα η γραφη πληρωθη

[1] John 17:17 (NET)

[2] The NET parallel Greek text, NA28 and Byzantine Majority Text had γράφων here, where the Stephanus Textus Receptus had γραφω (KJV: wrote).

[3] 2 John 1:5 (NET)

[4] The NET parallel Greek text, NA28 and Byzantine Majority Text had ναὶ here, where the Stephanus Textus Receptus had και (KJV: And).

[5] Philippians 4:3 (NET)

[6] Luke 16:27 (NET)

[7] John 6:44 (NET)

[8] Romans 8:28, 29 (NET)

[9] Romans 8:30 (NET)

[10] The NET parallel Greek text and NA28 had οὖν (not translated in the NET) following Why.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[11] Romans 9:19 (NET)

[12] “In 1952, [Bill Bright] wrote The Four Spiritual Laws, an evangelistic Christian tract.  In the booklet he outlines his view of the essentials of the Christian faith concerning salvation. It is summarized as four spiritual laws or principles that govern what he sees as human beings’ relationship with God.  The booklet ends with a prayer of repentance.”

[13] I think the fact that this woman attended church once before she died gave Pastor Farag the confidence to assume that she had truly Admitted she was a sinner, really Believed that Jesus is Lord and fully intended to Call (ἐπικαλέσηται, a form of ἐπικαλέω) upon Him; and so he said, “She’s with the Lord.”

So then, it does not depend on human desire (θέλοντος, a form of θέλω) or exertion (τρέχοντος, a form of τρέχω), but on God who shows mercy (Romans 9:16 NET).  [W]e must get rid of every weight and the sin that clings so closely, and run (τρέχωμεν, another form of τρέχω) with endurance the race set out for us, keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith (Hebrews 12:1b, 2a NET).  [F]or the one bringing forth in you both the desire (θέλειν, another form of θέλω) and the effort (ἐνεργεῖν, a form of ἐνεργέω)—for the sake of his good pleasure—is God (Philippians 2:13 NET).

[14] The NET parallel Greek text and NA28 had γάρ (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: yea)

[15] 1 Corinthins 9:16b (NET)

[16] NET note 44: Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizō) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.

[17] Matthew 6:13b (NASB) Table

[18] Ephesians 2:9b (NET)

[19] Romans 3:22a (NET) Table

[20] The Stephanus Textus Receptus and Byzantine Majority Text had τα παντα (KJV: all things) here.  The NET parallel Greek text and NA28 did not.

[21] John 17:10 (NET)

[22] John 17:10 (KJV)

[23] The NET parallel Greek text and NA28 had ἔδωκας here, where the Stephanus Textus Receptus and Byzantine Majority Text had δεδωκας (KJV: gavest).

[24] John 17:6a (NET) Table

[25] Romans 1:25 (NET)

[26] John 17:8b (NET)

[27] The NET parallel Greek text and NA28 had ἢ (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had ει (KJV: or).

[28] The Stephanus Textus Receptus and Byzantine Majority Text had συστατικων (KJV: commendation) repeated here.  The NET parallel Greek text and NA28 did not.

[29] In the NET parallel Greek text and NA28 Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus and Byzantine Majority Text.

[30] The NET parallel Greek text and NA28 had τῇ here, where the Stephanus Textus Receptus and Byzantine Majority Text had η.

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

[32] The NET parallel Greek text, NA28 and Byzantine Majority Text had οὐ here, where the Stephanus Textus Receptus had ουδε.

[33] The NET parallel Greek text and NA28 had εἵνεκεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ενεκεν (KJV: by reason of).

[34] 2 Corinthians 3:7-11 (NET)

[35] The NET parallel Greek text and NA28 had αὐτοὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουτοι (KJV: these).

[36] The NET parallel Greek text, NA28 and Byzantine Majority Text had the singular pronoun ᾧ here, where the Stephanus Textus Receptus had the plural ους (KJV: those).

[37] John 17:11 (NET)

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

[39] The NET parallel Greek text and NA28 had the singular pronoun ᾧ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural ους (KJV: those).

[40] The Stephanus Textus Receptus and Byzantine Majority Text had εν τω κοσμω (KJV: in the world) here.  The NET parallel Greek text and NA28 did not.

[41] Galatians 5:22a (NET) Table

To Make Holy, Part 6

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The next form of ἁγιάζω I want to consider is found in Jesus’ prayer to his Father: Set them apart (ἁγίασον, a form of ἁγιάζω) in the truth; your word is truth.[1]  But I’m making a slow pilgrimage through his prayer because I believe I can know his holiness here.  Jesus prayed (John 17:7, 8 NET):

Now they understand that everything you have given me comes from you, because I have given them the words you have given me.  They accepted them and really understand that I came from you, and they believed that you sent me.

The Greek words translated understand were ἔγνωκαν and ἔγνωσαν respectively, forms of γινώσκω.  None of the rulers of this age understood (ἔγνωκεν, another form of γινώσκω) [the wisdom of God], Paul wrote believers in Corinth.  If they had known (ἔγνωσαν, a form of γινώσκω) it, they would not have crucified the Lord of glory.[2]

Paul may have meant that—if they had understood—the demonic rulers (ἀρχόντων, a form of ἄρχων) or their human followers would not have crucified Jesus so that the scriptures that say it must happen this way[3] would have failed,[4] rather than that these rulers would have embraced Jesus as Lord (yehôvâh) and Christ (mâshı̂yach).  Still I think there is much to be gained by contrasting the disciples understanding to its negation.  Righteous Father, Jesus prayed, even if the world does not know (ἔγνω, another form of γινώσκω) you, I know (ἔγνων, another form of γινώσκω) you, and these men know (ἔγνωσαν, a form of γινώσκω) that you sent me.[5]

When the chief priests and the Pharisees heard [Jesus’] parables, they realized (ἔγνωσαν, a form of γινώσκω) that he was speaking about them.[6]  But they didn’t understand that the Father had sent Jesus.  Now they wanted to arrest him (but they feared the crowd), because they realized (ἔγνωσαν, a form of γινώσκω) that he told this parable against them.  So they left him and went away.[7]  Then the experts in the law and the chief priests wanted to arrest him that very hour, because they realized (ἔγνωσαν, a form of γινώσκω) he had told this parable against them.  But they were afraid of the people.[8]

John recorded the suspicion of some of the residents of Jerusalem, who in a sense forced their rulers’ hand to prove that they did not secretly regard Jesus as the Christ: Then some of the residents of Jerusalem began to say, “Isn’t this the man they are trying to kill?  Yet here he is, speaking publicly, and they are saying nothing to him.  Do the ruling authorities really know (ἔγνωσαν, a form of γινώσκω) that this man is the Christ?[9]

The following table contrasts those who did not understand that the Father sent Jesus and those who did:

John 8:25-27 (NET) John 16:1-4a (NET)
So they said to him, “Who are you?”  Jesus[10] replied, “What I have told you from the beginning. “I have told you all these things so that you will not fall away.
I have many things to say and to judge about you, but the Father who sent me is truthful, and the things I have heard from him I speak[11] to the world.” They will put you out of the synagogue, yet a time is coming when the one who kills you will think he is offering service to God.
(They did not understand [ἔγνωσαν, a form of γινώσκω] that he was telling them about his Father.) They will do[12] these things because they have not known (ἔγνωσαν, a form of γινώσκω) the Father or me.
But I have told you these things so that when their[13] time comes, you will remember that I told you about them.

Jesus explained why his disciples’ understanding differed from that of most in Israel: I have given them the words you have given me.  Even this may become clearer with contrast (Matthew 13:10-17 NET Table):

Then the disciples came to [Jesus] and said,[14] “Why do you speak to them in parables?”  He replied, “You have been given the opportunity to know (γνῶναι, another form of γινώσκω) the secrets of the kingdom of heaven, but they have not.  For whoever has will be given more, and will have an abundance.  But whoever does not have, even what he has will be taken from him.  For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand (συνίουσιν, a form of συνίημι).  And concerning them the prophecy of Isaiah is fulfilled that says:

‘You will listen carefully yet will never understand (συνῆτε, another form of συνίημι), you will look closely yet will never comprehend.  For the heart of this people has become dull; they are hard of hearing, and they have shut their eyes, so that they would not see with their eyes and hear with their ears and understand (συνῶσιν, another form of συνίημι) with their hearts and turn, and I would heal them.’

“But your eyes are blessed because they see, and your ears because they hear.[15]  For I tell you the truth, many prophets and righteous people longed to see what you see but did not see[16] it, and to hear what you hear but did not hear it.”

Jesus’ disciples were not only given the words Jesus’ Father gave to Him: They accepted them and really understand that I came from you, and they believed that you sent me.  The Greek word translated accepted was ἔλαβον (a form of λαμβάνω).  John had described Jesus as follows (John 1:10-13 NET):

He was in the world, and the world was created by him, but the world did not recognize (ἔγνω, another form of γινώσκω) him.  He came to what was his own, but his own people did not receive (παρέλαβον, a form of παραλαμβάνω) him.  But to all who have received (ἔλαβον, a form of λαμβάνω) him – those who believe in his name – he has given the right to become God’s children – children not born by human parents or by human desire or a husband’s decision, but by God.

John also recorded Jesus’ description of his own death and resurrection (John 10:17, 18 NET):

This is why the Father loves me – because I lay down my life, so that I may take (λάβω, another form of λαμβάνω) it back again.  No one takes it away from me, but I lay it down of my own free will.  I have the authority to lay it down, and I have the authority to take (λαβεῖν, another form of λαμβάνω) it back again.  This commandment I received (ἔλαβον, a form of λαμβάνω) from my Father.

Though accepted and received may sound passive[17] in English, I think this translation is a matter of politeness.  All three Greek forms of λαμβάνω above (λάβω, λαβεῖν and ἔλαβον) are active verbs: So they took (ἔλαβον, a form of λαμβάνω) branches of palm trees;[18] they took (ἔλαβον, a form of λαμβάνω) his clothes and made four shares[19] and they took (ἔλαβον, a form of λαμβάνω) Jesus’ body and wrapped it, with the aromatic spices.[20]  Jesus’ disciples took the words (ρήματα, a form of ῥῆμα) He gave them and kept (τετήρηκαν, a form of τηρέω) them: and they have kept thy word (λόγον, a form of λόγος).[21]  I feel justified equating the words (ρήματα) they took with the word (λόγον) they kept because Jesus also prayed: I have given them your word (λόγον, a form of λόγος).[22]

I found two passive forms of λαμβάνω in the New Testament for contrast.  The first is admittedly subtle (1 Timothy 4:1-5 NET):

Now the Spirit explicitly says that in the later times some will desert the faith and occupy themselves with deceiving spirits and demonic teachings, influenced by the hypocrisy of liars whose consciences are seared.  They will prohibit marriage and require abstinence from foods that God created to be received[23] (μετάλημψιν) with thanksgiving by those who believe and know[24] the truth.  For every creation of God is good and no food [literally, nothing] is to be rejected if it is received (λαμβανόμενον, another form of λαμβάνω) with thanksgiving.  For it is sanctified by God’s word and by prayer.

The translations of the noun μετάλημψιν to be received and the passive verb λαμβανόμενον is received confused me some, not that I have a better translation of μετάλημψιν to offer.  Perhaps the passiveness with which this food is received is clarified by Paul’s teaching to believers in Corinth (1 Corinthians 10:25-29a NET).

Eat anything that is sold in the marketplace without questions of conscience, for the earth and its abundance are the Lord’s.  If[25] an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience.  But if someone says to you, “This is from a sacrifice,”[26] do not eat, because of the one who told you and because of conscience –[27] I do not mean yours but the other person’s.

The second example is more explicit, contrasting a passive form λαμβανόμενος directly with an active form λαμβάνει.

Hebrews 5:1 (NET) Hebrews 5:4 (NET)
For every high priest is taken (λαμβανόμενος, another form of λαμβάνω) from among the people and appointed to represent them before God, to offer both gifts and sacrifices for sins. And no one assumes (λαμβάνει, another form of λαμβάνω; KJV: taketh) this honor on his own initiative, but only when called[28] to it by God, as in fact[29] Aaron[30] was.

Jesus’ disciples actively took the words He gave them as they were, words from the Father, and really understand, Jesus prayed, that I came from you, and they believed that you sent me.  I admit I’ve wasted too much time wondering what esoteric words the Father knew and gave to Jesus and Jesus knew and gave to his disciples, blind to the fact that they are Jesus’ understanding, given by the Holy Spirit, while studying the Hebrew scriptures.  These words are what Jesus learned as He increased in[31] wisdom and in stature, and in favor with God and with people.[32]  And his understanding of these words, are recorded in the Gospel narratives of the New Testament.

Tables comparing the Greek of Matthew 13:14b with Isaiah 6:9b, and Matthew 13:15 with Isaiah 6:10 in the Septuagint (BLB and Elpenor), and tables of Luke 20:19; John 7:26; 8:25, 26; 16:3, 4; Matthew 13:10; 13:16, 17; John 12:13; 19:23; 19:40; 17:6; 1 Timothy 4:3; 1 Corinthians 10:27, 28; Hebrews 5:4 and Luke 2:52 comparing the NET and KJV follow.

Matthew 13:14b (NET Parallel Greek) Isaiah 6:9b (Septuagint BLB) Isaiah 6:9b (Septuagint Elpenor)
ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε
Matthew 13:14b (NET) Esaias 6:9b (NETS) Isaiah 6:9 (English Elpenor)
‘You will listen carefully yet will never understand, you will look closely yet will never comprehend. ‘You will listen by listening, but you will not understand, and looking you will look, but you will not perceive.’ Ye shall hear indeed, but ye shall not understand; and ye shall see indeed, but ye shall not perceive.
Matthew 13:15 (NET Parallel Greek) Isaiah 6:10 (Septuagint BLB) Isaiah 6:10 (Septuagint Elpenor)
ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῗς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῗς ὀφθαλμοῗς καὶ τοῗς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσι καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσομαι αὐτούς
Matthew 13:15 (NET) Esaias 6:10 (NETS) Isaiah 6:10 (English Elpenor)
For the heart of this people has become dull; they are hard of hearing, and they have shut their eyes, so that they would not see with their eyes and hear with their ears and understand with their hearts and turn, and I would heal them.’ For this people’s heart has grown fat, and with their ears they have heard heavily, and they have shut their eyes so that they might not see with their eyes and hear with their ears and understand with their heart and turn—and I would heal them.” For the heart of this people has become gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.
Luke 20:19 (NET) Luke 20:19 (KJV)
Then the experts in the law and the chief priests wanted to arrest him that very hour, because they realized he had told this parable against them.  But they were afraid of the people. And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Καὶ ἐζήτησαν οἱ γραμματεῖς καὶ οἱ ἀρχιερεῖς ἐπιβαλεῖν ἐπ᾿ αὐτὸν τὰς χεῖρας ἐν αὐτῇ τῇ ὥρᾳ, καὶ ἐφοβήθησαν τὸν λαόν, ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς εἶπεν τὴν παραβολὴν ταύτην και εζητησαν οι αρχιερεις και οι γραμματεις επιβαλειν επ αυτον τας χειρας εν αυτη τη ωρα και εφοβηθησαν τον λαον εγνωσαν γαρ οτι προς αυτους την παραβολην ταυτην ειπεν και εζητησαν οι αρχιερεις και οι γραμματεις επιβαλειν επ αυτον τας χειρας εν αυτη τη ωρα και εφοβηθησαν εγνωσαν γαρ οτι προς αυτους την παραβολην ταυτην ειπεν
John 7:26 (NET) John 7:26 (KJV)
Yet here he is, speaking publicly, and they are saying nothing to him.  Do the ruling authorities really know that this man is the Christ? But, lo, he speaketh boldly, and they say nothing unto him.  Do the rulers know indeed that this is the very Christ?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἴδε παρρησίᾳ λαλεῖ καὶ οὐδὲν αὐτῷ λέγουσιν. μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες ὅτι οὗτος ἐστιν ὁ χριστός και ιδε παρρησια λαλει και ουδεν αυτω λεγουσιν μηποτε αληθως εγνωσαν οι αρχοντες οτι ουτος εστιν αληθως ο χριστος και ιδε παρρησια λαλει και ουδεν αυτω λεγουσιν μηποτε αληθως εγνωσαν οι αρχοντες οτι ουτος εστιν αληθως ο χριστος
John 8:25, 26 (NET) John 8:25, 26 (KJV)
So they said to him, “Who are you?”  Jesus replied, “What I have told you from the beginning. Then said they unto him, Who art thou?  And Jesus saith unto them, Even the same that I said unto you from the beginning.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἔλεγον οὖν αὐτῷ· σὺ τίς εἶ; εἶπεν αὐτοῖς |ὁ| Ἰησοῦς· τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν ελεγον ουν αυτω συ τις ει και ειπεν αυτοις ο ιησους την αρχην ο τι και λαλω υμιν ελεγον ουν αυτω συ τις ει και ειπεν αυτοις ο ιησους την αρχην ο τι και λαλω υμιν
I have many things to say and to judge about you, but the Father who sent me is truthful, and the things I have heard from him I speak to the world.” I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
πολλὰ ἔχω περὶ ὑμῶν λαλεῖν καὶ κρίνειν, ἀλλ᾿ ὁ πέμψας με ἀληθής ἐστιν, καγὼ ἃ ἤκουσα παρ᾿ αὐτοῦ ταῦτα λαλῶ εἰς τὸν κόσμον πολλα εχω περι υμων λαλειν και κρινειν αλλ ο πεμψας με αληθης εστιν καγω α ηκουσα παρ αυτου ταυτα λεγω εις τον κοσμον πολλα εχω περι υμων λαλειν και κρινειν αλλ ο πεμψας με αληθης εστιν καγω α ηκουσα παρ αυτου ταυτα λεγω εις τον κοσμον
John 16:3, 4 (NET) John 16:3, 4 (KJV)
They will do these things because they have not known the Father or me. And these things will they do unto you, because they have not known the Father, nor me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ταῦτα ποιήσουσιν ὅτι οὐκ ἔγνωσαν τὸν πατέρα οὐδὲ ἐμέ και ταυτα ποιησουσιν υμιν οτι ουκ εγνωσαν τον πατερα ουδε εμε και ταυτα ποιησουσιν οτι ουκ εγνωσαν τον πατερα ουδε εμε
But I have told you these things so that when their time comes, you will remember that I told you about them.

“I did not tell you these things from the beginning because I was with you.

 But these things have I told you, that when the time shall come, ye may remember that I told you of them.  And these things I said not unto you at the beginning, because I was with you.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀλλὰ ταῦτα λελάληκα ὑμῖν ἵνα ὅταν ἔλθῃ ἡ ὥρα αὐτῶν μνημονεύητε αὐτῶν ὅτι ἐγὼ εἶπον ὑμῖν.  Ταῦτα δὲ ὑμῖν ἐξ ἀρχῆς οὐκ εἶπον, ὅτι μεθ᾿ ὑμῶν ἤμην αλλα ταυτα λελαληκα υμιν ινα οταν ελθη η ωρα μνημονευητε αυτων οτι εγω ειπον υμιν ταυτα δε υμιν εξ αρχης ουκ ειπον οτι μεθ υμων ημην αλλα ταυτα λελαληκα υμιν ινα οταν ελθη η ωρα μνημονευητε αυτων οτι εγω ειπον υμιν ταυτα δε υμιν εξ αρχης ουκ ειπον οτι μεθ υμων ημην
Matthew 13:10 (NET) Matthew 13:10 (KJV)
Then the disciples came to him and said, “Why do you speak to them in parables?” And the disciples came, and said unto him, Why speakest thou unto them in parables?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Καὶ προσελθόντες οἱ μαθηταὶ εἶπαν αὐτῷ· διὰ τί ἐν παραβολαῖς λαλεῖς αὐτοῖς και προσελθοντες οι μαθηται ειπον αυτω δια τι εν παραβολαις λαλεις αυτοις και προσελθοντες οι μαθηται ειπον αυτω δια τι εν παραβολαις λαλεις αυτοις
Matthew 13:16, 17 (NET) Matthew 13:16, 17 (KJV)
“But your eyes are blessed because they see, and your ears because they hear. But blessed are your eyes, for they see: and your ears, for they hear.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν καὶ τὰ ὦτα |ὑμῶν| ὅτι ἀκούουσιν υμων δε μακαριοι οι οφθαλμοι οτι βλεπουσιν και τα ωτα υμων οτι ακουει υμων δε μακαριοι οι οφθαλμοι οτι βλεπουσιν και τα ωτα υμων οτι ακουει
For I tell you the truth, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it.” For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀμὴν γὰρ λέγω ὑμῖν ὅτι πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε καὶ οὐκ εἶδαν, καὶ ἀκοῦσαι ἃ ἀκούετε καὶ οὐκ ἤκουσαν αμην γαρ λεγω υμιν οτι πολλοι προφηται και δικαιοι επεθυμησαν ιδειν α βλεπετε και ουκ ειδον και ακουσαι α ακουετε και ουκ ηκουσαν αμην γαρ λεγω υμιν οτι πολλοι προφηται και δικαιοι επεθυμησαν ιδειν α βλεπετε και ουκ ειδον και ακουσαι α ακουετε και ουκ ηκουσαν
John 12:13 (NET) John 12:13 (KJV)
So they took branches of palm trees and went out to meet him.  They began to shout, “Hosanna! Blessed is the one who comes in the name of the Lord! Blessed is the king of Israel!” Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἔλαβον τὰ βαΐα τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ καὶ ἐκραύγαζον ὡσαννά· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου, [καὶ] ὁ βασιλεὺς τοῦ Ἰσραήλ ελαβον τα βαια των φοινικων και εξηλθον εις υπαντησιν αυτω και εκραζον ωσαννα ευλογημενος ο ερχομενος εν ονοματι κυριου ο βασιλευς του ισραηλ ελαβον τα βαια των φοινικων και εξηλθον εις υπαντησιν αυτω και εκραζον ωσαννα ευλογημενος ο ερχομενος εν ονοματι κυριου βασιλευς του ισραηλ
John 19:23 (NET) John 19:23 (KJV)
Now when the soldiers crucified Jesus, they took his clothes and made four shares, one for each soldier, and the tunic remained.  (Now the tunic was seamless, woven from top to bottom as a single piece.) Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οἱ οὖν στρατιῶται, ὅτε ἐσταύρωσαν τὸν Ἰησοῦν, ἔλαβον τὰ ἱμάτια αὐτοῦ καὶ ἐποίησαν τέσσαρα μέρη, ἑκάστῳ στρατιώτῃ μέρος, καὶ τὸν χιτῶνα. (ἦν δὲ ὁ χιτὼν ἄραφος, ἐκ τῶν ἄνωθεν ὑφαντὸς δι᾿ ὅλου.) οι ουν στρατιωται οτε εσταυρωσαν τον ιησουν ελαβον τα ιματια αυτου και εποιησαν τεσσαρα μερη εκαστω στρατιωτη μερος και τον χιτωνα ην δε ο χιτων αρραφος εκ των ανωθεν υφαντος δι ολου οι ουν στρατιωται οτε εσταυρωσαν τον ιησουν ελαβον τα ιματια αυτου και εποιησαν τεσσαρα μερη εκαστω στρατιωτη μερος και τον χιτωνα ην δε ο χιτων αραφος εκ των ανωθεν υφαντος δι ολου
John 19:40 (NET) John 19:40 (KJV)
Then they took Jesus’ body and wrapped it, with the aromatic spices, in strips of linen cloth according to Jewish burial customs. Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἔλαβον οὖν τὸ σῶμα τοῦ Ἰησοῦ καὶ ἔδησαν αὐτὸ ὀθονίοις μετὰ τῶν ἀρωμάτων, καθὼς ἔθος ἐστὶν τοῖς Ἰουδαίοις ἐνταφιάζειν ελαβον ουν το σωμα του ιησου και εδησαν αυτο οθονιοις μετα των αρωματων καθως εθος εστιν τοις ιουδαιοις ενταφιαζειν ελαβον ουν το σωμα του ιησου και εδησαν αυτο εν οθονιοις μετα των αρωματων καθως εθος εστιν τοις ιουδαιοις ενταφιαζειν
John 17:6 (NET) John 17:6 (KJV)
“I have revealed your name to the men you gave me out of the world.  They belonged to you, and you gave them to me, and they have obeyed your word. I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἐφανέρωσα σου τὸ ὄνομα τοῖς ἀνθρώποις οὓς ἔδωκας μοι ἐκ τοῦ κόσμου. σοὶ ἦσαν καμοὶ αὐτοὺς ἔδωκας καὶ τὸν λόγον σου τετήρηκαν εφανερωσα σου το ονομα τοις ανθρωποις ους δεδωκας μοι εκ του κοσμου σοι ησαν και εμοι αυτους δεδωκας και τον λογον σου τετηρηκασιν εφανερωσα σου το ονομα τοις ανθρωποις ους δεδωκας μοι εκ του κοσμου σοι ησαν και εμοι αυτους δεδωκας και τον λογον σου τετηρηκασιν
1 Timothy 4:3 (NET) 1 Timothy 4:3 (KJV)
They will prohibit marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων, ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν κωλυοντων γαμειν απεχεσθαι βρωματων α ο θεος εκτισεν εις μεταληψιν μετα ευχαριστιας τοις πιστοις και επεγνωκοσιν την αληθειαν κωλυοντων γαμειν απεχεσθαι βρωματων α ο θεος εκτισεν εις μεταληψιν μετα ευχαριστιας τοις πιστοις και επεγνωκοσιν την αληθειαν
1 Corinthians 10:27, 28 (NET) 1 Corinthians 10:27, 28 (KJV)
If an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience. If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἴ τις καλεῖ ὑμᾶς τῶν ἀπίστων καὶ θέλετε πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν ει δε τις καλει υμας των απιστων και θελετε πορευεσθαι παν το παρατιθεμενον υμιν εσθιετε μηδεν ανακρινοντες δια την συνειδησιν ει δε τις καλει υμας των απιστων και θελετε πορευεσθαι παν το παρατιθεμενον υμιν εσθιετε μηδεν ανακρινοντες δια την συνειδησιν
But if someone says to you, “This is from a sacrifice,” do not eat, because of the one who told you and because of conscience – But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake: for the earth is the Lord’s, and the fulness thereof:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐὰν δέ τις ὑμῖν εἴπῃ· τοῦτο ἱερόθυτον ἐστιν, μὴ ἐσθίετε δι᾿ ἐκεῖνον τὸν μηνύσαντα καὶ τὴν συνείδησιν εαν δε τις υμιν ειπη τουτο ειδωλοθυτον εστιν μη εσθιετε δι εκεινον τον μηνυσαντα και την συνειδησιν του γαρ κυριου η γη και το πληρωμα αυτης εαν δε τις υμιν ειπη τουτο ειδωλοθυτον εστιν μη εσθιετε δι εκεινον τον μηνυσαντα και την συνειδησιν του γαρ κυριου η γη και το πληρωμα αυτης
Hebrews 5:4 (NET) Hebrews 5:4 (KJV)
And no one assumes this honor on his own initiative, but only when called to it by God, as in fact Aaron was. And no man taketh this honour unto himself, but he that is called of God, as was Aaron.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμὴν ἀλλὰ καλούμενος ὑπὸ τοῦ θεοῦ καθώσπερ καὶ Ἀαρών και ουχ εαυτω τις λαμβανει την τιμην αλλα ο καλουμενος υπο του θεου καθαπερ και ο ααρων και ουχ εαυτω τις λαμβανει την τιμην αλλα καλουμενος υπο του θεου καθαπερ και ααρων
Luke 2:52 (NET) Luke 2:52 (KJV)
And Jesus increased in wisdom and in stature, and in favor with God and with people. And Jesus increased in wisdom and stature, and in favour with God and man.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Καὶ Ἰησοῦς προέκοπτεν [ἐν τῇ] σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι παρὰ θεῷ καὶ ἀνθρώποις και ιησους προεκοπτεν σοφια και ηλικια και χαριτι παρα θεω και ανθρωποις και ιησους προεκοπτεν σοφια και ηλικια και χαριτι παρα θεω και ανθρωποις

[1] John 17:17 (NET)

[2] 1 Corinthians 2:8 (NET)

[3] Matthew 26:54 (NET)

[4] It occurs to me that this is another oblique reference to the partial hardening of Israel which played such an integral role in the fulfillment of the Scriptures.

[5] John 17:25 (NET)

[6] Matthew 21:45 (NET)

[7] Mark 12:12 (NET)

[8] Luke 20:19 (NET) The NET parallel Greek text, NA28 and Stephanus Textus Receptus had τὸν λαόν (KJV: the people) here.  The Byzantine Majority Text did not.

[9] John 7:25, 26 (NET) The Stephanus Text Receptus and Byzantine Majority Text had αληθως (KJV: very) preceding Christ.  The NET parallel Greek text and NA28 did not.

[10] The Stephanus Text Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause.  The NET parallel Greek text and NA28 did not.

[11] The NET parallel Greek text and NA28 had λαλῶ here, where the Stephanus Text Receptus and Byzantine Majority Text had λεγω.

[12] The Stephanus Textus Receptus had υμιν following do (KJV: unto you).  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[13] The NET parallel Greek text and NA28 had αὐτῶν here.  The Stephanus Textus Receptus and Byzantine Majority Text did not (KJV: the).

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

[15] The NET parallel Greek text and NA28 had ἀκούουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ακουει.

[16] The NET parallel Greek text and NA28 had εἶδαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειδον.

[17] The Greek lexicon online lists the English translations of passive forms of λαμβάνω as follows: “to assume (consequences for), to attain (distinction), to be given, to be subjected to, to receive, to receive into one’s care, to undergo, experience.”

[18] John 12:13a (NET)

[19] John 19:23b (NET)

[20] John 19:40a (NET)

[21] John 17:6b (KJV)

[22] John 17:14a (NET)

[23] The NET Parallel Greek text and NA28 had μετάλημψιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεταληψιν.

[24] The NET Parallel Greek text had ἐπεγνωκόσι here, where where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ἐπεγνωκόσιν.

[25] The Stephanus Textus Receptus and Byzantine Majority Text had δε (not translated in the KJV) near the beginning of this clause.  The NET parallel Greek text and NA28 did not.

[26] The NET parallel Greek text and NA28 had ἱερόθυτον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειδωλοθυτον (KJV: sacrifice unto idols).

[27] The Stephanus Textus Receptus and Byzantine Majority Text had του γαρ κυριου η γη και το πληρωμα αυτης (KJV: for the earth is the Lord’s, and the fulness thereof) here.  The NET parallel Greek text and NA28 did not.

[28] The Stephanus Textus Receptus had the article ο preceding called.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[29] The NET parallel Greek text and NA28 had καθώσπερ here, where the Stephanus Textus Receptus and Byzantine Majority Text had καθαπερ (KJV: as was).

[30] The Stephanus Textus Receptus had the article ο preceding Aaron.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

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

[32] Luke 2:52 (NET)

Father, Forgive Them – Part 5

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Sit at my right hand until I make your enemies a footstool for your feet.[1]  “That’s me,” I responded as I read that this time.  The Greek word translated enemies was ἐχθρούς (a form of ἐχθρός).  For if while we were enemies (ἐχθροὶ, another form of ἐχθρός), Paul wrote believers in Rome, we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?[2]  But I’d never thought of it this way before.

I had vaguely assumed that making his enemies a footstool referenced Jesus as He treads the wine press of the fierce wrath of God, the Almighty.[3]  As I looked at other quotations of Psalm 110:1 in the New Testament it made a little sense why I had thought that.

NET and Parallel Greek
Matthew 22:44 Mark 12:36b Luke 20:42b, 43 Acts 2:34b, 35

Hebrews 1:13b
‘The[4] Lord said to my lord, “Sit at my right hand, until I put your enemies under[5] your feet”’? ‘The[6] Lord said[7] to my lord, “Sit at my right hand, until I put your enemies under[8] your feet.”’ ‘The[9] Lord said to my lord, “Sit at my right hand, ‘The Lord said to my lord, “Sit at my right hand “Sit at my right hand until I make your enemies a footstool for your feet”?
until I make your enemies a footstool for your feet.”’ until I make your enemies a footstool for your feet.”’
εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου εἶπεν [ὁ] κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου
ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου

There was another allusion to Psalm 110:1 in Hebrews 10:12, 13 (NET):

But when this priest[10] had offered one sacrifice for sins for all time, he sat down at the right hand of God, where he is now waiting until his enemies are made a footstool for his feet.

There are some differences from the Septuagint mostly related to the changes from present to past tense, and from second and first to third person:

Hebrews 10:12b (NET Parallel Greek) Psalm 110:1a (Septuagint BLB) Psalm 109:1a (Septuagint Elpenor)
ἐκάθισεν ἐν δεξιᾷ τοῦ θεοῦ κάθου ἐκ δεξιῶν μου κάθου ἐκ δεξιῶν μου
Hebrews 10:13b (NET Parallel Greek) Psalm 110:1b (Septuagint BLB) Psalm 109:1b (Septuagint Elpenor)
ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου

The noun ὑποπόδιον (footstool) in Hebrews 1:13, and 10:13, Acts 2:35 and Luke 20:43 was replaced by the adverb ὑποκάτω (under) in Matthew 22:44 and Mark 12:36.  The Stephanus Textus Receptus and Byzantine Majority Text had ὑποπόδιον in both cases (Table1 and Table2) as did both versions of the Septuagint.

Matthew 22:44 (NET Parallel Greek) Psalm 110:1 (Septuagint BLB) Psalm 109:1 (Septuagint Elpenor)
εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου εἶπεν ὁ κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου ΕΙΠΕΝ ὁ Κύριος τῷ Κυρίῳ μου· κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου
Mark 12:36b (NET Parallel Greek) Psalm 110:1 (Septuagint BLB) Psalm 109:1 (Septuagint Elpenor)
εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου εἶπεν ὁ κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου ΕΙΠΕΝ ὁ Κύριος τῷ Κυρίῳ μου· κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου

The Hebrew was הדם (hădôm) and לרגליך (regel), also translated footstool in the Tanakh.

From Hebrew From Greek
Psalm 110:1 (Tanakh) Psalm 110:1 (KJV) Psalm 109:1 (NETS) Psalm 109:1 (Elpenor English)
The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord said to my lord, “Sit on my right until I make your enemies a footstool for your feet.” The Lord said to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool.

According to Strong’s Concordance הדם (hădôm) was “From an unused root meaning to stamp upon.”  Paul alluded to Psalm 8:6 (1 Corinthians 15:24-28 NET; Table):

Then comes the end, when [Jesus] hands over the kingdom to God the Father, when he has brought to an end all rule and all authority and power.  For he must reign until[11] he has put[12] all his enemies under his feet.  The last enemy to be eliminated is death.  For he has put everything in subjection under his feet.  But when it says “everything” has been put in subjection, it is clear that this does not include the one who put everything in subjection to him.  And when all things are subjected to him, then the Son himself will be subjected to the one who subjected everything to him, so that God may be all in all.

Though Paul used ὑπὸ here both versions of the Septuagint had ὑποκάτω.  The other differences are accounted for by switching from 2nd to 3rd person and from the genitive to the accusative case.

1 Corinthians 15:27a (NET Parallel Greek) Psalm 8:6b (Septuagint BLB) Psalm 8:7b (Septuagint Elpenor)
πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ σου πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ σου· πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ

Though I didn’t realize it before I did this study, the first verse of Psalm 8 in the Elpenor version of the Septuagint reads: Εἰς τὸ τέλος, ὑπὲρ τῶν ληνῶν· ψαλμὸς τῷ Δαυΐδ (“For the end, concerning the wine-presses, a Psalm of David”).  The writer of Hebrews quoted Psalm 8:6, You put all things under his control,[13] including ὑποκάτω (under).

Hebrews 2:8a (NET Parallel Greek) Psalm 8:6b (Septuagint BLB) Psalm 8:7b (Septuagint Elpenor)
πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ σου πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ σου· πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ

Yet this time for some inexplicable reason as I read—Sit at my right hand until I make your enemies a footstool for your feet—the planet-sized hassock of corpses evaporated back into my imagination as I recognized that Jesus’ planet-sized footstool is made of living people, people like Mary.

Now it was Mary[14] who anointed the Lord with perfumed oil and wiped his feet dry with her hair.[15]  I imagine it was just as inexplicable to her that she, a sinner, when she learned[16] that Jesus was dining[17] at the Pharisee’s house…brought an alabaster jar of perfumed oil;[18] weeping, she began to wet his feet with her tears.  She wiped them with her hair, kissed them, and anointed them with the perfumed oil.[19]

Jesus explained the inexplicable: No one can come to me unless the Father who sent me draws him…It is written in the prophets, ‘And they will all be taught by[20] God.’  Everyone[21] who hears[22] and learns from the Father comes to me.[23]  I had misunderstood this as a severe limitation to my whosoever-will-may-come belief.  But the Holy Spirit contrasted it to the difficulty those willful few had finding their own way through the rituals of old covenant religion.  How[24] narrow is the gate and difficult the way that leads to life, Jesus summarized, and there are few who find it![25]

Mary[26]…sat[27] at[28] the Lord’s[29] feet and listened to what he said.[30]  And again, Mary[31] took three quarters of a pound of expensive aromatic oil from pure nard and anointed the feet of Jesus[32] about a week before his crucifixion.

I was formerly[33] a blasphemer and a persecutor, and an arrogant man, the apostle Paul confessed.  But[34] I was treated with mercy because I acted ignorantly (ἀγνοῶν, a form of ἀγνοέω) in unbelief, and our Lord’s grace was abundant, bringing faith and love in Christ Jesus.[35]  Father, forgive them, Jesus prayed, for they don’t know what they are doing.[36]  The Greek word translated know was οἴδασιν (a form of εἴδω; see).  They didn’t see what they were doing.  They acted ignorantly in unbelief (ἀπιστίᾳ).

When Jesus appeared to Paul (a.k.a. Saul) as a blinding light on the road to Damascus, He said, You are hurting (σκληρόν, a form of σκληρός) yourself by kicking against the goads.[37]  Paul’s religious mind fought so hard against that inexplicable drawing of God—denying what he was taught, heard and learned from the Father so completely—that the risen and ascended Lord Jesus was concerned about the harm he caused himself.  And I, when I am lifted up from the earth, Jesus had promised, will draw all people to myself,[38] even an angry jihadist like Saul.

This should not be forgotten though we may be more aware of what God’s abundant grace bringing faith and love in Christ Jesus made of him: for the one bringing forth in you both the desire and the effort, Paul wrote from experience (Colossians 1:28, 29), for the sake of his good pleasure – is God.[39]

I had begun to hear—Father, forgive them, for they don’t know what they are doing—as something more than a limited and local prayer.  I regard it, in fact, as the singularly relevant prayer of a salvation that does not depend on human desire or exertion, but on God who shows mercy.[40]  But I was uncertain of God the Father’s answer to that prayer until that day I heard, Sit at my right hand until I make your enemies a footstool for your feet.  His enemies made into his footstool was Jesus’ joy (Hebrews 12:2b NET):

For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat[41] at the right hand of the throne of God.

Tables comparing Matthew 22:44; Mark 12:36; Luke 20:42; 1 Corinthians 15:25; John 11:2; Luke 7:37; John 6:45; Matthew 7:14; Luke 10:39; John 12:3; 1 Timothy 1:13; Acts 26:14; Philippians 2:13 and Hebrews 12:2 in the NET and KJV follow.

Matthew 22:44 (NET) Matthew 22:44 (KJV)
‘The Lord said to my lord, “Sit at my right hand, until I put your enemies under your feet”’? The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου εως αν θω τους εχθρους σου υποποδιον των ποδων σου ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου εως αν θω τους εχθρους σου υποποδιον των ποδων σου
Mark 12:36 (NET) Mark 12:36 (KJV)
David himself, by the Holy Spirit, said, ‘The Lord said to my lord, “Sit at my right hand, until I put your enemies under your feet.”’ For David himself said by the Holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
αὐτὸς Δαυὶδ εἶπεν ἐν τῷ πνεύματι τῷ ἁγίῳ εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου αυτος γαρ δαβιδ ειπεν εν τω πνευματι τω αγιω ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου εως αν θω τους εχθρους σου υποποδιον των ποδων σου αυτος γαρ δαυιδ ειπεν εν πνευματι αγιω λεγει ο κυριος τω κυριω μου καθου εκ δεξιων μου εως αν θω τους εχθρους σου υποποδιον των ποδων σου
Luke 20:42 (NET) Luke 20:42 (KJV)
For David himself says in the book of Psalms, ‘The Lord said to my lord, “Sit at my right hand, And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
αὐτὸς γὰρ Δαυὶδ λέγει ἐν βίβλῳ ψαλμῶν εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου και αυτος δαβιδ λεγει εν βιβλω ψαλμων ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου και αυτος δαυιδ λεγει εν βιβλω ψαλμων ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου
1 Corinthians 15:25 (NET) 1 Corinthians 15:25 (KJV)
For he must reign until he has put all his enemies under his feet. For he must reign, till he hath put all enemies under his feet.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ δει γαρ αυτον βασιλευειν αχρις ου αν θη παντας τους εχθρους υπο τους ποδας αυτου δει γαρ αυτον βασιλευειν αχρις ου αν θη παντας τους εχθρους υπο τους ποδας αυτου
John 11:2 (NET) John 11:2 (KJV)
Now it was Mary who anointed the Lord with perfumed oil and wiped his feet dry with her hair, whose brother Lazarus was sick. It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἦν δὲ Μαριὰμ ἡ ἀλείψασα τὸν κύριον μύρῳ καὶ ἐκμάξασα τοὺς πόδας αὐτοῦ ταῖς θριξὶν αὐτῆς, ἧς ὁ ἀδελφὸς Λάζαρος ἠσθένει ην δε μαρια η αλειψασα τον κυριον μυρω και εκμαξασα τους ποδας αυτου ταις θριξιν αυτης ης ο αδελφος λαζαρος ησθενει ην δε μαρια η αλειψασα τον κυριον μυρω και εκμαξασα τους ποδας αυτου ταις θριξιν αυτης ης ο αδελφος λαζαρος ησθενει
Luke 7:37 (NET) Luke 7:37 (KJV)
Then when a woman of that town, who was a sinner, learned that Jesus was dining at the Pharisee’s house, she brought an alabaster jar of perfumed oil. And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἰδοὺ γυνὴ ἥτις ἦν ἐν τῇ πόλει ἁμαρτωλός, καὶ ἐπιγνοῦσα ὅτι κατάκειται ἐν τῇ οἰκίᾳ τοῦ Φαρισαίου, κομίσασα ἀλάβαστρον μύρου και ιδου γυνη εν τη πολει ητις ην αμαρτωλος επιγνουσα οτι ανακειται εν τη οικια του φαρισαιου κομισασα αλαβαστρον μυρου και ιδου γυνη εν τη πολει ητις ην αμαρτωλος και επιγνουσα οτι ανακειται εν τη οικια του φαρισαιου κομισασα αλαβαστρον μυρου
John 6:45 (NET) John 6:45 (KJV)
It is written in the prophets, ‘And they will all be taught by God.’  Everyone who hears and learns from the Father comes to me. It is written in the prophets, And they shall be all taught of God.  Every man therefore that hath heard, and hath learned of the Father, cometh unto me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἔστιν γεγραμμένον ἐν τοῖς προφήταις· καὶ ἔσονται πάντες διδακτοὶ θεοῦ· πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρὸς ἐμέ εστιν γεγραμμενον εν τοις προφηταις και εσονται παντες διδακτοι του θεου πας ουν ο ακουσας παρα του πατρος και μαθων ερχεται προς με εστιν γεγραμμενον εν τοις προφηταις και εσονται παντες διδακτοι θεου πας ουν ο ακουων παρα του πατρος και μαθων ερχεται προς με
Matthew 7:14 (NET) Matthew 7:14 (KJV)
How narrow is the gate and difficult the way that leads to life, and there are few who find it! Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
|τί| στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωὴν καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν οτι στενη η πυλη και τεθλιμμενη η οδος η απαγουσα εις την ζωην και ολιγοι εισιν οι ευρισκοντες αυτην τι στενη η πυλη και τεθλιμμενη η οδος η απαγουσα εις την ζωην και ολιγοι εισιν οι ευρισκοντες αυτην
Luke 10:39 (NET) Luke 10:39 (KJV)
She had a sister named Mary, who sat at the Lord’s feet and listened to what he said. And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ τῇδε ἦν ἀδελφὴ καλουμένη Μαριάμ , [ἣ] καὶ παρακαθεσθεῖσα πρὸς τοὺς πόδας τοῦ κυρίου ἤκουεν τὸν λόγον αὐτοῦ και τηδε ην αδελφη καλουμενη μαρια η και παρακαθισασα παρα τους ποδας του ιησου ηκουεν τον λογον αυτου και τηδε ην αδελφη καλουμενη μαρια η και παρακαθισασα παρα τους ποδας του ιησου ηκουεν τον λογον αυτου
John 12:3 (NET) John 12:3 (KJV)
Then Mary took three quarters of a pound of expensive aromatic oil from pure nard and anointed the feet of Jesus. She then wiped his feet dry with her hair.  (Now the house was filled with the fragrance of the perfumed oil.) Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἡ οὖν Μαριὰμ λαβοῦσα λίτραν μύρου νάρδου πιστικῆς πολυτίμου ἤλειψεν τοὺς πόδας |τοῦ| Ἰησοῦ καὶ ἐξέμαξεν ταῖς θριξὶν αὐτῆς τοὺς πόδας αὐτοῦ· (ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου.) η ουν μαρια λαβουσα λιτραν μυρου ναρδου πιστικης πολυτιμου ηλειψεν τους ποδας του ιησου και εξεμαξεν ταις θριξιν αυτης τους ποδας αυτου η δε οικια επληρωθη εκ της οσμης του μυρου η ουν μαρια λαβουσα λιτραν μυρου ναρδου πιστικης πολυτιμου ηλειψεν τους ποδας του ιησου και εξεμαξεν ταις θριξιν αυτης τους ποδας αυτου η δε οικια επληρωθη εκ της οσμης του μυρου
1 Timothy 1:13 (NET) 1 Timothy 1:13 (KJV)
even though I was formerly a blasphemer and a persecutor, and an arrogant man. But I was treated with mercy because I acted ignorantly in unbelief, Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τὸ πρότερον ὄντα βλάσφημον καὶ διώκτην καὶ ὑβριστήν, ἀλλὰ ἠλεήθην, ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ τον προτερον οντα βλασφημον και διωκτην και υβριστην αλλ ηλεηθην οτι αγνοων εποιησα εν απιστια τον προτερον οντα βλασφημον και διωκτην και υβριστην αλλα ηλεηθην οτι αγνοων εποιησα εν απιστια
Acts 26:14 (NET) Acts 26:14 (KJV)
When we had all fallen to the ground, I heard a voice saying to me in Aramaic, ‘Saul, Saul, why are you persecuting me?  You are hurting yourself by kicking against the goads.’ And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
πάντων τε καταπεσόντων ἡμῶν εἰς τὴν γῆν ἤκουσα φωνὴν λέγουσαν πρός με τῇ Ἑβραΐδι διαλέκτῳ· Σαοὺλ Σαούλ, τί με διώκεις; σκληρόν σοι πρὸς κέντρα λακτίζειν παντων δε καταπεσοντων ημων εις την γην ηκουσα φωνην λαλουσαν προς με και λεγουσαν τη εβραιδι διαλεκτω σαουλ σαουλ τι με διωκεις σκληρον σοι προς κεντρα λακτιζειν παντων δε καταπεσοντων ημων εις την γην ηκουσα φωνην λαλουσαν προς με και λεγουσαν τη εβραιδι διαλεκτω σαουλ σαουλ τι με διωκεις σκληρον σοι προς κεντρα λακτιζειν
Philippians 2:13 (NET) Philippians 2:13 (KJV)
for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God. For it is God which worketh in you both to will and to do of his good pleasure.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας ο θεος γαρ εστιν ο ενεργων εν υμιν και το θελειν και το ενεργειν υπερ της ευδοκιας ο θεος γαρ εστιν ο ενεργων εν υμιν και το θελειν και το ενεργειν υπερ της ευδοκιας
Hebrews 12:2 (NET) Hebrews 12:2 (KJV)
keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith.  For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης καταφρονήσας ἐν δεξιᾷ τε τοῦ θρόνου τοῦ θεοῦ κεκάθικεν αφορωντες εις τον της πιστεως αρχηγον και τελειωτην ιησουν ος αντι της προκειμενης αυτω χαρας υπεμεινεν σταυρον αισχυνης καταφρονησας εν δεξια τε του θρονου του θεου εκαθισεν αφορωντες εις τον της πιστεως αρχηγον και τελειωτην ιησουν ος αντι της προκειμενης αυτω χαρας υπεμεινεν σταυρον αισχυνης καταφρονησας εν δεξια τε του θρονου του θεου κεκαθικεν

[1] Hebrews 1:13b (NET)

[2] Romans 5:10 (NET)

[3] Revelation 19:15b (NASB) Table

[4] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Lord.  The NET parallel Greek text and NA28 did not.

[5] The NET parallel Greek text and NA28 had ὑποκάτω here, where the Stephanus Textus Receptus and Byzantine Majority Text had υποποδιον (KJV: footstool).

[6] The Stephanus Textus Receptus and Byzantine Majority Text had had the article ο preceding Lord.  The NET parallel Greek text and NA28 did not.

[7] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had εἶπεν here, where the Byzantine Majority Text had λεγει.

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

[9] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο here.  The NET parallel Greek text and NA28 did not.

[10] The NET parallel Greek text and NA28 had οὗτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος (KJV: this man).

[11] The NET parallel Greek text and NA28 had ἄχρι here, where the Stephanus Textus Receptus and Byzantine Majority Text had αχρις (KJV: till).

[12] The Stephanus Textus Receptus and Byzantine Majority Text had the particle αν preceding has put.  The NET parallel Greek text and NA28 did not.

[13] Hebrews 2:8a (NET)

[14] In the NET parallel Greek text and NA28 Mary was spelled Μαριὰμ, and μαρια in the Stephanus Textus Receptus and Byzantine Majority Text.

[15] John 11:2a (NET)

[16] The NET parallel Greek text, NA28 and Byzantine Majority Text had καὶ preceding learned.  The Stephanus Textus Receptus did not.

[17] The NET parallel Greek text and NA28 had κατάκειται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανακειται (KJV: sat at meat).

[18] Luke 7:37 (NET)

[19] Luke 7:38b (NET)

[20] The Stephanus Textus Receptus had the article του (KJV: of) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[21] The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: therefore) following Everyone.  The NET parallel Greek text and NA28 did not.

[22] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ἀκούσας here, where the Byzantine Majority Text had ακουων.

[23] John 6:44a, 45 (NET) The NET parallel Greek text and NA28 had ἐμέ here, where the Stephanus Textus Receptus and Byzantine Majority Text had με.

[24] The NET parallel Greek text, NA28 and Byzantine Majority Text had τί here, where the Stephanus Textus Receptus had οτι (KJV: Because).

[25] Matthew 7:14 (NET)

[26] In the NET parallel Greek text and NA28 Mary was spelled Μαριάμ, and μαρια in the Stephanus Textus Receptus and Byzantine Majority Text.

[27] The NET parallel Greek text and NA28 had παρακαθεσθεῖσα here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρακαθισασα.

[28] The NET parallel Greek text and NA28 had πρὸς here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρα.

[29] The NET parallel Greek text and NA28 had κυρίου here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιησου.

[30] Luke 10:39b (NET)

[31] In the NET parallel Greek text and NA28 Mary was spelled Μαριάμ, and μαρια in the Stephanus Textus Receptus and Byzantine Majority Text.

[32] John 12:3a (NET)

[33] The NET parallel Greek text and NA28 had the article τὸ preceding formerly, where the Stephanus Textus Receptus and Byzantine Majority Text had τον.

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

[35] 1 Timothy 1:13 (NET)

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

[37] Acts 26:14b (NET)

[38] John 12:32 (NET)

[39] Philippians 2:13 (NET) The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding God.  The NET parallel Greek text and NA28 did not.

[40] Romans 9:16 (NET) Table

[41] The NET parallel Greek text, NA28 and Byzantine Majority Text had κεκάθικεν here, where the Stephanus Textus Receptus had εκαθισεν (KJV: is set down).

Father, Son and Holy Spirit – Part 1

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I am more or less willing to be a polytheist.  Trinitarianism gives me a headache.  I’m not quite sure how anyone deduced monotheism from, HEAR, O ISRAEL: THE HaShem (yehôvâh, יהוה) OUR GOD (ʼĕlôhı̂ym, אלהינו), THE HaShem (yehôvâh, יהוה) IS ONE[1] anyway.  The Hebrew word אלהינו (ʼĕlôhı̂ym), as I understand it, is a plural noun treated as a singular (i.e., the Gods is).

If the oneness of the אלהינו (ʼĕlôhı̂ym) meant that they were not warring among themselves, constantly working at cross-purposes like the gods of the pagan myths, then trinitarianism would be an unnecessary complication.  But the impact the quotation of Psalm 110:1 in Hebrews had on me as I read it this time compels me to consider something much closer to trinitarianism than polytheism: The LORD (yehôvâh, יהוה) said unto my Lord (ʼâdôn, לאדני), Sit thou at my right hand, until I make thine enemies thy footstool.[2]

But when this priest[3] had offered one sacrifice for sins for all time, the anonymous author of Hebrews wrote, he sat down at the right hand of God, where he is now waiting until his enemies are made a footstool for his feet.[4]  This made it obvious that the resurrected and ascended Jesus was signified by לאדני (ʼâdôn) in Psalm 110:1, not יהוה (yehôvâh).  As a Bible-believing polytheist I would be forced to accept that Jesus is not יהוה (yehôvâh) according to this Psalm.

The insight that Jesus is יהוה (yehôvâh) come in human flesh has revolutionized my thinking about, not to mention my feeling for, יהוה (yehôvâh).  I won’t give it up easily.  If I can believe, for instance, that the him in Yet it pleased the LORD (yehôvâh, ויהוה) to bruise him[5] was effectively Himself, it presages Jesus’ own words: I lay down my life, so that I may take it back again.  No one takes it away from me, but I lay it down of my own free will.[6]  If, however, I must believe that him was someone else יהוה (yehôvâh) abused, an only begotten Son in fact, and He wants to treat me as a son…well, those are fighting words.

As I think of it now, for foolish Gentiles to see one like the Son of man [returning] with the clouds of heaven[7] and then follow their desperate leaders in a short-lived insurrection will require a hardening much like the hardening that fortified religious minds in Jerusalem to seek the death of a man who healed the sick and raised the dead.  So rather than be hardened by a simplistic polytheism I plan to endure the headache of something more like trinitarianism.

The first occurrence of ואדני (ʼâdôn) in Genesis was from the lips of Sarah: After I am worn out will I have pleasure, especially when my husband is old too?[8]  Husband (ʼâdôn, ואדני) was lord in the Tanakh and κύριός in the Septuagint.  Peter made much of this single occurrence of ʼâdôn (1 Peter 3:5, 6 NET):

For in the same way the holy women who hoped in[9] God[10] long ago adorned themselves by being subject to their husbands, like Sarah who obeyed Abraham, calling him lord (κύριον, a form of κύριος).  You become her children when you do what is good and have no fear in doing so.

Surely the relevant relationship in Sarah’s mind as she laughed, contemplated, probably doubted the possibility of having her first child in her old age was that of husband as the NET translators suggested.  Turn, O backsliding children, saith the LORD; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion: And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding.[11]

The Hebrew word translated LORD here was יהוה (yehôvâh), κύριος in Greek in the Septuagint.  The Hebrew word translated for I am married was בעלתי (bâʽal).  Like אדני (ʼâdôn) בעלתי (bâʽal) can mean master.  This is what the rabbis keyed on when they chose κατακυριεύσω (a form of κατακυριεύω) to translate בעלתי (bâʽal) into Greek.  But Jesus called them and said, “You know that the rulers of the Gentiles lord it over (κατακυριεύουσιν, another form of κατακυριεύω) them, and those in high positions use their authority over them.  It[12] must not be this way among you!”[13]  In fact, the man who beat [some Jewish exorcists] into submission[14] (κατακυριεύσας, another form of κατακυριεύω)…was possessed by [an] evil spirit,[15] not the Spirit of God.

I think the translators of the Tanakh keyed on the relevant relationship the Holy Spirit intended, for later the same passage reads: Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD.[16]  Again, LORD was the translation of יהוה (yehôvâh), κύριος in the Septuagint.  The word translated husband was מרעה (rêaʽ).  It was translated συνόντα (a form of σύνειμι) by the rabbis in the Septuagint (Luke 9:18-22 NET).

Once when Jesus was praying by himself, and his disciples were nearby (συνῆσαν, another form of σύνειμι), he asked them, “Who do the crowds say that I am?”  They answered,[17] “John the Baptist; others say Elijah; and still others that one of the prophets of long ago has risen.”  Then he said to them, “But who do you say that I am?”  Peter[18] answered, “The Christ of God.”  But he forcefully commanded them not to tell[19] this to anyone, saying, “The Son of Man must suffer many things and be rejected by the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.”[20]

The LORD was determined to do good (Jeremiah 3:16-18) to Israel but questioned how since they had treacherously departed from Him: But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? [21]  Jesus explained His answer—and I said, Thou shalt call me, My father; and shalt not turn away from me[22]—to Nicodemus (John 3:5-7 NET).

I tell you the solemn truth, 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.”

So, how is one born from above?  Receive Jesus.  Actually, him in to all who have received him referred back to the Word.  I was among the slowest of the slow to realize that the Word was Jesus.  Here is John’s description of Jesus as the Word of God (John 1:1-5, 10-13 NET):

In the beginning was the Word, and the Word was with God, and the Word was fully God.  The Word was with God in the beginning.  All things were created by him, and apart from him not one thing was created that has been created.  In him was life, and the life was the light of mankind.  And the light shines on in the darkness, but the darkness has not mastered it…

He was in the world, and the world was created by him, but the world did not recognize him.  He came to what was his own, but his own people did not receive him.  But to all who have received him – those who believe in his name – he has given the right to become God’s children – children not born by human parents or by human desire or a husband’s decision, but by God.

So, how does the right (John 8:40-45) to become God’s children, the fact that Thou shalt call [Him], My father ensure that thou shalt not turn away from him?  Therefore, Peter concluded his first Gospel proclamation, let all the house of Israel know beyond a doubt that God has made this Jesus whom you crucified both Lord and Christ[23] (Acts 2:37, 38 NET).

Now when they heard this, they were acutely distressed and said to Peter and the rest of the apostles, “What should we do, brothers?”  Peter said to them, “Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.

We know that everyone fathered by God does not sin, John wrote those who had received Jesus, but God protects the one he has fathered, and the evil one cannot touch him.  We know that we are from God, and the whole world lies in the power of the evil one.  And we know that the Son of God has come and has given us insight to know him who is true, and we are in him who is true, in his Son Jesus Christ. This one is the true God and eternal life.[24]

So then, brothers and sisters, Paul wrote to those in Rome who believed that God has made this Jesus whom [they] crucified both Lord and Christ, who had repented and been baptized in the name of Jesus Christ for the forgiveness of [their] sins, we are under obligation, not to the flesh, to live according to the flesh (for if you live according to the flesh, you will die), but if by the Spirit you put to death the deeds of the body you will live.  For all who are led by the Spirit of God are the sons of God.  For you did not receive the spirit of slavery leading again to fear, but you received the Spirit of adoption, by whom we cry, “Abba, Father.”[25]

This explains why the ark of the covenant of the Lord will no longer come to mind (Jeremiah 3:16-18 Tanakh):

And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more.

At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart.  In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers.

Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD:[26]

Here again, husband was בעלתי (bâʽal) and LORD was יהוה (yehôvâh) in the Hebrew (Masoretic text), but the rabbis chose ἠμέλησα (a form of ἀμελέω) in the Septuagint.  The author of Hebrews quoted it (Hebrews 8:9 NET):

It will not be like the covenant that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard (ἠμέλησα, a form of ἀμελέω) for them, says the Lord.

The NET parallel Greek text, Stephanus Textus Receptus and Byzantine Majority Text were identical here.

Hebrews 8:9 (NET Parallel Greek) Hebrews 8:9 (Stephanus Textus Receptus)

Hebrews 8:9 (Byzantine Majority Text)
οὐ κατὰ τὴν διαθήκην, ἣν ἐποίησα τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Ἀιγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, καγὼ ἠμέλησα αὐτῶν, λέγει κύριος ου κατα την διαθηκην ην εποιησα τοις πατρασιν αυτων εν ημερα επιλαβομενου μου της χειρος αυτων εξαγαγειν αυτους εκ γης αιγυπτου οτι αυτοι ουκ ενεμειναν εν τη διαθηκη μου καγω ημελησα αυτων λεγει κυριος ου κατα την διαθηκην ην εποιησα τοις πατρασιν αυτων εν ημερα επιλαβομενου μου της χειρος αυτων εξαγαγειν αυτους εκ γης αιγυπτου οτι αυτοι ουκ ενεμειναν εν τη διαθηκη μου καγω ημελησα αυτων λεγει κυριος

There were three relatively insignificant differences compared to the BLB and Elpenor versions of the Septuagint.

Hebrews 8:9 (NET Parallel Greek)

 Jeremiah 31:32 (Septuagint BLB)

Jeremiah 38:32 (Septuagint Elpenor)
οὐ κατὰ τὴν διαθήκην, ἣν ἐποίησα τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Ἀιγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, καγὼ ἠμέλησα αὐτῶν, λέγει κύριος οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου καὶ ἐγὼ ἠμέλησα αὐτῶν φησὶν κύριος οὐ κατὰ τὴν διαθήκην, ἣν διεθέμην τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, καὶ ἐγὼ ἠμέλησα αὐτῶν, φησὶ Κύριος

If בעלתי (bâʽal) was not original in Jeremiah 31:32, it was found in Isaiah, though again it was translated κύριος (Lord) in the Septuagint (Isaiah 54:4-7 Tanakh):

Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more.  For thy Maker is thine husband (bâʽal, בעליך); the LORD (yehôvâh, יהוה) of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called.  For the LORD (yehôvâh, יהוה) hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God.  For a small moment have I forsaken thee; but with great mercies will I gather thee.

Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her.  And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt.  And it shall be at that day, saith the LORD (yehôvâh, יהוה), that thou shalt call me Ishi; and shalt call me no more Baali (baʽălı̂y, בעלי).  For I will take away the names of Baalim (baʽal, הבעלים) out of her mouth, and they shall no more be remembered by their name.[27]

Here the Hebrew word אישי (ʼı̂ysh) was transliterated as a proper name Ishi (also in the KJV).  The rabbis translated it ἀνήρ in the Septuagint.  And the man (ʼâdâm, האדם; Septuagint: Αδαμ) said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man (ʼı̂ysh, מאיש; Septuagint: ἀνδρὸς, a form of ἀνήρ).’  Therefore shall a man (ʼı̂ysh, איש; Septuagint: ἄνθρωπος) leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh [Table].[28]  Most English Bibles that translate rather than transliterate Ishi render it my husband, including the New English Translation of the Septuagint.

Matthew (9:15), Mark (2:19, 20) and Luke (5:34, 35) all recounted Jesus reference to Himself as the bridegroom (νυμφίος).  John (3:25-30) recalled that John the Baptist also called Jesus the bridegroom.  The prophet Hosea continued quoting yehôvâh (Hosea 2:18-23 Tanakh):

And in that day will I make a covenant for them with the beasts of the field and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely.  And I will betroth (ʼâraś, וארשׁתיך; Septuagint: μνηστεύσομαί, a form of μνηστεύω) thee unto me for ever; yea, I will betroth (ʼâraś, וארשׁתיך; Septuagint: μνηστεύσομαί, a form of μνηστεύω) thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies.  I will even betroth (ʼâraś, וארשׁתיך; Septuagint: μνηστεύσομαί, a form of μνηστεύω) thee unto me in faithfulness: and thou shalt know the LORD (yehôvâh, יהוה).

And it shall come to pass in that day, I will hear, saith the LORD (yehôvâh, יהוה), I will hear the heavens, and they shall hear the earth; And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel.  And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.

Tables comparing Hebrews 10:12; 1 Peter 3:5; Matthew 20:26; Acts 19:16 and Luke 9:19-22 in the NET and KJV follow.

Hebrews 10:12 (NET)

Hebrews 10:12 (KJV)
But when this priest had offered one sacrifice for sins for all time, he sat down at the right hand of God, But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὗτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς τὸ διηνεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ θεοῦ αυτος δε μιαν υπερ αμαρτιων προσενεγκας θυσιαν εις το διηνεκες εκαθισεν εν δεξια του θεου αυτος δε μιαν υπερ αμαρτιων προσενεγκας θυσιαν εις το διηνεκες εκαθισεν εν δεξια του θεου

1 Peter 3:5 (NET)

1 Peter 3:5 (KJV)
For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands, For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
οὕτως γάρ ποτε καὶ αἱ ἅγιαι γυναῖκες αἱ ἐλπίζουσαι εἰς θεὸν ἐκόσμουν ἑαυτάς ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν ουτως γαρ ποτε και αι αγιαι γυναικες αι ελπιζουσαι επι τον θεον εκοσμουν εαυτας υποτασσομεναι τοις ιδιοις ανδρασιν ουτως γαρ ποτε και αι αγιαι γυναικες αι ελπιζουσαι επι θεον εκοσμουν εαυτας υποτασσομεναι τοις ιδιοις ανδρασιν

Matthew 20:26 (NET)

Matthew 20:26 (KJV)
It must not be this way among you!  Instead whoever wants to be great among you must be your servant, But it shall not be so among you: but whosoever will be great among you, let him be your minister;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐχ οὕτως |ἔσται| ἐν ὑμῖν, ἀλλ᾿ ὃς |ἐὰν| θέλῃ ἐν ὑμῖν μέγας γενέσθαι ἔσται ὑμῶν διάκονος ουχ ουτως δε εσται εν υμιν αλλ ος εαν θελη εν υμιν μεγας γενεσθαι εστω υμων διακονος ουχ ουτως δε εσται εν υμιν αλλ ος εαν θελη εν υμιν μεγας γενεσθαι εσται υμων διακονος
Acts 19:16 (NET)

Acts 19:16 (KJV)
Then the man who was possessed by the evil spirit jumped on them and beat them all into submission.  He prevailed against them so that they fled from that house naked and wounded. And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτοὺς ἐν ᾧ ἦν τὸ πνεῦμα τὸ πονηρόν, κατακυριεύσας ἀμφοτέρων ἴσχυσεν κατ᾿ αὐτῶν ὥστε γυμνοὺς καὶ τετραυματισμένους ἐκφυγεῖν ἐκ τοῦ οἴκου ἐκείνου και εφαλλομενος επ αυτους ο ανθρωπος εν ω ην το πνευμα το πονηρον και κατακυριευσας αυτων ισχυσεν κατ αυτων ωστε γυμνους και τετραυματισμενους εκφυγειν εκ του οικου εκεινου και εφαλλομενος επ αυτους ο ανθρωπος εν ω ην το πνευμα το πονηρον και κατακυριευσαν αυτων ισχυσεν κατ αυτων ωστε γυμνους και τετραυματισμενους εκφυγειν εκ του οικου εκεινου
Luke 9:19-22 (NET)

Luke 9:19-22 (KJV)
They answered, “John the Baptist; others say Elijah; and still others that one of the prophets of long ago has risen.” They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
οἱ δὲ ἀποκριθέντες εἶπαν Ἰωάννην τὸν βαπτιστήν, ἄλλοι δὲ Ἠλίαν, ἄλλοι δὲ ὅτι προφήτης τις τῶν ἀρχαίων ἀνέστη οι δε αποκριθεντες ειπον ιωαννην τον βαπτιστην αλλοι δε ηλιαν αλλοι δε οτι προφητης τις των αρχαιων ανεστη οι δε αποκριθεντες ειπον ιωαννην τον βαπτιστην αλλοι δε ηλιαν αλλοι δε οτι προφητης τις των αρχαιων ανεστη
Then he said to them, “But who do you say that I am?”  Peter answered, “The Christ of God.” He said unto them, But whom say ye that I am?  Peter answering said, The Christ of God.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἶπεν δὲ αὐτοῖς· ὑμεῖς δὲ τίνα με λέγετε εἶναι; Πέτρος δὲ ἀποκριθεὶς εἶπεν· τὸν χριστὸν τοῦ θεοῦ ειπεν δε αυτοις υμεις δε τινα με λεγετε ειναι αποκριθεις δε ο πετρος ειπεν τον χριστον του θεου ειπεν δε αυτοις υμεις δε τινα με λεγετε ειναι αποκριθεις δε ο πετρος ειπεν τον χριστον του θεου
But he forcefully commanded them not to tell this to anyone, And he straitly charged them, and commanded them to tell no man that thing;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ ἐπιτιμήσας αὐτοῖς παρήγγειλεν μηδενὶ λέγειν τοῦτο ο δε επιτιμησας αυτοις παρηγγειλεν μηδενι ειπειν τουτο ο δε επιτιμησας αυτοις παρηγγειλεν μηδενι ειπειν τουτο
saying, “The Son of Man must suffer many things and be rejected by the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.” Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰπων ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι ειπων οτι δει τον υιον του ανθρωπου πολλα παθειν και αποδοκιμασθηναι απο των πρεσβυτερων και αρχιερεων και γραμματεων και αποκτανθηναι και τη τριτη ημερα εγερθηναι ειπων οτι δει τον υιον του ανθρωπου πολλα παθειν και αποδοκιμασθηναι απο των πρεσβυτερων και αρχιερεων και γραμματεων και αποκτανθηναι και τη τριτη ημερα αναστηναι

[1] Deuteronomy 6:4 (Tanakh)

[2] Psalm 110:1 (Tanakh)

[3] The NET parallel Greek text and NA28 had οὗτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος (KJV: this man).

[4] Hebrews 10:12, 13 (NET)

[5] Isaiah 53:10a (Tanakh)

[6] John 10:17b, 18a (NET)

[7] Daniel 7:13b (Tanakh) The Greek word translated returning in Revelation 1:7 (NET) was ἔρχεται, while the Hebrew word translated came in Daniel 7:13 (Tanakh) was translated ἐρχόμενος in the Septuagint.  Both are forms of ἔρχομαι.  ἐρχόμενος: Matthew 3:11; 11:2-6; 21:6-11; 23:37-39.

[8] Genesis 18:12 (NET)

[9] The NET parallel Greek text and NA28 had εἰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had επι.

[10] The Stephanus Textus Receptus had the article τον preceding God.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[11] Jeremiah 3:14, 15 (Tanakh)

[12] The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: But).  The NET parallel Greek text and NA28 did not.

[13] Matthew 20:25, 26a (NET)

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

[15] Acts 19:16 (NET)

[16] Jeremiah 3:20 (Tanakh)

[17] The NET parallel Greek text and NA28 had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον (KJV: said).

[18] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Peter.  The NET parallel Greek text and NA28 did not.

[19] The NET parallel Greek text and NA28 had λέγειν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπειν.

[20] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ἐγερθῆναι here, where the Byzantine Majority Text had αναστηναι.

[21] Jeremiah 3:19a (Tanakh)

[22] Jeremiah 3:19b (Tanakh)

[23] Acts 2:36 (NET)

[24] 1 John 5:18-20 (NET) Table1, Table2

[25] Romans 8:12-15 (NET)

[26] Jeremiah 31:31, 32 (Tanakh)

[27] Hosea 2:14-17 (Tanakh) Table1 Table2 Table3

[28] Genesis 2:23, 24 (Tanakh)

Peter’s First Gospel Proclamation Revisited, Part 1

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Moses was burdened excessively, beyond [his] strength, so that [he] despaired even of living:[1]  I am not able to bear all this people myself alone, he said, because it is too heavy for me.  And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favour in Thy sight; and let me not look upon my wretchedness.[2]

I will take of the spirit which is upon thee, HaShem said unto Moses, and will put it upon [seventy elders of Israel]; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.[3]

Moses said, would that all HaShem’S people were prophets, that HaShem would put His spirit upon them![4]  The Hebrew word translated would was יתן (nethan), the same word translated would put later in the same verse.  It was translated δῴη and δῷ (forms of δίδωμι) in the Septuagint (Table1).  “And who might grant that all the Lord’s people be prophets, when the Lord grants his spirit upon them?”[5]

The day the Holy Spirit was granted Peter preached from the prophet Joel: And in the last days it will be,’ God says, ‘that I will pour out my Spirit on all people, and your sons and your daughters will prophesy, and your young men will see visions, and your old men will dream dreams.[6]  Peter, speaking from memory presumably, reversed the clauses (Table3) οἱ πρεσβύτεροι ὑμῶν ἐνυπνίοις ἐνυπνιασθήσονται (your old men will dream dreams) and οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται (your young men will see visions) relative to both the contemporary Hebrew and the Greek of the Septuagint (Table4).

Even on my servants, Peter qualified the all people on whom the Holy Spirit would be poured out, both men and women, I will pour out my Spirit in those days, and they will prophesy.[7]  The Elpenor version of the Septuagint also had my (μου) here.  The BLB version did not (Table5), like the Hebrew apparently (Table6).  But this might be the Holy Spirit pointing to another day when all is more inclusive, even as He indicated that the day Peter preached this sermon was not yet that day.  Today, only those who believe that God has made this Jesus whom you crucified both Lord and Christ,[8] who Repent, and…be baptized in the name of Jesus Christ for the forgiveness of your sins…will receive the gift of the Holy Spirit.  For the promise is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.[9]

Peter continued his quotation: And I will perform wonders in the sky above and miraculous signs on the earth below, blood and fire and clouds of smoke.[10]  But it was by no means verbatim.  He added (Table7 and Table8) the words ἄνω (above), κάτω (below) and σημεῖα (a form of σημεῖον; translated miraculous signs).  I’ll consider some occurrences of forms of σημεῖον in the Gospel narratives in detail.  I’ve grouped these first four together not because they recall the same event but because they reveal a similar attitude toward signs.

Matthew 12:38-42 (NET)

 Mark 8:11, 12 (NET) Luke 11:29-32 (NET)

John 4:46-48 (NET)
Now he[11] came again to Cana in Galilee where he had made the water wine.  In Capernaum there was a certain royal official whose son was sick.
Then some of the experts in the law along with some Pharisees answered him,[12] “Teacher, we want to see a sign (σημεῖον) from you.” Then the Pharisees came and began to argue with Jesus, asking for a sign (σημεῖον) from heaven to test him. When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him[13] to come down and heal his son, who was about to die.
But he answered them, “An evil and adulterous generation asks for a sign (σημεῖον), but no sign (σημεῖον) will be given to it except the sign (σημεῖον) of the prophet Jonah. Sighing deeply in his spirit he said, “Why does this generation look for[14] a sign (σημεῖον)?  I tell you the truth, no sign (σημεῖον) will be given to this generation.” As the crowds were increasing, Jesus began to say, “This generation is a wicked generation; it looks for[15] a sign (σημεῖον), but no sign (σημεῖον) will be given to it except the sign (σημεῖον) of Jonah.[16] So Jesus said to him, “Unless you people see signs (σημεῖα, a form of σημεῖον) and wonders you will never believe!”
For just as Jonah was in the belly of the huge fish for three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights. For just as Jonah became a sign (σημεῖον) to the people of Nineveh, so the Son of Man will be a sign to this generation.
The people of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them – and now, something greater than Jonah is here! The queen of the South will rise up at the judgment with the people of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon[17] – and now, something greater than Solomon is here!
The queen of the South will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon[18] – and now, something greater than Solomon is here! The people of Nineveh[19] will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them – and now, something greater than Jonah is here!

Despite this apparently negative attitude the royal official persisted in John’s Gospel narrative: “Sir (κύριε, a form of κύριος),” the official said to him, “come down before my child dies.”[20]  Despite his apparently negative attitude Jesus responded graciously to the royal official’s faith (John 4:50-54 NET):

“Go home; your son will live.”[21]  The man believed (ἐπίστευσεν, a form of πιστεύω) the word that[22] Jesus[23] spoke to him, and set off for home.

While he was on his way down, his slaves met him and told him[24] that his son was going to live.  So he asked them the time when his condition began to improve, and[25] they told[26] him, “Yesterday[27] at one o’clock in the afternoon the fever left him.”  Then the father realized that it was the very time Jesus had said to him,[28] “Your son will live,” and he himself believed (ἐπίστευσεν, a form of πιστεύω) along with his entire household.  Jesus did this[29] as his second miraculous sign (σημεῖον) when he returned from Judea to Galilee.

The first[30] of [Jesus’] miraculous signs (σημείων, another form of σημεῖον) was turning water to wine (John 2:1-10) in Cana of Galilee.  In this way he revealed his glory, and his disciples believed (ἐπίστευσαν, another form of πιστεύω) in him.[31]  Jesus’ negative attitude seems to have been expressed when signs were sought as a reason to disbelieve (Matthew 16:1-4 NET):

Now when the Pharisees and Sadducees came to test (πειράζοντες, a form of πειράζω) Jesus, they asked him to show them a sign (σημεῖον) from heaven.  He said, “When evening comes you say, ‘It will be fair weather, because the sky is red,’ and in the morning, ‘It will be stormy today, because the sky is red and darkening.’[32]  You know how to judge correctly the appearance of the sky, but you cannot evaluate the signs (σημεῖα, a form of σημεῖον) of the times.  A wicked and adulterous generation asks for a sign (σημεῖον), but no sign (σημεῖον) will be given to it except the sign (σημεῖον) of Jonah.”[33]  Then he left them and went away.

Here is another example to clarify the point: Jesus was casting out a demon that was mute.  When the demon had gone out, the man who had been mute began to speak, and the crowds were amazed.  But some of them said, “By the power of Beelzebul, the[34] ruler of demons, he casts out demons.” Others, to test (πειράζοντες, a form of πειράζω) him, began asking for a sign (σημεῖον) from heaven.[35]

Though πειράζοντες (test) here was exactly the same word as the Pharisees’ and Sadducees’ test, Jesus didn’t respond to it as if it signified the same disbelief.  In fact, He responded as if their πειράζοντες was the δοκιμάζετε John instructed believers to do (1 John 4:1-3 NET):

Dear friends, do not believe (πιστεύετε, another form of πιστεύω) every spirit, but test (δοκιμάζετε, a form of δοκιμάζω) the spirits to determine if they are from God, because many false prophets have gone out into the world.  By this you know[36] the Spirit of God: Every spirit that confesses Jesus as the Christ who has come in the flesh is from God, but every spirit that does not confess Jesus[37] is not from God, and this is the spirit of the antichrist, which you have heard is coming, and now is already in the world.

Recognizing the confusion the antichrists who claimed that Jesus cast out demons by the power of Beelzebul, the ruler of demons created, He clarified the meaning of the sign of casting out a demon rather than describing those who sought a sign from heaven as a wicked and adulterous generation (Luke 11:17-22 NET):

But Jesus, realizing their thoughts, said to them, “Every kingdom divided against itself is destroyed, and a divided household falls.  So if Satan too is divided against himself, how will his kingdom stand?  I ask you this because you claim that I cast out demons by Beelzebul.  Now if I[38] cast out demons by Beelzebul, by whom do your sons cast them out?  Therefore they will be your judges.  But if I cast out demons by the finger of God, then the kingdom of God has already overtaken you.  When a strong man, fully armed, guards his own palace, his possessions are safe.  But when a[39] stronger man attacks and conquers him, he takes away the first man’s armor on which the man relied and divides up his plunder.

John, who heard Jesus’ explanation as a young man and clearly understood it as an old man, continued (1 John 4:4-6 NET):

You are from God, little children, and have conquered them, because the one who is in you is greater than the one who is in the world.  They are from the world; therefore they speak from the world’s perspective and the world listens to them.  We are from God; the person who knows God listens to us, but whoever is not from God does not listen to us.  By this we know the Spirit of truth and the spirit of deceit.

Though all four Gospel narratives recognized this tension with signs, John seemed to spend the most time explaining and resolving it in faith.  Now while Jesus was in Jerusalem[40] at the feast of the Passover, many people believed (ἐπίστευσαν, another form of πιστεύω) in his name because they saw the miraculous signs (σημεῖα, a form of σημεῖον) he was doing.  But Jesus[41] would not entrust (ἐπίστευεν, another form of πιστεύω) himself[42] to them, because he knew (γινώσκειν, a form of γινώσκω) all people.  He did not need anyone to testify about man, for he knew (ἐγίνωσκεν, another form of γινώσκω) what was in man.[43]

Jesus’ knowledge of humanity (ἀνθρώπου and ἀνθρώπῳ, forms of ἄνθρωπος) was evident in his response to Nicodemus: Now a certain man, a Pharisee named Nicodemus, who was a member of the Jewish ruling council, came to Jesus at night and said to him, “Rabbi, we know that you are a teacher who has come from God.  For no one could perform the miraculous signs (σημεῖα, a form of σημεῖον) that you do unless God is with him [Table].”  Jesus replied, “I tell you the solemn truth, unless a person is born from above, he cannot see the kingdom of God [Table].”[44]  Though I wouldn’t call Jesus’ response “unconscionable rudeness” any more, it is still a long way from, “Thanks a lot, I’m glad you noticed.”

A[45] large crowd was following him because they were observing[46] the[47] miraculous signs (σημεῖα, a form of σημεῖον) he was performing on the sick.[48]  While free healthcare could attract a crowd, it was a free lunch that almost incited a popular coup.  Now when the people saw the miraculous sign (σημεῖον) that Jesus[49] performed (John 6:3-13), they began to say to one another, “This is certainly the Prophet who is to come into the world.”  Then Jesus, because he knew they were going to come and seize him by force to make him[50] king, withdrew again up the mountainside alone.[51]

Undeterred they chased Him back across the lake (John 6:26-40 NET):

Jesus replied, “I tell you the solemn truth, you are looking for me not because you saw miraculous signs (σημεῖα, a form of σημεῖον), but because you ate all the loaves of bread you wanted.  Do not work for the food that disappears, but for the food that remains to eternal life – the food which the Son of Man will give to you.  For God the Father has put his seal of approval on him.”

So then they said to him, “What must we do[52] to accomplish the deeds God requires?”  Jesus[53] replied, “This is the deed God requires – to believe[54] in the one whom he sent.”  So they said to him, “Then what miraculous sign (σημεῖον) will you perform, so that we may see it and believe you?  What will you do?  Our ancestors ate the manna in the wilderness, just as it is written, ‘He gave them bread from heaven to eat.’”

Then Jesus told them, “I tell you the solemn truth, it is not Moses[55] who has given you the bread from heaven, but my Father is giving you the true bread from heaven.  For the bread of God is the one who comes down from heaven and gives life to the world.”  So they said to him, “Sir, give us this bread all the time!”

Jesus[56] said to them, “I am the bread of life.  The one who comes to me[57] will never go hungry, and the one who believes (πιστεύων, another form of πιστεύω) in me will never be thirsty.[58]  But I told you that you have seen me and still do not believe (πιστεύετε, another form of πιστεύω).  Everyone whom the Father gives me will come to me, and the one who comes to me[59] I will never send away.  For I have come down from[60] heaven not to do my own will but the will of the one who sent me.  Now this is the[61] will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up at the last day.  For[62] this is the will of my Father[63] – for everyone who looks on the Son and believes (πιστεύων, another form of πιστεύω) in him to have eternal life, and I will raise him up at the last day.”

Yet many of the crowd believed (ἐπίστευσαν, another form of πιστεύω) in him and said, “Whenever the[64] Christ comes, he won’t[65] perform more miraculous signs[66] (σημεῖα, a form of σημεῖον) than this man did, will he?”[67]  Then some of the Pharisees began to say, “This man is not from God,[68] because he does not observe the Sabbath.”  But[69] others said, “How can a man who is a sinner perform such miraculous signs (σημεῖα, a form of σημεῖον)?”  Thus there was a division among them.[70]

Jesus went back across the Jordan River again to the place where John had been baptizing at an earlier time, and he stayed there.  Many came to him and began to say, “John performed no miraculous sign (σημεῖον), but everything John said about this man was true!”  And many believed (ἐπίστευσαν, another form of πιστεύω) in Jesus there.[71]  Then many of the people, who had come with Mary[72] and had seen the things Jesus[73] did (John 11:17-44), believed (ἐπίστευσαν, another form of πιστεύω) in him.  But some of them went to the Pharisees and reported[74] to them what Jesus[75] had done.  So the chief priests and the Pharisees called the council together and said, “What are we doing?  For this man is performing many miraculous signs (σημεῖα, a form of σημεῖον).  If we allow him to go on in this way, everyone will believe (πιστεύσουσιν, another form of πιστεύω) in him, and the Romans will come and take away our sanctuary and our nation.”[76]

So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it.  Because they had heard[77] that Jesus had performed this miraculous sign (σημεῖον), the crowd went out to meet him.  Thus the Pharisees said[78] to one another, “You see that you can do nothing.  Look, the world has run off after him!”[79]  Although Jesus had performed so many miraculous signs (σημεῖα, a form of σημεῖον) before them, they still refused to believe (ἐπίστευον, another form of πιστεύω) in him, so that the word of Isaiah the prophet would be fulfilled.  He said, “Lord, who has believed (ἐπίστευσεν, a form of πιστεύω) our message, and to whom has the arm of the Lord been revealed?”  For this reason they could not believe (πιστεύειν, another form of πιστεύω), because again Isaiah said, “He has blinded their eyes and hardened[80] their heart, so that they would not see with their eyes and understand with their heart, and turn[81] to me, and I would heal them.”[82]

The implication is that under more normal circumstances, if they had not been hardened, they would have believed the σημεῖα.  But they were hardened for my benefit.  For I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: A partial hardening has happened to Israel until the full number of the Gentiles has come in.[83]  Still, there was a remnant chosen by grace (χάριτος, a form of χάρις):[84] even among the rulers many believed (ἐπίστευσαν, another form of πιστεύω) in him, but because of the Pharisees they would not confess Jesus to be the Christ, so that they would not be put out of the synagogue.  For they loved praise from men more than praise from God.[85]

John concluded (John 20:30, 31 NET):

Now Jesus performed many other miraculous signs (σημεῖα, a form of σημεῖον) in the presence of the[86] disciples, which are not recorded in this book.  But these are recorded so that you may believe (πιστεύητε, another form of πιστεύω) that Jesus[87] is the Christ, the Son of God, and that by believing (πιστεύοντες, another form of πιστεύω) you may have life in his name.

I’ll pick this up in another essay.  Tables comparing Numbers 11:29 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, the Greek of Acts 2:17; 2:18; 2:19 with the Septuagint and the English translations of Joel 3:1 (2:28); 3:2 (2:29); 3:3 (2:30) from Hebrew and Greek, and comparisons of the NET and KJV in Matthew 12:38; 12:42; Mark 8:12; Luke 11:29; 11:31, 32; John 4:46, 47; 4:50-54; 2:11; Matthew 16:3, 4; Luke 11:15; 1 John 4:2, 3; Luke 11:20; 11:22; John 2:23, 24; 6:2; 6:14, 15; 6:28, 29; 6:32; 6:35; 6:37-40; 7:31; 9:16; 11:45, 46; 12:18, 19; 12:40 and 20:30, 31 follow.

Numbers 11:29 (Septuagint BLB)

Numbers 11:29 (Septuagint Elpenor)
καὶ εἶπεν αὐτῷ Μωυσῆς μὴ ζηλοῖς σύ μοι καὶ τίς δῴη πάντα τὸν λαὸν κυρίου προφήτας ὅταν δῷ κύριος τὸ πνεῦμα αὐτοῦ ἐπ᾽ αὐτούς καὶ εἶπε Μωυσῆς αὐτῷ· μὴ ζηλοῖς ἐμέ; καὶ τίς δῴη πάντα τὸν λαὸν Κυρίου προφήτας, ὅταν δῷ Κύριος τὸ πνεῦμα αὐτοῦ ἐπ’ αὐτούς

From Hebrew

 From Greek
Numbers 11:29 (Tanakh) Numbers 11:29 (KJV) Numbers 11:29 (NETS)

Numbers 11:29 (Elpenor English)
And Moses said unto him: ‘Art thou jealous for my sake? would that all HaShem’S people were prophets, that HaShem would put His spirit upon them!’ And Moses said unto him, Enviest thou for my sake? would God that all the Lord’S people were prophets, and that the Lord would put his spirit upon them! And Moyses said to him, “Are you really jealous for me?  And who might grant that all the Lord’s people be prophets, when the Lord grants his spirit upon them?” And Moses said to him, Art thou jealous on my account? and would that all the Lord’s people were prophets; whenever the Lord shall put his spirit upon them.

Acts 2:17 (NET parallel Greek)

 Joel 2:28 (Septuagint BLB)

Joel 3:1 (Septuagint Elpenor)
καὶ ἔσται ἐν ταῖς ἐσχάταις ἡμέραις, λέγει ὁ θεός, ἐκχεῶ ἀπὸ τοῦ πνεύματος μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται καὶ οἱ πρεσβύτεροι ὑμῶν ἐνυπνίοις ἐνυπνιασθήσονται καὶ ἔσται μετὰ ταῦτα καὶ ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν καὶ οἱ πρεσβύτεροι ὑμῶν ἐνύπνια ἐνυπνιασθήσονται καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται ΚΑΙ ἔσται μετὰ ταῦτα καὶ ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν, καὶ οἱ πρεσβύτεροι ὑμῶν ἐνύπνια ἐνυπνιασθήσονται, καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται

From Hebrew

 From Greek
Joel 3:1 (Tanakh) Joel 2:28 (KJV) Joel 2:28 (NETS)

Joel 3:1 (Elpenor English)
And it shall come to pass afterward, that I will pour out My spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And it shall be after these things, I will pour out my spirit on all flesh, and your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions. And it shall come to pass afterward, that I will pour out of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions.

Acts 2:18 (NET parallel Greek)

 Joel 2:29 (Septuagint BLB)

Joel 3:2 (Septuagint Elpenor)
καί γε ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματος μου, καὶ προφητεύσουσιν καὶ ἐπὶ τοὺς δούλους καὶ ἐπὶ τὰς δούλας ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου καὶ ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου

From Hebrew

 From Greek
Joel 3:2 (Tanakh) Joel 2:29 (KJV) Joel 2:29 (NETS)

Joel 3:2 (Elpenor English)
And also upon the servants and upon the handmaids in those days will I pour out My spirit. And also upon the servants and upon the handmaids in those days will I pour out my spirit. Even on the male and female slaves, in those days I will pour out my spirit. And on my servants and on [my] handmaids in those days will I pour out of my Spirit.

Acts 2:19 (NET parallel Greek)

 Joel 2:30 (Septuagint BLB)

Joel 3:3 (Septuagint Elpenor)
καὶ δώσω τέρατα ἐν τῷ οὐρανῷ ἄνω καὶ σημεῖα ἐπὶ τῆς γῆς κάτω, αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ καὶ δώσω τέρατα ἐν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ καὶ δώσω τέρατα ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς, αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ

From Hebrew

 From Greek
Joel 3:3 (Tanakh) Joel 2:30 (KJV) Joel 2:30 (NETS)

Joel 3:3 (Elpenor English)
And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. I will give portents in the sky and on earth: blood and fire and the vapor of smoke. And I will shew wonders in heaven, and upon the earth, blood, and fire, and vapor of smoke.
Matthew 12:38 (NET)

Matthew 12:38 (KJV)
Then some of the experts in the law along with some Pharisees answered him, “Teacher, we want to see a sign from you.” Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τότε ἀπεκρίθησαν αὐτῷ τινες τῶν γραμματέων καὶ Φαρισαίων λέγοντες· διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν τοτε απεκριθησαν τινες των γραμματεων και φαρισαιων λεγοντες διδασκαλε θελομεν απο σου σημειον ιδειν τοτε απεκριθησαν τινες των γραμματεων και φαρισαιων λεγοντες διδασκαλε θελομεν απο σου σημειον ιδειν
Matthew 12:42 (NET)

Matthew 12:42 (KJV)
The queen of the South will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon – and now, something greater than Solomon is here! The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν, ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος, καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε βασιλισσα νοτου εγερθησεται εν τη κρισει μετα της γενεας ταυτης και κατακρινει αυτην οτι ηλθεν εκ των περατων της γης ακουσαι την σοφιαν σολομωντος και ιδου πλειον σολομωντος ωδε βασιλισσα νοτου εγερθησεται εν τη κρισει μετα της γενεας ταυτης και κατακρινει αυτην οτι ηλθεν εκ των περατων της γης ακουσαι την σοφιαν σολομωνος και ιδου πλειον σολομωνος ωδε

Mark 8:12 (NET)

Mark 8:12 (KJV)
Sighing deeply in his spirit he said, “Why does this generation look for a sign?  I tell you the truth, no sign will be given to this generation.” And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἀναστενάξας τῷ πνεύματι αὐτοῦ λέγει· τί ἡ γενεὰ αὕτη ζητεῖ σημεῖον; ἀμὴν λέγω |ὑμῖν|, εἰ δοθήσεται τῇ γενεᾷ ταύτῃ σημεῖον και αναστεναξας τω πνευματι αυτου λεγει τι η γενεα αυτη σημειον επιζητει αμην λεγω υμιν ει δοθησεται τη γενεα ταυτη σημειον και αναστεναξας τω πνευματι αυτου λεγει τι η γενεα αυτη σημειον επιζητει αμην λεγω υμιν ει δοθησεται τη γενεα ταυτη σημειον

Luke 11:29 (NET)

Luke 11:29 (KJV)
As the crowds were increasing, Jesus began to say, “This generation is a wicked generation; it looks for a sign, but no sign will be given to it except the sign of Jonah. And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τῶν δὲ ὄχλων ἐπαθροιζομένων ἤρξατο λέγειν· ἡ γενεὰ αὕτη γενεὰ πονηρά ἐστιν· σημεῖον ζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον Ἰωνᾶ των δε οχλων επαθροιζομενων ηρξατο λεγειν η γενεα αυτη πονηρα εστιν σημειον επιζητει και σημειον ου δοθησεται αυτη ει μη το σημειον ιωνα του προφητου των δε οχλων επαθροιζομενων ηρξατο λεγειν η γενεα αυτη πονηρα εστιν σημειον επιζητει και σημειον ου δοθησεται αυτη ει μη το σημειον ιωνα του προφητου

Luke 11:31, 32 (NET)

Luke 11:31, 32 (KJV)
The queen of the South will rise up at the judgment with the people of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, something greater than Solomon is here! The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῶν ἀνδρῶν τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτούς, ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος, καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε βασιλισσα νοτου εγερθησεται εν τη κρισει μετα των ανδρων της γενεας ταυτης και κατακρινει αυτους οτι ηλθεν εκ των περατων της γης ακουσαι την σοφιαν σολομωντος και ιδου πλειον σολομωντος ωδε βασιλισσα νοτου εγερθησεται εν τη κρισει μετα των ανδρων της γενεας ταυτης και κατακρινει αυτους οτι ηλθεν εκ των περατων της γης ακουσαι την σοφιαν σολομωνος και ιδου πλειον σολομωνος ωδε
The people of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them – and now, something greater than Jonah is here! The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἄνδρες Νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν· ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ, καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε ανδρες νινευι αναστησονται εν τη κρισει μετα της γενεας ταυτης και κατακρινουσιν αυτην οτι μετενοησαν εις το κηρυγμα ιωνα και ιδου πλειον ιωνα ωδε ανδρες νινευι αναστησονται εν τη κρισει μετα της γενεας ταυτης και κατακρινουσιν αυτην οτι μετενοησαν εις το κηρυγμα ιωνα και ιδου πλειον ιωνα ωδε

John 4:46, 47 (NET)

John 4:46, 47 (KJV)
Now he came again to Cana in Galilee where he had made the water wine.  In Capernaum there was a certain royal official whose son was sick. So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
῏Ηλθεν οὖν πάλιν εἰς τὴν Κανὰ τῆς Γαλιλαίας, ὅπου ἐποίησεν τὸ ὕδωρ οἶνον. Καὶ ἦν τις βασιλικὸς οὗ ὁ υἱὸς ἠσθένει ἐν Καφαρναούμ ηλθεν ουν ο ιησους παλιν εις την κανα της γαλιλαιας οπου εποιησεν το υδωρ οινον και ην τις βασιλικος ου ο υιος ησθενει εν καπερναουμ ηλθεν ουν παλιν ο ιησους εις την κανα της γαλιλαιας οπου εποιησεν το υδωρ οινον και ην τις βασιλικος ου ο υιος ησθενει εν καπερναουμ
When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him to come down and heal his son, who was about to die. When he heard that Jesus was come out of Judaea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὗτος ἀκούσας ὅτι Ἰησοῦς ἥκει ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν ἀπῆλθεν πρὸς αὐτὸν καὶ ἠρώτα ἵνα καταβῇ καὶ ἰάσηται αὐτοῦ τὸν υἱόν, ἤμελλεν γὰρ ἀποθνῄσκειν ουτος ακουσας οτι ιησους ηκει εκ της ιουδαιας εις την γαλιλαιαν απηλθεν προς αυτον και ηρωτα αυτον ινα καταβη και ιασηται αυτου τον υιον ημελλεν γαρ αποθνησκειν ουτος ακουσας οτι ιησους ηκει εκ της ιουδαιας εις την γαλιλαιαν απηλθεν προς αυτον και ηρωτα αυτον ινα καταβη και ιασηται αυτου τον υιον εμελλεν γαρ αποθνησκειν

John 4:50-54 (NET)

John 4:50-54 (KJV)
Jesus told him, “Go home; your son will live.”  The man believed the word that Jesus spoke to him, and set off for home. Jesus saith unto him, Go thy way; thy son liveth.  And the man believed the word that Jesus had spoken unto him, and he went his way.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λέγει αὐτῷ ὁ Ἰησοῦς· πορεύου, ὁ υἱός σου ζῇ. ἐπίστευσεν ὁ ἄνθρωπος τῷ λόγῳ ὃν εἶπεν αὐτῷ ὁ Ἰησοῦς καὶ ἐπορεύετο λεγει αυτω ο ιησους πορευου ο υιος σου ζη και επιστευσεν ο ανθρωπος τω λογω ω ειπεν αυτω ιησους και επορευετο λεγει αυτω ο ιησους πορευου ο υιος σου ζη και επιστευσεν ο ανθρωπος τω λογω ω ειπεν αυτω ο ιησους και επορευετο
While he was on his way down, his slaves met him and told him that his son was going to live. And as he was now going down, his servants met him, and told him, saying, Thy son liveth.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἤδη δὲ αὐτοῦ καταβαίνοντος οἱ δοῦλοι αὐτοῦ ὑπήντησαν αὐτῷ λέγοντες ὅτι ὁ παῖς αὐτοῦ ζῇ ηδη δε αυτου καταβαινοντος οι δουλοι αυτου απηντησαν αυτω και απηγγειλαν λεγοντες οτι ο παις σου ζη ηδη δε αυτου καταβαινοντος οι δουλοι αυτου απηντησαν αυτω και απηγγειλαν λεγοντες οτι ο παις σου ζη
So he asked them the time when his condition began to improve, and they told him, “Yesterday at one o’clock in the afternoon the fever left him.” Then inquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐπύθετο οὖν τὴν ὥραν παρ᾿ αὐτῶν ἐν ᾗ κομψότερον ἔσχεν· εἶπαν οὖν αὐτῷ ὅτι ἐχθὲς ὥραν ἑβδόμην ἀφῆκεν αὐτὸν ὁ πυρετός επυθετο ουν παρ αυτων την ωραν εν η κομψοτερον εσχεν και ειπον αυτω οτι χθες ωραν εβδομην αφηκεν αυτον ο πυρετος επυθετο ουν παρ αυτων την ωραν εν η κομψοτερον εσχεν και ειπον αυτω οτι χθες ωραν εβδομην αφηκεν αυτον ο πυρετος
Then the father realized that it was the very time Jesus had said to him, “Your son will live,” and he himself believed along with his entire household. So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἔγνω οὖν ὁ πατὴρ ὅτι [ἐν] ἐκείνῃ τῇ ὥρᾳ ἐν ᾗ εἶπεν αὐτῷ ὁ Ἰησοῦς· ὁ υἱός σου ζῇ, καὶ ἐπίστευσεν αὐτὸς καὶ ἡ οἰκία αὐτοῦ ὅλη εγνω ουν ο πατηρ οτι εν εκεινη τη ωρα εν η ειπεν αυτω ο ιησους οτι ο υιος σου ζη και επιστευσεν αυτος και η οικια αυτου ολη εγνω ουν ο πατηρ οτι εν εκεινη τη ωρα εν η ειπεν αυτω ο ιησους οτι ο υιος σου ζη και επιστευσεν αυτος και η οικια αυτου ολη
Jesus did this as his second miraculous sign when he returned from Judea to Galilee. This is again the second miracle that Jesus did, when he was come out of Judaea into Galilee.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τοῦτο [δὲ] πάλιν δεύτερον σημεῖον ἐποίησεν ὁ Ἰησοῦς ἐλθὼν ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν τουτο παλιν δευτερον σημειον εποιησεν ο ιησους ελθων εκ της ιουδαιας εις την γαλιλαιαν τουτο παλιν δευτερον σημειον εποιησεν ο ιησους ελθων εκ της ιουδαιας εις την γαλιλαιαν
John 2:11 (NET) John 2:11 (KJV)
Jesus did this as the first of his miraculous signs, in Cana of Galilee. In this way he revealed his glory, and his disciples believed in him. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ταύτην ἐποίησεν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανὰ τῆς Γαλιλαίας καὶ ἐφανέρωσεν τὴν δόξαν αὐτοῦ, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ ταυτην εποιησεν την αρχην των σημειων ο ιησους εν κανα της γαλιλαιας και εφανερωσεν την δοξαν αυτου και επιστευσαν εις αυτον οι μαθηται αυτου ταυτην εποιησεν την αρχην των σημειων ο ιησους εν κανα της γαλιλαιας και εφανερωσεν την δοξαν αυτου και επιστευσαν εις αυτον οι μαθηται αυτου
Matthew 16:3, 4 (NET) Matthew 16:3, 4 (KJV)
and in the morning, ‘It will be stormy today, because the sky is red and darkening.’  You know how to judge correctly the appearance of the sky, but you cannot evaluate the signs of the times. And in the morning, It will be foul weather to day: for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ πρωΐ· σήμερον χειμών, πυρράζει γὰρ στυγνάζων ὁ οὐρανός. τὸ μὲν πρόσωπον τοῦ οὐρανοῦ γινώσκετε διακρίνειν, τὰ δὲ σημεῖα τῶν καιρῶν οὐ δύνασθε;] και πρωι σημερον χειμων πυρραζει γαρ στυγναζων ο ουρανος υποκριται το μεν προσωπον του ουρανου γινωσκετε διακρινειν τα δε σημεια των καιρων ου δυνασθε και πρωι σημερον χειμων πυρραζει γαρ στυγναζων ο ουρανος υποκριται το μεν προσωπον του ουρανου γινωσκετε διακρινειν τα δε σημεια των καιρων ου δυνασθε
A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.”  Then he left them and went away. A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον Ἰωνᾶ. καὶ καταλιπὼν αὐτοὺς ἀπῆλθεν γενεα πονηρα και μοιχαλις σημειον επιζητει και σημειον ου δοθησεται αυτη ει μη το σημειον ιωνα του προφητου και καταλιπων αυτους απηλθεν γενεα πονηρα και μοιχαλις σημειον επιζητει και σημειον ου δοθησεται αυτη ει μη το σημειον ιωνα του προφητου και καταλιπων αυτους απηλθεν
Luke 11:15 (NET) Luke 11:15 (KJV)
But some of them said, “By the power of Beelzebul, the ruler of demons, he casts out demons.” But some of them said, He casteth out devils through Beelzebub the chief of the devils.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τινὲς δὲ ἐξ αὐτῶν εἶπον· ἐν Βεελζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια τινες δε εξ αυτων ειπον εν βεελζεβουλ αρχοντι των δαιμονιων εκβαλλει τα δαιμονια τινες δε εξ αυτων ειπον εν βεελζεβουλ αρχοντι των δαιμονιων εκβαλλει τα δαιμονια
1 John 4:2, 3 (NET) 1 John 4:2, 3 (KJV)
By this you know the Spirit of God: Every spirit that confesses Jesus as the Christ who has come in the flesh is from God, Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα ἐκ τοῦ θεοῦ ἐστιν εν τουτω γινωσκετε το πνευμα του θεου παν πνευμα ο ομολογει ιησουν χριστον εν σαρκι εληλυθοτα εκ του θεου εστιν εν τουτω γινωσκεται το πνευμα του θεου παν πνευμα ο ομολογει ιησουν χριστον εν σαρκι εληλυθοτα εκ του θεου εστιν
but every spirit that does not confess Jesus is not from God, and this is the spirit of the antichrist, which you have heard is coming, and now is already in the world. And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν· καὶ τοῦτο ἐστιν τὸ τοῦ ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη και παν πνευμα ο μη ομολογει τον ιησουν χριστον εν σαρκι εληλυθοτα εκ του θεου ουκ εστιν και τουτο εστιν το του αντιχριστου ο ακηκοατε οτι ερχεται και νυν εν τω κοσμω εστιν ηδη και παν πνευμα ο μη ομολογει ιησουν χριστον εν σαρκι εληλυθοτα εκ του θεου ουκ εστιν και τουτο εστιν το του αντιχριστου ο ακηκοατε οτι ερχεται και νυν εν τω κοσμω εστιν ηδη
Luke 11:20 (NET) Luke 11:20 (KJV)
But if I cast out demons by the finger of God, then the kingdom of God has already overtaken you. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰ δὲ ἐν δακτύλῳ θεοῦ [ἐγὼ] ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ᾿ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ ει δε εν δακτυλω θεου εκβαλλω τα δαιμονια αρα εφθασεν εφ υμας η βασιλεια του θεου ει δε εν δακτυλω θεου εκβαλλω τα δαιμονια αρα εφθασεν εφ υμας η βασιλεια του θεου
Luke 11:22 (NET) Luke 11:22 (KJV)
But when a stronger man attacks and conquers him, he takes away the first man’s armor on which the man relied and divides up his plunder. But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐπὰν δὲ ἰσχυρότερος αὐτοῦ ἐπελθὼν νικήσῃ αὐτόν, τὴν πανοπλίαν αὐτοῦ αἴρει ἐφ᾿ ᾗ ἐπεποίθει καὶ τὰ σκῦλα αὐτοῦ διαδίδωσιν επαν δε ο ισχυροτερος αυτου επελθων νικηση αυτον την πανοπλιαν αυτου αιρει εφ η επεποιθει και τα σκυλα αυτου διαδιδωσιν επαν δε ο ισχυροτερος αυτου επελθων νικηση αυτον την πανοπλιαν αυτου αιρει εφ η επεποιθει και τα σκυλα αυτου διαδιδωσιν
John 2:23, 24 (NET) John 2:23, 24 (KJV)
Now while Jesus was in Jerusalem at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ὡς δὲ ἦν ἐν τοῖς Ἱεροσολύμοις ἐν τῷ πάσχα ἐν τῇ ἑορτῇ, πολλοὶ ἐπίστευσαν εἰς τὸ ὄνομα αὐτοῦ θεωροῦντες αὐτοῦ τὰ σημεῖα ἃ ἐποίει ως δε ην εν ιεροσολυμοις εν τω πασχα εν τη εορτη πολλοι επιστευσαν εις το ονομα αυτου θεωρουντες αυτου τα σημεια α εποιει ως δε ην εν τοις ιεροσολυμοις εν τω πασχα εν τη εορτη πολλοι επιστευσαν εις το ονομα αυτου θεωρουντες αυτου τα σημεια α εποιει
But Jesus would not entrust himself to them, because he knew all people. But Jesus did not commit himself unto them, because he knew all men,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
αὐτὸς δὲ Ἰησοῦς οὐκ ἐπίστευεν αὐτὸν αὐτοῖς διὰ τὸ αὐτὸν γινώσκειν πάντας αυτος δε ο ιησους ουκ επιστευεν εαυτον αυτοις δια το αυτον γινωσκειν παντας αυτος δε ο ιησους ουκ επιστευεν εαυτον αυτοις δια το αυτον γινωσκειν παντας
John 6:2 (NET) John 6:2 (KJV)
A large crowd was following him because they were observing the miraculous signs he was performing on the sick. And a great multitude followed him, because they saw his miracles which he did on them that were diseased.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἠκολούθει δὲ αὐτῷ ὄχλος πολύς, ὅτι ἐθεώρουν τὰ σημεῖα ἃ ἐποίει ἐπὶ τῶν ἀσθενούντων και ηκολουθει αυτω οχλος πολυς οτι εωρων αυτου τα σημεια α εποιει επι των ασθενουντων και ηκολουθει αυτω οχλος πολυς οτι εωρων αυτου τα σημεια α εποιει επι των ασθενουντων
John 6:14, 15 (NET) John 6:14, 15 (KJV)
Now when the people saw the miraculous sign that Jesus performed, they began to say to one another, “This is certainly the Prophet who is to come into the world.” Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οἱ οὖν ἄνθρωποι ἰδόντες |ὃ| ἐποίησεν |σημεῖον| ἔλεγον ὅτι οὗτος ἐστιν ἀληθῶς ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον οι ουν ανθρωποι ιδοντες ο εποιησεν σημειον ο ιησους ελεγον οτι ουτος εστιν αληθως ο προφητης ο ερχομενος εις τον κοσμον οι ουν ανθρωποι ιδοντες ο εποιησεν σημειον ο ιησους ελεγον οτι ουτος εστιν αληθως ο προφητης ο ερχομενος εις τον κοσμον
Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone. When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἰησοῦς οὖν γνοὺς ὅτι μέλλουσιν ἔρχεσθαι καὶ ἁρπάζειν αὐτὸν ἵνα ποιήσωσιν βασιλέα, ἀνεχώρησεν πάλιν εἰς τὸ ὄρος αὐτὸς μόνος ιησους ουν γνους οτι μελλουσιν ερχεσθαι και αρπαζειν αυτον ινα ποιησωσιν αυτον βασιλεα ανεχωρησεν παλιν εις το ορος αυτος μονος ιησους ουν γνους οτι μελλουσιν ερχεσθαι και αρπαζειν αυτον ινα ποιησωσιν αυτον βασιλεα ανεχωρησεν εις το ορος αυτος μονος
John 6:28, 29 (NET) John 6:28, 29 (KJV)
So then they said to him, “What must we do to accomplish the deeds God requires?” Then said they unto him, What shall we do, that we might work the works of God?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἶπον οὖν πρὸς αὐτόν· τί ποιῶμεν ἵνα ἐργαζώμεθα τὰ ἔργα τοῦ θεοῦ ειπον ουν προς αυτον τι ποιουμεν ινα εργαζωμεθα τα εργα του θεου ειπον ουν προς αυτον τι ποιωμεν ινα εργαζωμεθα τα εργα του θεου
Jesus replied, “This is the deed God requires – to believe in the one whom he sent.” Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀπεκρίθη [ὁ] Ἰησοῦς καὶ εἶπεν αὐτοῖς· τοῦτο ἐστιν τὸ ἔργον τοῦ θεοῦ, ἵνα πιστεύητε εἰς ὃν ἀπέστειλεν ἐκεῖνος απεκριθη ο ιησους και ειπεν αυτοις τουτο εστιν το εργον του θεου ινα πιστευσητε εις ον απεστειλεν εκεινος απεκριθη ιησους και ειπεν αυτοις τουτο εστιν το εργον του θεου ινα πιστευσητε εις ον απεστειλεν εκεινος
John 6:32 (NET) John 6:32 (KJV)
Then Jesus told them, “I tell you the solemn truth, it is not Moses who has given you the bread from heaven, but my Father is giving you the true bread from heaven. Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς· ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ Μωϋσῆς |δέδωκεν| ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ, ἀλλ᾿ ὁ πατήρ μου δίδωσιν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν ειπεν ουν αυτοις ο ιησους αμην αμην λεγω υμιν ου μωσης δεδωκεν υμιν τον αρτον εκ του ουρανου αλλ ο πατηρ μου διδωσιν υμιν τον αρτον εκ του ουρανου τον αληθινον ειπεν ουν αυτοις ο ιησους αμην αμην λεγω υμιν ου μωυσης δεδωκεν υμιν τον αρτον εκ του ουρανου αλλ ο πατηρ μου διδωσιν υμιν τον αρτον εκ του ουρανου τον αληθινον
John 6:35 (NET) John 6:35 (KJV)
Jesus said to them, “I am the bread of life.  The one who comes to me will never go hungry, and the one who believes in me will never be thirsty. And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἶπεν αὐτοῖς ὁ Ἰησοῦς· ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· ὁ ἐρχόμενος πρὸς ἐμὲ οὐ μὴ πεινάσῃ, καὶ ὁ πιστεύων εἰς ἐμὲ οὐ μὴ διψήσει πώποτε ειπεν δε αυτοις ο ιησους εγω ειμι ο αρτος της ζωης ο ερχομενος προς με ου μη πειναση και ο πιστευων εις εμε ου μη διψηση πωποτε ειπεν δε αυτοις ο ιησους εγω ειμι ο αρτος της ζωης ο ερχομενος προς με ου μη πειναση και ο πιστευων εις εμε ου μη διψηση πωποτε
John 6:37-40 (NET) John 6:37-40 (KJV)
Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
πᾶν ὃ δίδωσιν μοι ὁ πατὴρ πρὸς ἐμὲ ἥξει, καὶ τὸν ἐρχόμενον πρὸς |ἐμὲ| οὐ μὴ ἐκβάλω ἔξω παν ο διδωσιν μοι ο πατηρ προς εμε ηξει και τον ερχομενον προς με ου μη εκβαλω εξω παν ο διδωσιν μοι ο πατηρ προς εμε ηξει και τον ερχομενον προς με ου μη εκβαλω εξω
For I have come down from heaven not to do my own will but the will of the one who sent me. For I came down from heaven, not to do mine own will, but the will of him that sent me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὅτι καταβέβηκα ἀπὸ τοῦ οὐρανοῦ οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντος με οτι καταβεβηκα εκ του ουρανου ουχ ινα ποιω το θελημα το εμον αλλα το θελημα του πεμψαντος με οτι καταβεβηκα εκ του ουρανου ουχ ινα ποιω το θελημα το εμον αλλα το θελημα του πεμψαντος με
Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up at the last day. And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τοῦτο δέ ἐστιν τὸ θέλημα τοῦ πέμψαντος με, ἵνα πᾶν ὃ δέδωκεν μοι μὴ ἀπολέσω ἐξ αὐτοῦ, ἀλλὰ ἀναστήσω αὐτὸ [ἐν] τῇ ἐσχάτῃ ἡμέρᾳ τουτο δε εστιν το θελημα του πεμψαντος με πατρος ινα παν ο δεδωκεν μοι μη απολεσω εξ αυτου αλλα αναστησω αυτο εν τη εσχατη ημερα τουτο δε εστιν το θελημα του πεμψαντος με πατρος ινα παν ο δεδωκεν μοι μη απολεσω εξ αυτου αλλα αναστησω αυτο εν τη εσχατη ημερα
For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up at the last day.” And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τοῦτο γάρ ἐστιν τὸ θέλημα τοῦ πατρός μου, ἵνα πᾶς ὁ θεωρῶν τὸν υἱὸν καὶ πιστεύων εἰς αὐτὸν ἔχῃ ζωὴν αἰώνιον, καὶ ἀναστήσω αὐτὸν ἐγὼ [ἐν] τῇ ἐσχάτῃ ἡμέρᾳ τουτο δε εστιν το θελημα του πεμψαντος με ινα πας ο θεωρων τον υιον και πιστευων εις αυτον εχη ζωην αιωνιον και αναστησω αυτον εγω τη εσχατη ημερα τουτο δε εστιν το θελημα του πεμψαντος με ινα πας ο θεωρων τον υιον και πιστευων εις αυτον εχη ζωην αιωνιον και αναστησω αυτον εγω τη εσχατη ημερα
John 7:31 (NET) John 7:31 (KJV)
Yet many of the crowd believed in him and said, “Whenever the Christ comes, he won’t perform more miraculous signs than this man did, will he?” And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἐκ τοῦ ὄχλου δὲ πολλοὶ ἐπίστευσαν εἰς αὐτὸν καὶ ἔλεγον· ὁ χριστὸς ὅταν ἔλθῃ μὴ πλείονα σημεῖα ποιήσει ὧν οὗτος ἐποίησεν πολλοι δε εκ του οχλου επιστευσαν εις αυτον και ελεγον οτι ο χριστος οταν ελθη μητι πλειονα σημεια τουτων ποιησει ων ουτος εποιησεν πολλοι δε εκ του οχλου επιστευσαν εις αυτον και ελεγον οτι ο χριστος οταν ελθη μητι πλειονα σημεια τουτων ποιησει ων ουτος εποιησεν
John 9:16 (NET) John 9:16 (KJV)
Then some of the Pharisees began to say, “This man is not from God, because he does not observe the Sabbath.”  But others said, “How can a man who is a sinner perform such miraculous signs?” Thus there was a division among them. Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day.  Others said, How can a man that is a sinner do such miracles? And there was a division among them.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἔλεγον οὖν ἐκ τῶν Φαρισαίων τινές· οὐκ ἔστιν οὗτος παρὰ θεοῦ ὁ ἄνθρωπος, ὅτι τὸ σάββατον οὐ τηρεῖ. ἄλλοι [δὲ] ἔλεγον· πῶς δύναται ἄνθρωπος ἁμαρτωλὸς τοιαῦτα σημεῖα ποιεῖν; καὶ σχίσμα ἦν ἐν αὐτοῖς ελεγον ουν εκ των φαρισαιων τινες ουτος ο ανθρωπος ουκ εστιν παρα του θεου οτι το σαββατον ου τηρει αλλοι ελεγον πως δυναται ανθρωπος αμαρτωλος τοιαυτα σημεια ποιειν και σχισμα ην εν αυτοις ελεγον ουν εκ των φαρισαιων τινες ουτος ο ανθρωπος ουκ εστιν παρα του θεου οτι το σαββατον ου τηρει αλλοι ελεγον πως δυναται ανθρωπος αμαρτωλος τοιαυτα σημεια ποιειν και σχισμα ην εν αυτοις
John 11:45, 46 (NET) John 11:45, 46 (KJV)
Then many of the people, who had come with Mary and had seen the things Jesus did, believed in him. Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Πολλοὶ οὖν ἐκ τῶν Ἰουδαίων οἱ ἐλθόντες πρὸς τὴν Μαριὰμ καὶ θεασάμενοι |ἃ| ἐποίησεν ἐπίστευσαν εἰς αὐτόν πολλοι ουν εκ των ιουδαιων οι ελθοντες προς την μαριαν και θεασαμενοι α εποιησεν ο ιησους επιστευσαν εις αυτον πολλοι ουν εκ των ιουδαιων οι ελθοντες προς την μαριαν και θεασαμενοι α εποιησεν ο ιησους επιστευσαν εις αυτον
But some of them went to the Pharisees and reported to them what Jesus had done. But some of them went their ways to the Pharisees, and told them what things Jesus had done.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τινὲς δὲ ἐξ αὐτῶν ἀπῆλθον πρὸς τοὺς Φαρισαίους καὶ εἶπαν αὐτοῖς ἃ ἐποίησεν Ἰησοῦς τινες δε εξ αυτων απηλθον προς τους φαρισαιους και ειπον αυτοις α εποιησεν ο ιησους τινες δε εξ αυτων απηλθον προς τους φαρισαιους και ειπον αυτοις α εποιησεν ο ιησους
John 12:18, 19 (NET) John 12:18, 19 (KJV)
Because they had heard that Jesus had performed this miraculous sign, the crowd went out to meet him. For this cause the people also met him, for that they heard that he had done this miracle.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
διὰ τοῦτο [καὶ] ὑπήντησεν αὐτῷ ὁ ὄχλος, ὅτι ἤκουσαν τοῦτο αὐτὸν πεποιηκέναι τὸ σημεῖον δια τουτο και υπηντησεν αυτω ο οχλος οτι ηκουσεν τουτο αυτον πεποιηκεναι το σημειον δια τουτο και υπηντησεν αυτω ο οχλος οτι ηκουσεν τουτο αυτον πεποιηκεναι το σημειον
Thus the Pharisees said to one another, “You see that you can do nothing.  Look, the world has run off after him!” The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
οἱ οὖν Φαρισαῖοι εἶπαν πρὸς ἑαυτούς· θεωρεῖτε ὅτι οὐκ ὠφελεῖτε οὐδέν· ἴδε ὁ κόσμος ὀπίσω αὐτοῦ ἀπῆλθεν οι ουν φαρισαιοι ειπον προς εαυτους θεωρειτε οτι ουκ ωφελειτε ουδεν ιδε ο κοσμος οπισω αυτου απηλθεν οι ουν φαρισαιοι ειπον προς εαυτους θεωρειτε οτι ουκ ωφελειτε ουδεν ιδε ο κοσμος οπισω αυτου απηλθεν
John 12:40 (NET) John 12:40 (KJV)
“He has blinded their eyes and hardened their heart, so that they would not see with their eyes and understand with their heart, and turn to me, and I would heal them.” He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς καὶ ἐπώρωσεν αὐτῶν τὴν καρδίαν, ἵνα μὴ ἴδωσιν τοῖς ὀφθαλμοῖς καὶ νοήσωσιν τῇ καρδίᾳ καὶ στραφῶσιν, καὶ ἰάσομαι αὐτούς τετυφλωκεν αυτων τους οφθαλμους και πεπωρωκεν αυτων την καρδιαν ινα μη ιδωσιν τοις οφθαλμοις και νοησωσιν τη καρδια και επιστραφωσιν και ιασωμαι αυτους τετυφλωκεν αυτων τους οφθαλμους και πεπωρωκεν αυτων την καρδιαν ινα μη ιδωσιν τοις οφθαλμοις και νοησωσιν τη καρδια και επιστραφωσιν και ιασωμαι αυτους
John 20:30, 31 (NET) John 20:30, 31 (KJV)
Now Jesus performed many other miraculous signs in the presence of the disciples, which are not recorded in this book. And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Πολλὰ μὲν οὖν καὶ ἄλλα σημεῖα ἐποίησεν ὁ Ἰησοῦς ἐνώπιον τῶν μαθητῶν , ἃ οὐκ ἔστιν γεγραμμένα ἐν τῷ βιβλίῳ τούτῳ πολλα μεν ουν και αλλα σημεια εποιησεν ο ιησους ενωπιον των μαθητων αυτου α ουκ εστιν γεγραμμενα εν τω βιβλιω τουτω πολλα μεν ουν και αλλα σημεια εποιησεν ο ιησους ενωπιον των μαθητων αυτου α ουκ εστιν γεγραμμενα εν τω βιβλιω τουτω
But these are recorded so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ταῦτα δὲ γέγραπται ἵνα |πιστεύητε| ὅτι Ἰησοῦς ἐστιν ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ, καὶ ἵνα πιστεύοντες ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ ταυτα δε γεγραπται ινα πιστευσητε οτι ο ιησους εστιν ο χριστος ο υιος του θεου και ινα πιστευοντες ζωην εχητε εν τω ονοματι αυτου ταυτα δε γεγραπται ινα πιστευσητε οτι ιησους εστιν ο χριστος ο υιος του θεου και ινα πιστευοντες ζωην εχητε εν τω ονοματι αυτου

[1] 2 Corinthians 1:8b (NET)

[2] Numbers 11:14, 15 (Tanakh)

[3] Numbers 11:17b (Tanakh)

[4] Numbers 11:29b (Tanakh)

[5] Numbers 11:29b (NETS) Table2

[6] Acts 2:17 (NET)

[7] Acts 2:18 (NET)

[8] Acts 2:36b (NET)

[9] Acts 2:38b, 39 (NET)

[10] Acts 2:19 (NET)

[11] The Stephanus Textus Receptus and Byzantine Majority Text had ο ιησους (KJV: Jesus) here.  The NET parallel Greek text and NA28 did not.

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

[13] The Stephanus Textus Receptus and Byzantine Majority Text had αυτον (KJV: him) here.  The NET parallel Greek text and NA28 did not.

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

[15] The NET parallel Greek text and NA28 had ζητεῖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιζητει.

[16] The Stephanus Textus Receptus and Byzantine Majority Text had του προφητου (KJV: the prophet) following Jonah.  The NET parallel Greek text and NA28 did not.

[17] In the NET parallel Greek text, NA28 and Byzantine Majority Text Solomon was spelled Σολομῶνος, and σολομωντος in the Stephanus Textus Receptus.

[18] In the NET parallel Greek text, NA28 and Byzantine Majority Text Solomon was spelled Σολομῶνος, and σολομωντος in the Stephanus Textus Receptus.

[19] The NET parallel Greek text and NA28 had Νινευῖται here, where the Stephanus Textus Receptus and Byzantine Majority Text had νινευι.

[20] John 4:49 (NET)

[21] The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) following will live.  The NET parallel Greek text and NA28 did not.

[22] The NET parallel Greek text and NA28 had ὃν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ω.

[23] The NET parallel Greek text and NA28 had the article ὁ preceding Jesus.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[24] The Stephanus Textus Receptus and Byzantine Majority Text had και απηγγειλαν (KJV: and told him, saying,) here.  The NET parallel Greek text and NA28 did not.

[25] The Stephanus Textus Receptus and Byzantine Majority Text had και here, where the NET parallel Greek text and NA28 had οὖν.

[26] The NET parallel Greek text and NA28 had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον (KJV: they said).

[27] The NET parallel Greek text and NA28 had ἐχθὲς here, where the Stephanus Textus Receptus and Byzantine Majority Text had χθες.

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

[29] The NET parallel Greek text and NA28 had δὲ following this.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[30] The Stephanus Textus Receptus and Byzantine Majority Text had the article την here.  The NET parallel Greek text and NA28 did not.

[31] John 2:11 (NET)

[32] The Stephanus Textus Receptus and Byzantine Majority Text had υποκριται (KJV: O ye hypocrites) here.  The NET parallel Greek text and NA28 did not.

[33] The Stephanus Textus Receptus and Byzantine Majority Text had του προφητου (KJV: of the prophet) following Jonah.  The NET parallel Greek text and NA28 did not.

[34] The NET parallel Greek text and NA28 had the article τῷ preceding ruler.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[35] Luke 11:14-16 (NET)

[36] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had γινώσκετε here, where the Byzantine Majority Text had γινωσκεται.

[37] The Stephanus Textus Receptus and Byzantine Majority Text had χριστον εν σαρκι εληλυθοτα (KJV: Christ is come in the flesh) following Jesus.  The NET parallel Greek text and NA28 did not.

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

[39] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο here.  The NET parallel Greek text and NA28 did not.

[40] The NET parallel Greek text, NA28 and Byzantine Majority Text had the article τοῖς preceding Jerusalem.  The Stephanus Textus Receptus did not.

[41] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus.  The NET parallel Greek text and NA28 did not.

[42] The NET parallel Greek text and NA28 had αὐτὸν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εαυτον.

[43] John 2:23-25 (NET)

[44] John 3:1-3 (NET)

[45] The NET parallel Greek text and NA28 had δὲ (untranslated) where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).

[46] The NET parallel Greek text and NA28 had ἐθεώρουν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εωρων (KJV: they saw).

[47] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου (KJV: his) here.  The NET parallel Greek text and NA28 did not.

[48] John 6:2 (NET)

[49] The Stephanus Textus Receptus and Byzantine Majority Text had ο ιησους (KJV: Jesus) here.  The NET parallel Greek text and NA28 did not.

[50] The Stephanus Textus Receptus and Byzantine Majority Text had αυτον (KJV: him) here.  The NET parallel Greek text and NA28 did not.

[51] John 6:14, 15 (NET)

[52] The NET parallel Greek text, NA28 and Byzantine Majority Text had ποιῶμεν here, where the Stephanus Textus Receptus had ποιουμεν.

[53] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the article ὁ preceding Jesus.  The Byzantine Majority Text did not.

[54] The NET parallel Greek text and NA28 had πιστεύητε here, where the Stephanus Textus Receptus and Byzantine Majority Text had πιστευσητε.

[55] In the NET parallel Greek text and NA28 Mose was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus and Byzantine Majority Text.

[56] The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: And) here.  The NET parallel Greek text and NA28 did not.

[57] The NET parallel Greek text and NA28 had ἐμὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had με.

[58] The NET parallel Greek text and NA28 had διψήσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had διψηση (KJV: shall never thirst).

[59] The NET parallel Greek text and NA28 had ἐμὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had με.

[60] The NET parallel Greek text and NA28 had ἀπὸ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκ.

[61] The Stephanus Textus Receptus and Byzantine Majority Text had πατρος (KJV: Father’s) here.  The NET parallel Greek text and NA28 did not.

[62] The NET parallel Greek text and NA28 had γάρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: And).

[63] The NET parallel Greek text and NA28 had πατρός μου here, where the Stephanus Textus Receptus and Byzantine Majority Text had πεμψαντος με (KJV: of him that sent me).

[64] The Stephanus Textus Receptus and Byzantine Majority Text had οτι preceding the Christ.  The NET parallel Greek text and NA28 did not.

[65] The NET parallel Greek text and NA28 had μὴ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μητι (KJV: will he).

[66] The Stephanus Textus Receptus and Byzantine Majority Text had τουτων (KJV: than these) following signs.  The NET parallel Greek text and NA28 did not.

[67] John 7:31 (NET)

[68] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding God.  The NET parallel Greek text and NA28 did not.

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

[70] John 9:16 (NET)

[71] John 10:40-42 (NET)

[72] In the NET parallel Greek text and NA28 Mary was spelled Μαριὰμ, and μαριαν in the Stephanus Textus Receptus and Byzantine Majority Text.

[73] The Stephanus Textus Receptus and Byzantine Majority Text had ο ιησους (KJV: Jesus) here.  The NET parallel Greek text and NA28 did not.

[74] The NET parallel Greek text and NA28 had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον (KJV: told).

[75] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus.  The NET parallel Greek text and NA28 did not.

[76] John 11:45-48 (NET)

[77] The NET parallel Greek text and NA28 had ἤκουσαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηκουσεν.

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

[79] John 12:17-19 (NET)

[80] The NET parallel Greek text and NA28 had ἐπώρωσεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had πεπωρωκεν.

[81] The NET parallel Greek text and NA28 had στραφῶσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιστραφωσιν (KJV: be converted).

[82] John 12:37-40 (NET)

[83] Romans 11:25 (NET) Table

[84] Romans 11:5 (NET)

[85] John 12:42, 43 (NET)

[86] The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had αυτου (KJV: his) here.  The NET parallel Greek text did not.

[87] The Stephanus Textus Receptus had the article ο preceding Jesus.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

Atonement, Part 11

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This is a continuation of yehôvâh’s (יהוה) instruction to Moses: They[1] are to eat those things by which atonement (kâphar, כפר; Septuagint: ἡγιάσθησαν, a form of ἁγιάζω) was made to consecrate and to set them apart, but no one else may eat them, for they are holy.[2]  I’ll continue to consider forms of χρίω in the New Testament.

The author of Hebrews continued to contrast Jesus to angels: And he says of the angels, “He makes his angels spirits and his ministers a flame of fire”…[3]  This was a verbatim quote from the Elpenor version of the Septuagint only.

Hebrews 1:7b (NET parallel Greek)

 Psalm 104:4 (Septuagint BLB)

Psalm 103:4 (Septuagint Elpenor)
ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πῦρ φλέγον ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα

I won’t spend much time here since the psalm is not about angels but yehôvâh.  It is interesting, however, that the NET and KJV, more importantly the three versions of the Greek New Testament I have surveyed, agree here.

Hebrews 1:7 (NET)

Hebrews 1:7 (KJV)
And he says of the angels, “He makes his angels spirits and his ministers a flame of fire,” And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα και προς μεν τους αγγελους λεγει ο ποιων τους αγγελους αυτου πνευματα και τους λειτουργους αυτου πυρος φλογα και προς μεν τους αγγελους λεγει ο ποιων τους αγγελους αυτου πνευματα και τους λειτουργους αυτου πυρος φλογα

The translations from Hebrew of the Tanakh and KJV, and from Greek of the Elpenor also agree.  But πῦρ φλέγον in the BLB version of the Septuagint, as opposed to πυρὸς φλόγα in the Elpenor and the New Testament, inspired a subtle shift in the translation of the NETS.

From Hebrew

From Greek
Psalm 104:4 (Tanakh) Psalm 104:4 (KJV) Psalm 103:4 (NETS)

Psalm 103:4 (Elpenor)
Who maketh his angels spirits; his ministers a flaming fire: Who maketh his angels spirits; his ministers a flaming fire: He who makes spirits his messengers, and flaming fire his ministers. Who makes his angels spirits, and his ministers a flaming fire.

That shift continued in the NET, making it virtually impossible for an English reader to recognize any mention of angels in the Psalm: He makes the winds his messengers, and the flaming fire his attendant.[4]  This sounds more like tornadoes and hurricanes speak for God while warehouse and forest fires serve Him.

The author of Hebrews continued: but of the Son he says, “Your throne, O God, is forever and ever, and[5] a[6] righteous scepter[7] is the[8] scepter of your kingdom.  You have loved righteousness and hated lawlessness.  So God, your God, has anointed (ἔχρισεν, a form of χρίω) you over your companions with the oil of rejoicing.”[9]  The first part of this quotation—Your throne, O God, is forever and ever, and a righteous scepter is the scepter of your kingdom—was not verbatim from either version of the Septuagint.

Hebrews 1:8b (NET parallel Greek) Psalm 45:6 (Septuagint BLB)

Psalm 44:7 (Septuagint Elpenor)
ὁ θρόνος σου ὁ θεὸς εἰς τὸν αἰῶνα |τοῦ αἰῶνος|, καὶ ἡ ράβδος τῆς εὐθύτητος ράβδος τῆς βασιλείας |σου| ὁ θρόνος σου ὁ θεός εἰς τὸν αἰῶνα τοῦ αἰῶνος ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ράβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου

The relatively inconsequential differences—a conjunction, two additional articles and one missing article—are exactly the same differences (Table1 below) I found relative to the Stephanus Textus Receptus and Byzantine Majority Text.  Comparing either of them to both versions of the Septuagint yields another verbatim quote.

Hebrews 1:8b (Stephanus Textus Receptus) Psalm 45:6 (Septuagint BLB)

Psalm 44:7 (Septuagint Elpenor)
ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου ὁ θρόνος σου ὁ θεός εἰς τὸν αἰῶνα τοῦ αἰῶνος ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ράβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου

Hebrews 1:8b (Byzantine Majority Text)

 Psalm 45:6 (Septuagint BLB)

Psalm 44:7 (Septuagint Elpenor)
ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου ὁ θρόνος σου ὁ θεός εἰς τὸν αἰῶνα τοῦ αἰῶνος ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ράβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου

I will spend some time on the first seven verses of this psalm.

Psalm 45:1 (Tanakh)

Psalm 44:2 (NETS)
My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer. My heart erupted with a goodly theme; it is I that address my works to the king; my tongue is a pen of a swift scribe.

The Hebrew word translated of the things which I have made was מעשׁי (maʽăśeh, Septuagint: ἔργα).  This psalm is presumed to have been written by the Korahites.  Though Korahites fought with David this psalm was not the work of sycophants flattering their king but a work of prophets revealing the One who was to come, the Son of God, the son of David (2 Samuel 7:12-16), the Rock who saved (yeshûʽâh, ישעתו) Israel.

Psalm 45:2 (Tanakh)

Psalm 44:3 (NETS)
Thou art fairer (yâphâh, יפיפית) than the children of men: grace (chên, חן) is poured into thy lips: therefore God hath blessed thee for ever. Youthful in beauty (ὡραῖος) you are, beyond the sons of men; grace (χάρις) was poured on your lips; therefore God blessed you forever.

The Spirit is the one who gives life, Jesus said, human nature is of no help!  The words that I have spoken[10] to you are spirit and are life.[11]  If I keep this in mind I’m not thrown off by translations like fairer and youthful in beauty applied to Him, but remain focused on the Spirit and the life in his words: As it is written, “How timely (ὡραῖοι, another form of ὡραῖος) is the arrival of those who proclaim[12] the good news.”[13]  For[14] we have all received from his fullness one gracious gift (χάριν, a form of χάρις) after another (χάριτος, another form of χάρις).  For the law was given through Moses,[15] but grace (χάρις) and truth came about through Jesus Christ.[16]

Psalm 45:3 (Tanakh)

Psalm 44:4 (NETS)
Gird thy sword (chereb, חרבך) upon thy thigh, O most mighty, with thy glory and thy majesty. Gird your sword (ῥομφαίαν, a form of ῥομφαία) on your thigh, O powerful one, in your bloom and beauty,

In John’s vision on Patmos a sharp double-edged sword (ρομφαία) extended out of [Jesus’] mouth.[17]  He identified Himself as the one who has the sharp double-edged sword (ρομφαίαν, a form of ρομφαία).[18]  Though the psalmists enjoined Him to Gird thy sword upon the thigh, in the manner of kings they knew, Jesus said He would make war against those [who follow the teaching of Balaam or the teaching of the Nicolaitans] with the sword (ρομφαίᾳ) of my mouth.[19]  Death and Hades…were given authority over a fourth of the earth, to kill its population with the sword (ρομφαίᾳ),[20] but John never saw a sword in Jesus’ hand: From his mouth extends a sharp sword[21] (ρομφαία), so that with it he can strike[22] the nations.[23]  Jesus’ words, the sword that extended from his mouth, have the power to kill the flesh of those who had received the mark of the beast and those who worshiped his image (Revelation 19:19-21 NET).

Then I saw the beast and the kings of the earth and their armies assembled to do battle[24] with the one who rode the horse and with his army.  Now the beast was seized, and along with[25] him[26] the false prophet who had performed the signs on his behalf – signs by which he deceived those who had received the mark of the beast and those who worshiped his image.  Both of them were thrown alive into the lake of fire burning[27] with sulfur.[28]  The others were killed by the sword (ρομφαίᾳ) that extended[29] from the mouth of the one who rode the horse, and all the birds gorged themselves with their flesh (σαρκῶν, a form of σάρξ).

Those who had received the mark of the beast and those who worshiped his image were not thrown alive into the lake of fire burning with sulfur.  I’ve assumed that they will be because an angel declaring in a loud voice, presumably prior to anyone worshipping the beast or taking his mark, said (Revelation 14:9-11 NET):

If anyone worships the beast and his image, and takes the mark on his forehead or his hand, that person will also drink of the wine of God’s anger that has been mixed undiluted in the cup of his wrath, and he will be tortured (βασανισθήσεται, a form of βασανίζω) with fire and sulfur in front of the[30] holy angels and in front of the Lamb.  And the smoke from their torture (βασανισμοῦ, a form of βασανισμός) will go up forever and ever, and those who worship the beast and his image will have no rest day or night, along with anyone who receives the mark of his name.

They will be tortured with fire and sulfur in front of the holy angels and in front of the Lamb.  The devil…was thrown into the lake of fire and sulfur, where the beast and the false prophet are too.[31]  Those who worship the beast and his image will have no rest day or night, along with anyone who receives the mark of his name.  The devil, the beast and the false prophet will be tormented (βασανισθήσονται, another form of βασανισμός) in the lake of fire and sulfur day and night forever and ever.[32]  The smoke from their [e.g., those who worship the beast or receive his mark] torture (βασανισμοῦ, a form of βασανισμός) will go up forever and ever.

Though the words are quite evocative it is never stated explicitly that those who worship the beast or receive his mark are cast into the lake of fire and sulfur.  Even when the time comes that one might expect it, the criteria for being thrown into the lake of fire has changed: If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.[33]  I don’t belabor this point to encourage anyone to worship the beast or take his mark, but to leave room for the mercy of God and to respect the power of Jesus’ preaching, the sharp sword that extends from his mouth.  This will become clearer, perhaps, in the next verse of the psalm.

Psalm 45:4 (Tanakh)

Psalm 44:5 (NETS)
And in thy majesty ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things. And draw, and prosper, and become king for the sake of truth and meekness and righteousness, and your right hand will guide you marvelously.

The Hebrew word translated truth was אמת (ʼemeth), ἀληθείας (a form of ἀλήθεια) in Greek in the Septuagint.  We saw his glory, John testified about Jesus, the glory of the one and only, full of grace and truth (ἀληθείας, a form of ἀλήθεια), who came from the Father.[34]  Set them apart in the truth[35] (ἀληθείᾳ), Jesus prayed for his disciples, your word is truth (ἀλήθεια).[36]  And, I am the way, and the truth (ἀλήθεια), and the life.  No one comes to the Father except through me.[37]

The Hebrew word translated righteousness was צדק (tsedeq), δικαιοσύνης (a form of δικαιοσύνη) in Greek in the Septuagint.  Jesus was conscientious to fulfill all righteousness (δικαιοσύνην, another form of δικαιοσύνη).[38]  Blessed are those who hunger and thirst for righteousness (δικαιοσύνην, another form of δικαιοσύνη), He promised his hearers, for they will be satisfied.[39]  But above all, He exhorts those with ears to hear, pursue his kingdom[40] and righteousness (δικαιοσύνην, another form of δικαιοσύνη).[41]  For I tell you, unless your righteousness (δικαιοσύνη) goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.[42]

For no one is declared righteous (δικαιωθήσεται, a form of δικαιόω) before him by the works of the law, for through the law comes the knowledge of sin.  But now apart from the law the righteousness (δικαιοσύνη) of God (which is attested by the law and the prophets) has been disclosed – namely, the righteousness (δικαιοσύνη) of God through the faithfulness of Jesus Christ for all[43] who believe.[44]  Those who believe are filled with the fruit[45] of righteousness (δικαιοσύνης, a form of δικαιοσύνη) that comes through Jesus Christ to the glory and praise of God.[46]  God’s servants commend themselves to others by purity, by knowledge, by patience, by benevolence, by the Holy Spirit, by genuine love, by truthful (ἀληθείας, a form of ἀλήθεια) teaching, by the power of God, with weapons of righteousness (δικαιοσύνης, a form of δικαιοσύνη) both for the right hand and for the left.[47]  Chief among these weapons of righteousness is the sword (μάχαιραν, a form of μάχαιρα) of the Spirit, which is the word of God.[48]  John recounted his vision (Revelation 19:11-13 NET):

Then I saw heaven opened[49] and here came a white horse!  The one riding it was called “Faithful” (πιστὸς) and “True,” (ἀληθινός) and with justice (δικαιοσύνῃ) he judges and goes to war.  His eyes are like a fiery flame and there are many diadem crowns on his head.  He has[50] a name written that no one knows except himself.  He is dressed in clothing dipped in blood, and he is called[51] the Word of God.

In the midst of all this martial imagery is the word meekness.  It was וענוה (ʽanvâh) in Hebrew, translated πρᾳότητος (a form of πρᾳότης) in Greek in the Septuagint.  It was also spelled πραΰτης.  Paul wrote of the meekness[52] (πραΰτητος, a form of πραΰτης) and gentleness of Christ.[53]  And apparently (2 Corinthians 10), the meekness and gentleness of Christ in him was so pronounced a feature of his own character in person that his letters shocked some in Corinth as being of a different character.  This πραΰτης, translated gentleness, is an aspect of the fruit of the Spirit, the fruit of righteousness (Galatians 5:22, 23 NET):

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness (πραΰτης), and self-control.  Against such things there is no law.

I’ve quoted this often but stopped before, Against such things there is no law.  No more, since I’m becoming more and more aware how eagerly the religious mind desires to be the arbiter of these things, throwing up reasons against them, debating if not outright denying, the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control rising up within me from that fountain of water springing up to eternal life.[54]  I’ve found myself unarmed and defenseless against its arguments because I haven’t drilled this truth deeply enough into my being: Against such things there is no law.  Against such things there is no law.

Brothers and sisters, Paul wrote believers in Galatia, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness[55] (πραΰτητος, a form of πραΰτης).[56]  I hear this as the Holy Spirit’s definitive answer to Paul’s rhetorical question: Shall I come to you with a rod of discipline or with love and a spirit of gentleness (πραΰτητος, a form of πραΰτης)?[57] even as I hear Paul’s rhetorical question as definitive of what a spirit of gentleness is not.

Pay close attention to yourselves, Paul continued, so that you are not tempted too.  Carry one another’s burdens, and in this way you will fulfill[58] the law of Christ.  For if anyone thinks he is something when he is nothing, he deceives himself.  Let each one examine his own work.  Then he can take pride in himself and not compare himself with someone else.  For each one will carry his own load.[59]

This πραΰτης is at the very heart of what it means to live worthily of the calling with which [we] have been called (Ephesians 4:1b-6 NET):

with all humility and gentleness[60] (πραΰτητος, a form of πραΰτης), with patience, bearing with one another in love, making every effort to keep the unity of the Spirit in the bond of peace.  There is one body and one Spirit, just as you too were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.[61]

And this, not because it is one of Paul’s laws but because meekness or gentleness is the very nature of the firstborn of this new species of humanity, the one called the Word of God, Jesus our Savior.  It is the work of God to instill this within us who have turned in faith to Him.  And it should never be forgotten, especially in the midst of martial imagery.  Though I copied and pasted וענוה (ʽanvâh) from the parallel Hebrew text of the NET online, there was a note (15) explaining why meekness or gentleness does not appear in the NET translation of Psalm 45:4.

I’ll pick this up in another essay.  Tables of Hebrews 1:8; John 6:63; John 1:16, 17; Revelation 2:16; Revelation 6:8; Revelation 19:15; 19:19-21; Revelation 14:9, 10; John 17:17; Matthew 6:33; Romans 3:22; Philippians 1:11; Revelation 19:11-13; 2 Corinthians 10:1; John 4:14; Galatians 6:1, 2; 1 Corinthians 4:21; Ephesians 4:2 and 4:6 comparing the NET and KJV follow.

Hebrews 1:8 (NET)

Hebrews 1:8 (KJV)
but of the Son he says, “Your throne, O God, is forever and ever, and a righteous scepter is the scepter of your kingdom. But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
πρὸς δὲ τὸν υἱόν ὁ θρόνος σου ὁ θεὸς εἰς τὸν αἰῶνα |τοῦ αἰῶνος|, καὶ ἡ ράβδος τῆς εὐθύτητος ράβδος τῆς βασιλείας |σου|. προς δε τον υιον ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου προς δε τον υιον ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου

John 6:63 (NET)

John 6:63 (KJV)
The Spirit is the one who gives life; human nature is of no help!  The words that I have spoken to you are spirit and are life. It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
τὸ πνεῦμα ἐστιν τὸ ζῳοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ρήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμα ἐστιν καὶ ζωή ἐστιν το πνευμα εστιν το ζωοποιουν η σαρξ ουκ ωφελει ουδεν τα ρηματα α εγω λαλω υμιν πνευμα εστιν και ζωη εστιν το πνευμα εστιν το ζωοποιουν η σαρξ ουκ ωφελει ουδεν τα ρηματα α εγω λαλω υμιν πνευμα εστιν και ζωη εστιν

John 1:16, 17 (NET)

John 1:16, 17 (KJV)
For we have all received from his fullness one gracious gift after another. And of his fulness have all we received, and grace for grace.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν καὶ χάριν ἀντὶ χάριτος και εκ του πληρωματος αυτου ημεις παντες ελαβομεν και χαριν αντι χαριτος και εκ του πληρωματος αυτου ημεις παντες ελαβομεν και χαριν αντι χαριτος
For the law was given through Moses, but grace and truth came about through Jesus Christ. For the law was given by Moses, but grace and truth came by Jesus Christ.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅτι ὁ νόμος διὰ Μωϋσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο οτι ο νομος δια μωσεως εδοθη η χαρις και η αληθεια δια ιησου χριστου εγενετο οτι ο νομος δια μωσεως εδοθη η χαρις και η αληθεια δια ιησου χριστου εγενετο
Revelation 2:16 (NET)

Revelation 2:16 (KJV)
Therefore, repent!  If not, I will come against you quickly and make war against those people with the sword of my mouth. Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
μετανόησον οὖν εἰ δὲ μή, ἔρχομαι σοι ταχὺ καὶ πολεμήσω μετ᾿ αὐτῶν ἐν τῇ ρομφαίᾳ τοῦ στόματος μου μετανοησον ει δε μη ερχομαι σοι ταχυ και πολεμησω μετ αυτων εν τη ρομφαια του στοματος μου μετανοησον ουν ει δε μη ερχομαι σοι ταχυ και πολεμησω μετ αυτων εν τη ρομφαια του στοματος μου

Revelation 6:8 (NET)

Revelation 6:8 (KJV)
So I looked and here came a pale green horse!  The name of the one who rode it was Death, and Hades followed right behind.  They were given authority over a fourth of the earth, to kill its population with the sword, famine, and disease, and by the wild animals of the earth. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him.  And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ εἶδον, καὶ ἰδοὺ ἵππος χλωρός, καὶ ὁ καθήμενος ἐπάνω |αὐτοῦ| ὄνομα αὐτῷ [ὁ] θάνατος, καὶ ὁ ᾅδης ἠκολούθει μετ᾿ αὐτοῦ καὶ ἐδόθη αὐτοῖς ἐξουσία ἐπὶ τὸ τέταρτον τῆς γῆς ἀποκτεῖναι ἐν ρομφαίᾳ καὶ ἐν λιμῷ καὶ ἐν θανάτῳ καὶ ὑπὸ τῶν θηρίων τῆς γῆς και ειδον και ιδου ιππος χλωρος και ο καθημενος επανω αυτου ονομα αυτω ο θανατος και ο αδης ακολουθει μετ αυτου και εδοθη αυτοις εξουσια αποκτειναι επι το τεταρτον της γης εν ρομφαια και εν λιμω και εν θανατω και υπο των θηριων της γης και ιδου ιππος χλωρος και ο καθημενος επανω αυτου ονομα αυτω ο θανατος και ο αδης ηκολουθει αυτω και εδοθη αυτω εξουσια επι το τεταρτον της γης αποκτειναι εν ρομφαια και εν λιμω και εν θανατω και υπο των θηριων της γης

Revelation 19:15 (NET)

Revelation 19:15 (KJV)
From his mouth extends a sharp sword, so that with it he can strike the nations.  He will rule them with an iron rod, and he stomps the winepress of the furious wrath of God, the All-Powerful. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἐκ τοῦ στόματος αὐτοῦ ἐκπορεύεται ρομφαία ὀξεῖα, ἵνα ἐν αὐτῇ πατάξῃ τὰ ἔθνη, καὶ αὐτὸς ποιμανεῖ αὐτοὺς ἐν ράβδῳ σιδηρᾷ, καὶ αὐτὸς πατεῖ τὴν ληνὸν τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς τοῦ θεοῦ τοῦ παντοκράτορος και εκ του στοματος αυτου εκπορευεται ρομφαια οξεια ινα εν αυτη πατασση τα εθνη και αυτος ποιμανει αυτους εν ραβδω σιδηρα και αυτος πατει την ληνον του οινου του θυμου και της οργης του θεου του παντοκρατορος και εκ του στοματος αυτου εκπορευεται ρομφαια διστομος οξεια ινα εν αυτη παταξη τα εθνη και αυτος ποιμανει αυτους εν ραβδω σιδηρα και αυτος πατει την ληνον του οινου του θυμου της οργης του θεου του παντοκρατορος
Revelation 19:19-21 (NET)

Revelation 19: 19-21 (KJV)
Then I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ εἶδον τὸ θηρίον καὶ τοὺς βασιλεῖς τῆς γῆς καὶ τὰ στρατεύματα αὐτῶν συνηγμένα ποιῆσαι τὸν πόλεμον μετὰ τοῦ καθημένου ἐπὶ τοῦ ἵππου καὶ μετὰ τοῦ στρατεύματος αὐτοῦ και ειδον το θηριον και τους βασιλεις της γης και τα στρατευματα αυτων συνηγμενα ποιησαι πολεμον μετα του καθημενου επι του ιππου και μετα του στρατευματος αυτου και ειδον το θηριον και τους βασιλεις της γης και τα στρατευματα αυτων συνηγμενα ποιησαι πολεμον μετα του καθημενου επι του ιππου και μετα του στρατευματος αυτου
Now the beast was seized, and along with him the false prophet who had performed the signs on his behalf – signs by which he deceived those who had received the mark of the beast and those who worshiped his image.  Both of them were thrown alive into the lake of fire burning with sulfur. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἐπιάσθη τὸ θηρίον καὶ μετ᾿ αὐτοῦ ὁ ψευδοπροφήτης ὁ ποιήσας τὰ σημεῖα ἐνώπιον αὐτοῦ, ἐν οἷς ἐπλάνησεν τοὺς λαβόντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς προσκυνοῦντας τῇ εἰκόνι αὐτοῦ· ζῶντες ἐβλήθησαν οἱ δύο εἰς τὴν λίμνην τοῦ πυρὸς τῆς καιομένης ἐν θείῳ και επιασθη το θηριον και μετα τουτου ο ψευδοπροφητης ο ποιησας τα σημεια ενωπιον αυτου εν οις επλανησεν τους λαβοντας το χαραγμα του θηριου και τους προσκυνουντας τη εικονι αυτου ζωντες εβληθησαν οι δυο εις την λιμνην του πυρος την καιομενην εν τω θειω και επιασθη το θηριον και ο μετ αυτου ψευδοπροφητης ο ποιησας τα σημεια ενωπιον αυτου εν οις επλανησεν τους λαβοντας το χαραγμα του θηριου και τους προσκυνουντας τη εικονι αυτου ζωντες εβληθησαν οι δυο εις την λιμνην του πυρος την καιομενην εν θειω
The others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged themselves with their flesh. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ οἱ λοιποὶ ἀπεκτάνθησαν ἐν τῇ ρομφαίᾳ τοῦ καθημένου ἐπὶ τοῦ ἵππου τῇ ἐξελθούσῃ ἐκ τοῦ στόματος αὐτοῦ, καὶ πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν και οι λοιποι απεκτανθησαν εν τη ρομφαια του καθημενου επι του ιππου τη εκπορευομενη εκ του στοματος αυτου και παντα τα ορνεα εχορτασθησαν εκ των σαρκων αυτων και οι λοιποι απεκτανθησαν εν τη ρομφαια του καθημενου επι του ιππου τη εξελθουση εκ του στοματος αυτου και παντα τα ορνεα εχορτασθησαν εκ των σαρκων αυτων

Revelation 14:9, 10 (NET)

Revelation 14:9, 10 (KJV)
A third angel followed the first two, declaring in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand, And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ ἄλλος ἄγγελος τρίτος ἠκολούθησεν αὐτοῖς λέγων ἐν φωνῇ μεγάλῃ· εἴ τις προσκυνεῖ τὸ θηρίον καὶ τὴν εἰκόνα αὐτοῦ καὶ λαμβάνει χάραγμα ἐπὶ τοῦ μετώπου αὐτοῦ ἢ ἐπὶ τὴν χεῖρα αὐτοῦ, και τριτος αγγελος ηκολουθησεν αυτοις λεγων εν φωνη μεγαλη ει τις το θηριον προσκυνει και την εικονα αυτου και λαμβανει χαραγμα επι του μετωπου αυτου η επι την χειρα αυτου και αλλος αγγελος τριτος ηκολουθησεν αυτοις λεγων εν φωνη μεγαλη ει τις προσκυνει το θηριον και την εικονα αυτου και λαμβανει χαραγμα επι του μετωπου αυτου η επι την χειρα αυτου
that person will also drink of the wine of God’s anger that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur in front of the holy angels and in front of the Lamb. The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ αὐτὸς πίεται ἐκ τοῦ οἴνου τοῦ θυμοῦ τοῦ θεοῦ τοῦ κεκερασμένου ἀκράτου ἐν τῷ ποτηρίῳ τῆς ὀργῆς αὐτοῦ καὶ βασανισθήσεται ἐν πυρὶ καὶ θείῳ ἐνώπιον ἀγγέλων ἁγίων καὶ ἐνώπιον τοῦ ἀρνίου και αυτος πιεται εκ του οινου του θυμου του θεου του κεκερασμενου ακρατου εν τω ποτηριω της οργης αυτου και βασανισθησεται εν πυρι και θειω ενωπιον των αγιων αγγελων και ενωπιον του αρνιου και αυτος πιεται εκ του οινου του θυμου του θεου του κεκερασμενου ακρατου εν τω ποτηριω της οργης αυτου και βασανισθησεται εν πυρι και θειω ενωπιον των αγιων αγγελων και ενωπιον του αρνιου

John 17:17 (NET)

John 17:17 (KJV)
Set them apart in the truth; your word is truth. Sanctify them through thy truth: thy word is truth.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ· ὁ λόγος ὁ σὸς ἀλήθεια ἐστιν αγιασον αυτους εν τη αληθεια σου ο λογος ο σος αληθεια εστιν αγιασον αυτους εν τη αληθεια σου ο λογος ο σος αληθεια εστιν

Matthew 6:33 (NET)

Matthew 6:33 (KJV)
But above all pursue his kingdom and righteousness, and all these things will be given to you as well. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ζητεῖτε δὲ πρῶτον τὴν βασιλείαν  καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν ζητειτε δε πρωτον την βασιλειαν του θεου και την δικαιοσυνην αυτου και ταυτα παντα προστεθησεται υμιν ζητειτε δε πρωτον την βασιλειαν του θεου και την δικαιοσυνην αυτου και ταυτα παντα προστεθησεται υμιν

Romans 3:22 (NET)

Romans 3:22 (KJV)
namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe.  For there is no distinction, Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
δικαιοσύνη δὲ θεοῦ διὰ πίστεως |Ἰησοῦ| Χριστοῦ εἰς πάντας τοὺς πιστεύοντας. οὐ γάρ ἐστιν διαστολή δικαιοσυνη δε θεου δια πιστεως ιησου χριστου εις παντας και επι παντας τους πιστευοντας ου γαρ εστιν διαστολη δικαιοσυνη δε θεου δια πιστεως ιησου χριστου εις παντας και επι παντας τους πιστευοντας ου γαρ εστιν διαστολη
Philippians 1:11 (NET)

Philippians 1:11 (KJV)
filled with the fruit of righteousness that comes through Jesus Christ to the glory and praise of God. Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πεπληρωμένοι καρπὸν δικαιοσύνης τὸν διὰ Ἰησοῦ Χριστοῦ εἰς δόξαν καὶ ἔπαινον θεοῦ πεπληρωμενοι καρπων δικαιοσυνης των δια ιησου χριστου εις δοξαν και επαινον θεου πεπληρωμενοι καρπων δικαιοσυνης των δια ιησου χριστου εις δοξαν και επαινον θεου

Revelation 19:11-13 (NET)

Revelation 19:11-13 (KJV)
Then I saw heaven opened and here came a white horse!  The one riding it was called “Faithful” and “True,” and with justice he judges and goes to war. And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ εἶδον τὸν οὐρανὸν ἠνεῳγμένον, καὶ ἰδοὺ ἵππος λευκός καὶ ὁ καθήμενος ἐπ᾿ αὐτὸν  [καλούμενος] |πιστὸς| καὶ ἀληθινός, καὶ ἐν δικαιοσύνῃ κρίνει καὶ πολεμεῖ και ειδον τον ουρανον ανεωγμενον και ιδου ιππος λευκος και ο καθημενος επ αυτον καλουμενος πιστος και αληθινος και εν δικαιοσυνη κρινει και πολεμει και ειδον τον ουρανον ανεωγμενον και ιδου ιππος λευκος και ο καθημενος επ αυτον καλουμενος πιστος και αληθινος και εν δικαιοσυνη κρινει και πολεμει
His eyes are like a fiery flame and there are many diadem crowns on his head. He has a name written that no one knows except himself. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἱ δὲ ὀφθαλμοὶ αὐτοῦ [ὡς] φλὸξ πυρός, καὶ ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά, ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ αὐτός οι δε οφθαλμοι αυτου ως φλοξ πυρος και επι την κεφαλην αυτου διαδηματα πολλα εχων ονομα γεγραμμενον ο ουδεις οιδεν ει μη αυτος οι δε οφθαλμοι αυτου φλοξ πυρος και επι την κεφαλην αυτου διαδηματα πολλα εχων ονοματα γεγραμμενα και ονομα γεγραμμενον ο ουδεις οιδεν ει μη αυτος
He is dressed in clothing dipped in blood, and he is called the Word of God. And he was clothed with a vesture dipped in blood: and his name is called The Word of God.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ περιβεβλημένος ἱμάτιον |βεβαμμένον| αἵματι, καὶ κέκληται τὸ ὄνομα αὐτοῦ ὁ λόγος τοῦ θεοῦ και περιβεβλημενος ιματιον βεβαμμενον αιματι και καλειται το ονομα αυτου ο λογος του θεου και περιβεβλημενος ιματιον βεβαμμενον αιματι και καλειται το ονομα αυτου ο λογος του θεου
2 Corinthians 10:1 (NET)

2 Corinthians 10:1 (KJV)
Now I, Paul, appeal to you personally by the meekness and gentleness of Christ (I who am meek when present among you, but am full of courage toward you when away!) – Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Αὐτὸς δὲ ἐγὼ Παῦλος παρακαλῶ ὑμᾶς διὰ τῆς πραΰτητος καὶ ἐπιεικείας τοῦ Χριστοῦ (ὃς κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, ἀπὼν δὲ θαρρῶ εἰς ὑμᾶς) αυτος δε εγω παυλος παρακαλω υμας δια της πραοτητος και επιεικειας του χριστου ος κατα προσωπον μεν ταπεινος εν υμιν απων δε θαρρω εις υμας αυτος δε εγω παυλος παρακαλω υμας δια της πραοτητος και επιεικειας του χριστου ος κατα προσωπον μεν ταπεινος εν υμιν απων δε θαρρω εις υμας

John 4:14 (NET)

John 4:14 (KJV)
But whoever drinks some of the water that I will give him will never be thirsty again, but the water that I will give him will become in him a fountain of water springing up to eternal life.” But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὃς δ᾿ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον ος δ αν πιη εκ του υδατος ου εγω δωσω αυτω ου μη διψηση εις τον αιωνα αλλα το υδωρ ο δωσω αυτω γενησεται εν αυτω πηγη υδατος αλλομενου εις ζωην αιωνιον ος δ αν πιη εκ του υδατος ου εγω δωσω αυτω ου μη διψηση εις τον αιωνα αλλα το υδωρ ο δωσω αυτω γενησεται εν αυτω πηγη υδατος αλλομενου εις ζωην αιωνιον

Galatians 6:1, 2 (NET)

Galatians 6:1, 2 (KJV)
Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too. Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἀδελφοί, ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραΰτητος, σκοπῶν σεαυτὸν μὴ καὶ σὺ πειρασθῇς αδελφοι εαν και προληφθη ανθρωπος εν τινι παραπτωματι υμεις οι πνευματικοι καταρτιζετε τον τοιουτον εν πνευματι πραοτητος σκοπων σεαυτον μη και συ πειρασθης αδελφοι εαν και προληφθη ανθρωπος εν τινι παραπτωματι υμεις οι πνευματικοι καταρτιζετε τον τοιουτον εν πνευματι πραοτητος σκοπων σεαυτον μη και συ πειρασθης
Carry one another’s burdens, and in this way you will fulfill the law of Christ. Bear ye one another’s burdens, and so fulfil the law of Christ.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἀλλήλων τὰ βάρη βαστάζετε καὶ οὕτως |ἀναπληρώσετε| τὸν νόμον τοῦ Χριστοῦ αλληλων τα βαρη βασταζετε και ουτως αναπληρωσατε τον νομον του χριστου αλληλων τα βαρη βασταζετε και ουτως αναπληρωσατε τον νομον του χριστου

1 Corinthians 4:21 (NET)

1 Corinthians 4:21 (KJV)
What do you want?  Shall I come to you with a rod of discipline or with love and a spirit of gentleness? What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τί θέλετε; ἐν ράβδῳ ἔλθω πρὸς ὑμᾶς ἢ ἐν ἀγάπῃ πνεύματι τε πραΰτητος τι θελετε εν ραβδω ελθω προς υμας η εν αγαπη πνευματι τε πραοτητος τι θελετε εν ραβδω ελθω προς υμας η εν αγαπη πνευματι τε πραοτητος

Ephesians 4:2 (NET)

Ephesians 4:2 (KJV)
with all humility and gentleness, with patience, bearing with one another in love, With all lowliness and meekness, with longsuffering, forbearing one another in love;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
μετὰ πάσης ταπεινοφροσύνης καὶ πραΰτητος, μετὰ μακροθυμίας, ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ μετα πασης ταπεινοφροσυνης και πραοτητος μετα μακροθυμιας ανεχομενοι αλληλων εν αγαπη μετα πασης ταπεινοφροσυνης και πραοτητος μετα μακροθυμιας ανεχομενοι αλληλων εν αγαπη

Ephesians 4:6 (NET)

Ephesians 4:6 (KJV)
one God and Father of all, who is over all and through all and in all. One God and Father of all, who is above all, and through all, and in you all.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἷς θεὸς καὶ πατὴρ πάντων, ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν εις θεος και πατηρ παντων ο επι παντων και δια παντων και εν πασιν υμιν εις θεος και πατηρ παντων ο επι παντων και δια παντων και εν πασιν ημιν

[1] Aaron and his sons (Exodus 28:43 NET)

[2] Exodus 29:33 (NET)

[3] Hebrews 1:7 (NET)

[4] Psalm 104:4 (NET)

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

[6] The NET parallel Greek text and NA28 had τῆς preceding righteous.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

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

[8] The Stephanus Textus Receptus and Byzantine Majority Text had ἡ preceding scepter.  The NET parallel Greek text and NA28 did not.

[9] Hebrews 1:8, 9 (NET)

[10] The NET parallel Greek text and NA28 had λελάληκα here, where the Stephanus Textus Receptus and Byzantine Majority Text had λαλω (KJV: speak).

[11] John 6:63 (NET)

[12] The Stephanus Textus Receptus and Byzantine Majority Text had των ευαγγελιζομενων ειρηνην (KJV: the gospel of peace) following proclaim.  The NET parallel Greek text and NA28 did not.

[13] Romans 10:15b (NET) Table

[14] The NET parallel Greek text and NA28 had ὅτι here, where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).

[15] In the NET parallel Greek text and NA28 Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus and Byzantine Majority Text.

[16] John 1:16, 17 (NET)

[17] Revelation 1:16b (NET)

[18] Revelation 2:12b (NET)

[19] Revelation 2:16b (NET)

[20] Revelation 6:8b (NET)

[21] The Byzantine Majority Text described this sword as διστομος here.  The NET parallel Greek text, NA28 and Stephanus Textus Receptus did not.

[22] The NET parallel Greek text, NA28 and Byzantine Majority Text had πατάξῃ here, where the Stephanus Textus Receptus had πατασση (KJV: should smite).

[23] Revelation 19:15a (NET)

[24] The NET parallel Greek text and NA28 had the article τὸν preceding battle.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[25] The NET parallel Greek text, NA28 and Byzantine Majority Text had μετ᾿ here, where the Stephanus Textus Receptus had μετα.

[26] The NET parallel Greek text, NA28 and Byzantine Majority Text had αὐτοῦ here, where the Stephanus Textus Receptus had τουτου.

[27] The NET parallel Greek text and NA28 had τῆς καιομένης here, where the Stephanus Textus Receptus and Byzantine Majority Text had την καιομενην.

[28] The Stephanus Textus Receptus had the article τω preceding sulfur.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[29] The Stephanus Textus Receptus had εκπορευομενη (KJV: proceeded) here, where the NET parallel Greek text, NA28 and Byzantine Majority Text had ἐξελθούσῃ.

[30] Stephanus Textus Receptus and Byzantine Majority Text had the article των.  The NET parallel Greek text and NA28 did not.

[31] Revelation 20:10a (NET)

[32] Revelation 20:10b (NET)

[33] Revelation 20:15 (NET)

[34] John 1:14b (NET)

[35] The Stephanus Textus Receptus and Byzantine Majority Text had σου following truth (KJV: thy truth).  The NET parallel Greek text and NA28 did not.

[36] John 17:17 (NET)

[37] John 14:6 (NET)

[38] Matthew 3:15 (NET) See Matthew 3:13-17

[39] Matthew 5:6 (NET)

[40] The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had τοῦ θεοῦ (KJV: of God) following kingdom.  The NET parallel Greek text did not.

[41] Matthew 6:33a (NET) See Matthew 6:25-34

[42] Matthew 5:20 (NET)

[43] The Stephanus Textus Receptus and Byzantine Majority Text had και επι παντας (KJV: and upon all them) following all.  The NET parallel Greek text and NA28 did not.

[44] Romans 3:20-22a (NET)

[45] The NET parallel Greek text and NA28 had the singular καρπὸν accompanied by the singular article τὸν here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural καρπων (KJV: fruits) accompanied by the plural article των.

[46] Philippians 1:11 (NET)

[47] 2 Corinthians 6:6, 7 (NET)

[48] Ephesians 6:17b (NET)

[49] The NET parallel Greek text and NA28 had ἠνεῳγμένον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανεωγμενον.

[50] The Byzantine Majority Text had ονοματα γεγραμμενα και (“names written and”) following He has.  The NET parallel Greek text, NA28 and Stephanus Textus Receptus did not.

[51] The NET parallel Greek text and NA28 had κέκληται here, where the Stephanus Textus Receptus and Byzantine Majority Text had καλειται.

[52] In the NET parallel Greek text and NA28 meekness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.

[53] 2 Corinthians 10:1a (NET)

[54] John 4:14b (NET)

[55] In the NET parallel Greek text and NA28 gentleness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.

[56] Galatians 6:1 (NET)

[57] 1 Corinthians 4:21b (NET) In the NET parallel Greek text and NA28 gentleness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.

[58] The NET parallel Greek text and NA28 had ἀναπληρώσετε here, where the Stephanus Textus Receptus and Byzantine Majority Text had αναπληρωσατε (KJV: fulfil).

[59] Galatians 6:1b-5 (NET)

[60] In the NET parallel Greek text and NA28 gentleness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.

[61] The Stephanus Textus Receptus had υμιν following all (KJV: you all), where the Byzantine Majority Text had ημιν (us).  The NET parallel Greek text and NA28 had neither.