Tag Archives: 1 Timothy 1:13

Peter’s Second Gospel Proclamation, Part 1

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Peter[1] and John were going up to the temple at the time for prayer…[2]  They met a beggar lame from birth.  Peter said (Acts 3:6-8 NET):

“I have no silver or gold, but what I do have I give you.  In the name of Jesus Christ the Nazarene, stand up and walk!”  Then Peter took hold of him by the right hand and raised him[3] up, and at once the man’s feet and ankles[4] were made strong.  He jumped up, stood and began walking around, and he entered the temple courts with them, walking and leaping and praising God.

For the kingdom of God is demonstrated not in idle talk but with power (δυνάμει, a form of δύναμις),[5] Paul wrote his dear children in Corinth.  As a crowd gathered, Peter declared to the people (Acts 3:12-16 NET):

“Men of Israel, why are you amazed at this?  Why do you stare at us as if we had made this man walk by our own power (δυνάμει, a form of δύναμις) or piety [Table]?  The God of Abraham, Isaac, and Jacob, the God of our forefathers, has glorified his servant Jesus, whom you[6] handed over and rejected[7] in the presence of Pilate after he had decided to release him.  But you rejected the Holy and Righteous One and asked that a man who was a murderer be released to you.  You killed the Originator of life, whom God raised from the dead.  To this fact we are witnesses!  And on the basis of faith in Jesus’ name, his very name has made this man—whom you see and know—strong.  The faith that is through Jesus has given him this complete health in the presence of you all.

Peter denied that the power to heal the lame man was his own, rather it was the power of the God of Abraham, Isaac, and Jacob, the God of [their] forefathers.  And it was done for an explicit reason: to glorify his servant Jesus.  Which is easier, to say to the paralytic, Jesus asked, ‘Your sins are forgiven,’[8] or to say, ‘Stand up,[9] take your stretcher, and walk’?[10]  Peter followed Jesus’ example here.  He was quite clear which Jesus he referred to, and which sin.  I want to spend some time here recalling this rejection of Jesus.

Then Pilate called together the chief priests, the leaders, and the people, and said to them, “You brought me this man as one who was misleading the people.  When I examined him before you, I did not[11] find this man guilty of anything you accused him of doing. (Luke 23:13, 14 NET)
“I find no basis for an accusation against him. (John 18:38b NET)
Neither did Herod, for he sent him back to us.[12]  Look, he has done nothing deserving death.  I will therefore have him flogged and release him.”[13] (Luke 23:15, 16 NET)
But it is your custom that I release one prisoner for you at the Passover. (John 18:39a NET)
Matthew 27:15, 16 NET Mark 15:6-8 NET
During the feast the governor was accustomed to release one prisoner to the crowd, whomever they wanted.  At that time they had in custody a notorious prisoner named Jesus[14] Barabbas. During the feast it was customary to release one prisoner to the people, whomever they requested.[15]  A man named Barabbas was imprisoned with rebels[16] who had committed murder during an insurrection.
Then the crowd came up[17] and began to ask Pilate to release a prisoner for them, as was[18] his custom.
Matthew 27:17 NET Mark 15:9 NET John 18:39b NET
So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus[19] Barabbas or Jesus who is called the Christ?” So Pilate asked them, “Do you want me to release the king of the Jews for you?” So do you want me to release for you the king of the Jews?”
Matthew 27:18-21a NET Mark 15:10, 11 NET
(For he knew that they had handed him over because of envy.) (For he knew that the chief priests had handed him over because of envy.)
As he was sitting on the judgment seat, his wife sent a message to him: “Have nothing to do with that innocent man; I have suffered greatly as a result of a dream about him today.”
But the chief priests and the elders persuaded the crowds to ask for Barabbas But the chief priests stirred up the crowd to have him release Barabbas instead.
and to have Jesus killed.  The governor asked them, “Which of the two do you want me to release for you?”
Matthew 27:21b NET Luke 23:18, 19 NET John 18:40 NET
And they said,[20] “Barabbas!” But they all shouted out[21] together, “Take this man away!  Release Barabbas[22] for us!”  (This was a man who had been thrown into prison[23] for an insurrection started in the city, and for murder.) Then they shouted back, “Not this man, but Barabbas!”  (Now Barabbas was a revolutionary.)
Then Pilate took Jesus and had him flogged severely.  The soldiers braided a crown of thorns and put it on his head, and they clothed him in a purple robe.  They came up to him again and again[24] and said, “Hail, king of the Jews!”  And they struck him repeatedly in the face.

Again[25] Pilate went out and said to the Jewish leaders, “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation against him.”  So Jesus came outside, wearing the crown of thorns and the purple robe. (John 19:1-5a NET)
Matthew 27:22 NET Mark 15:12, 13 NET Luke 23:20, 21 NET John 19:5b, 6a NET
Pilate said to them, So Pilate spoke[26] to them again, Pilate[27] addressed them[28] once again Pilate said to them,
because he wanted to release Jesus.
“Look,[29] here is the man!”
 “Then what should I do with Jesus who is called the Christ?”  “Then what do you want me to do with the one you call king[30] of the Jews?”
They all said,[31] “Crucify him!” They shouted back, “Crucify him!” But they kept on shouting, “Crucify, crucify[32] him!” When the chief priests and their officers saw him, they shouted out, “Crucify him!  Crucify him!”[33]
Pilate said, “You take him and crucify him!  Certainly I find no reason for an accusation against him!”  The Jewish leaders replied, “We have a law, and according to our[34] law he ought to die because he claimed to be the Son of God!”

When Pilate heard what they said, he was more afraid than ever, and he went back into the governor’s residence and said to Jesus, “Where do you come from?”  But Jesus gave him no answer.  So Pilate said, “Do you refuse to speak to me?  Don’t you know I have the authority to release you and to crucify you?”  Jesus[35] replied,[36] “You would have no authority over me at all, unless it was given to you from above.  Therefore the one who handed me over[37] to you is guilty of greater sin.”

From this point on, Pilate tried to release him.  But the Jewish leaders shouted out,[38] “If you release this man, you are no friend of Caesar!  Everyone who claims to be[39] a king opposes Caesar!”  When Pilate heard these words[40] he brought Jesus outside and sat down on the judgment seat[41] in the place called “The Stone Pavement” (Gabbatha in Aramaic).  (Now it was the day of preparation for the Passover, about[42] noon.)  Pilate said to the Jewish leaders, “Look, here is your king!”  Then they[43] shouted out, “Away with him!  Away with him!  Crucify him!” (John 19:6b-15a NET)
Matthew 27:23 NET Mark 15:14 NET Luke 23:22, 23 NET John 19:15b NET
He[44] asked, “Why?  What wrong has he done?” Pilate asked them, “Why?  What has he done wrong?” A third time he said to them, “Why?  What wrong has he done?
Pilate asked, “Shall I crucify your king?”  The high priests replied, “We have no king except Caesar!”
I have found him guilty of no crime deserving death.  I will therefore flog him and release him.”
But they shouted more insistently, “Crucify him!” But they shouted more insistently,[45] “Crucify him!” But they were insistent, demanding with loud shouts that he be crucified.  And their shouts[46] prevailed.
When Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s[47] blood.  You take care of it yourselves!”  In reply all the people said, “Let his blood be on us and on our children!” (Matthew 27:24, 25 NET)
Matthew 27:26 NET Mark 15:15 NET Luke 23:24, 25 NET John 19:16a NET
So[48] Pilate decided that their demand should be granted.
Because he wanted to satisfy the crowd,
Then he released Barabbas for them. Pilate released Barabbas for them. He released[49] the man they asked for, who had been thrown in prison[50] for insurrection and murder.
But after he had Jesus flogged, Then, after he had Jesus flogged,
he handed him over to be crucified. he handed him over to be crucified. But he handed Jesus over to their will. Then Pilate handed him over to them to be crucified.

This Gospel harmony is certainly debatable.  I haven’t even tried to resolve when or how often Jesus was flogged.  My interest here was to highlight the emotional contrast between the fire and brimstone condemnation anticipated by the religious mind for such rejection of Jesus, and the mind of Christ revealed through Peter’s words (Acts 3:17 NET):

And now, brothers, I know you acted in ignorance (ἄγνοιαν, a form of ἄγνοια), as your rulers did too.

Paul acknowledged that he was treated with mercy because [he] acted ignorantly (ἀγνοῶν, a form of ἀγνοέω) in unbelief (ἀπιστίᾳ).[51]  And it was Paul who wrote that God has consigned all people to disobedience (ἀπείθειαν, a form of ἀπείθεια) so that he may show mercy to them all.[52]

Tables comparing Acts 3:1; 3:7; 3:13; Mark 2:9; Luke 23:14, 15; 23:17-21; Matthew 27:16, 17; Mark 15:6-8; Matthew 27:21-24; John 19:3-7; Mark 15:12; John 19:11-16; Mark 15:14 and Luke 23:23-25 in the NET and KJV follow.

Acts 3:1 (NET)

Acts 3:1 (KJV)
Now Peter and John were going up to the temple at the time for prayer, at three o’clock in the afternoon. Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.

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 Stephanus Textus Receptus

Byzantine Majority Text
Πέτρος δὲ καὶ Ἰωάννης ἀνέβαινον εἰς τὸ ἱερὸν ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐνάτην επι το αυτο δε πετρος και ιωαννης ανεβαινον εις το ιερον επι την ωραν της προσευχης την εννατην επι το αυτο δε πετρος και ιωαννης ανεβαινον εις το ιερον επι την ωραν της προσευχης την ενατην

Acts 3:7 (NET)

Acts 3:7 (KJV)
Then Peter took hold of him by the right hand and raised him up, and at once the man’s feet and ankles were made strong. And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength.

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Byzantine Majority Text
καὶ πιάσας αὐτὸν τῆς δεξιᾶς χειρὸς ἤγειρεν αὐτόν· παραχρῆμα δὲ ἐστερεώθησαν αἱ βάσεις αὐτοῦ καὶ τὰ σφυδρά και πιασας αυτον της δεξιας χειρος ηγειρεν παραχρημα δε εστερεωθησαν αυτου αι βασεις και τα σφυρα και πιασας αυτον της δεξιας χειρος ηγειρεν παραχρημα δε εστερεωθησαν αυτου αι βασεις και τα σφυρα

Acts 3:13 (NET)

Acts 3:13 (KJV)
The God of Abraham, Isaac, and Jacob, the God of our forefathers, has glorified his servant Jesus, whom you handed over and rejected in the presence of Pilate after he had decided to release him. The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go.

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 Stephanus Textus Receptus

Byzantine Majority Text
ὁ θεὸς Ἀβραὰμ καὶ  Ἰσαὰκ καὶ  Ἰακώβ, ὁ θεὸς τῶν πατέρων ἡμῶν, ἐδόξασεν τὸν παῖδα αὐτοῦ Ἰησοῦν ὃν ὑμεῖς μὲν παρεδώκατε καὶ ἠρνήσασθε κατὰ πρόσωπον Πιλάτου, κρίναντος ἐκείνου ἀπολύειν ο θεος αβρααμ και ισαακ και ιακωβ ο θεος των πατερων ημων εδοξασεν τον παιδα αυτου ιησουν ον υμεις παρεδωκατε και ηρνησασθε αυτον κατα προσωπον πιλατου κριναντος εκεινου απολυειν ο θεος αβρααμ και ισαακ και ιακωβ ο θεος των πατερων ημων εδοξασεν τον παιδα αυτου ιησουν ον υμεις μεν παρεδωκατε και ηρνησασθε αυτον κατα προσωπον πιλατου κριναντος εκεινου απολυειν

Mark 2:9 (NET)

Mark 2:9 (KJV)
Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’? Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?

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Byzantine Majority Text
τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ· ἀφίενται σου αἱ ἁμαρτίαι, ἢ εἰπεῖν· |ἔγειρε| |καὶ| ἆρον τὸν κράβαττον σου καὶ περιπάτει τι εστιν ευκοπωτερον ειπειν τω παραλυτικω αφεωνται σοι αι αμαρτιαι η ειπειν εγειραι και αρον σου τον κραββατον και περιπατει τι εστιν ευκοπωτερον ειπειν τω παραλυτικω αφεωνται σου αι αμαρτιαι η ειπειν εγειραι και αρον σου τον κραββατον και περιπατει

Luke 23:14, 15 (NET)

Luke 23:14, 15 (KJV)
and said to them, “You brought me this man as one who was misleading the people.  When I examined him before you, I did not find this man guilty of anything you accused him of doing. Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him:

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Byzantine Majority Text
εἶπεν πρὸς αὐτούς· προσηνέγκατε μοι τὸν ἄνθρωπον τοῦτον ὡς ἀποστρέφοντα τὸν λαόν, καὶ ἰδοὺ ἐγὼ ἐνώπιον ὑμῶν ἀνακρίνας οὐθὲν εὗρον ἐν τῷ ἀνθρώπῳ τούτῳ αἴτιον ὧν κατηγορεῖτε κατ᾿ αὐτοῦ ειπεν προς αυτους προσηνεγκατε μοι τον ανθρωπον τουτον ως αποστρεφοντα τον λαον και ιδου εγω ενωπιον υμων ανακρινας ουδεν ευρον εν τω ανθρωπω τουτω αιτιον ων κατηγορειτε κατ αυτου ειπεν προς αυτους προσηνεγκατε μοι τον ανθρωπον τουτον ως αποστρεφοντα τον λαον και ιδου εγω ενωπιον υμων ανακρινας ουδεν ευρον εν τω ανθρωπω τουτω αιτιον ων κατηγορειτε κατ αυτου
Neither did Herod, for he sent him back to us.  Look, he has done nothing deserving death. No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.

NET Parallel Greek

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Byzantine Majority Text
ἀλλ᾿ οὐδὲ Ἡρῴδης, ἀνέπεμψεν γὰρ αὐτὸν πρὸς ἡμᾶς, καὶ ἰδοὺ οὐδὲν ἄξιον θανάτου ἐστὶν πεπραγμένον αὐτῷ αλλ ουδε ηρωδης ανεπεμψα γαρ υμας προς αυτον και ιδου ουδεν αξιον θανατου εστιν πεπραγμενον αυτω αλλ ουδε ηρωδης ανεπεμψα γαρ υμας προς αυτον και ιδου ουδεν αξιον θανατου εστιν πεπραγμενον αυτω

Luke 23:17-21 (NET)

Luke 23:17-21 (KJV)
n/a (For of necessity he must release one unto them at the feast.)

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Byzantine Majority Text
n/a αναγκην δε ειχεν απολυειν αυτοις κατα εορτην ενα αναγκην δε ειχεν απολυειν αυτοις κατα εορτην ενα
But they all shouted out together, “Take this man away!  Release Barabbas for us!” And they cried out all at once, saying, Away with this man, and release unto us Barabbas:

NET Parallel Greek

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Byzantine Majority Text
Ἀνέκραγον δὲ παμπληθεὶ λέγοντες· αἶρε τοῦτον, ἀπόλυσον δὲ ἡμῖν τὸν Βαραββᾶν ανεκραξαν δε παμπληθει λεγοντες αιρε τουτον απολυσον δε ημιν τον βαραββαν ανεκραξαν δε παμπληθει λεγοντες αιρε τουτον απολυσον δε ημιν βαραββαν
(This was a man who had been thrown into prison for an insurrection started in the city, and for murder.) (Who for a certain sedition made in the city, and for murder, was cast into prison.)

NET Parallel Greek

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Byzantine Majority Text
(ὅστις ἦν διὰ στάσιν τινὰ γενομένην ἐν τῇ πόλει καὶ φόνον βληθεὶς ἐν τῇ φυλακῇ) οστις ην δια στασιν τινα γενομενην εν τη πολει και φονον βεβλημενος εις φυλακην οστις ην δια στασιν τινα γενομενην εν τη πολει και φονον βεβλημενος εις φυλακην
Pilate addressed them once again because he wanted to release Jesus. Pilate therefore, willing to release Jesus, spake again to them.

NET Parallel Greek

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Byzantine Majority Text
πάλιν δὲ ὁ Πιλᾶτος προσεφώνησεν αὐτοῖς θέλων ἀπολῦσαι τὸν Ἰησοῦν παλιν ουν ο πιλατος προσεφωνησεν θελων απολυσαι τον ιησουν παλιν ουν ο πιλατος προσεφωνησεν θελων απολυσαι τον ιησουν
But they kept on shouting, “Crucify, crucify him!” But they cried, saying, Crucify him, crucify him.

NET Parallel Greek

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Byzantine Majority Text
οἱ δὲ ἐπεφώνουν λέγοντες· σταύρου σταύρου αὐτόν οι δε επεφωνουν λεγοντες σταυρωσον σταυρωσον αυτον οι δε επεφωνουν λεγοντες σταυρωσον σταυρωσον αυτον

Matthew 27:16, 17 (NET)

Matthew 27:16, 17 (KJV)
At that time they had in custody a notorious prisoner named Jesus Barabbas. And they had then a notable prisoner, called Barabbas.

NET Parallel Greek

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Byzantine Majority Text
εἶχον δὲ τότε δέσμιον ἐπίσημον λεγόμενον [Ἰησοῦν] Βαραββᾶν ειχον δε τοτε δεσμιον επισημον λεγομενον βαραββαν ειχον δε τοτε δεσμιον επισημον λεγομενον βαραββαν
So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus Barabbas or Jesus who is called the Christ?” Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?

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Byzantine Majority Text
συνηγμένων οὖν αὐτῶν εἶπεν αὐτοῖς ὁ Πιλᾶτος· τίνα θέλετε ἀπολύσω ὑμῖν, [Ἰησοῦν] |τὸν| Βαραββᾶν ἢ Ἰησοῦν τὸν λεγόμενον χριστόν συνηγμενων ουν αυτων ειπεν αυτοις ο πιλατος τινα θελετε απολυσω υμιν βαραββαν η ιησουν τον λεγομενον χριστον συνηγμενων ουν αυτων ειπεν αυτοις ο πιλατος τινα θελετε απολυσω υμιν βαραββαν η ιησουν τον λεγομενον χριστον

Mark 15:6-8 (NET)

Mark 15:6-8 (KJV)
During the feast it was customary to release one prisoner to the people, whomever they requested. Now at that feast he released unto them one prisoner, whomsoever they desired.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Κατὰ δὲ ἑορτὴν ἀπέλυεν αὐτοῖς ἕνα δέσμιον ὃν παρῃτοῦντο κατα δε εορτην απελυεν αυτοις ενα δεσμιον ονπερ ητουντο κατα δε εορτην απελυεν αυτοις ενα δεσμιον ονπερ ητουντο
A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection. And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἦν δὲ ὁ λεγόμενος Βαραββᾶς μετὰ τῶν στασιαστῶν δεδεμένος οἵτινες ἐν τῇ στάσει φόνον πεποιήκεισαν ην δε ο λεγομενος βαραββας μετα των συστασιαστων δεδεμενος οιτινες εν τη στασει φονον πεποιηκεισαν ην δε ο λεγομενος βαραββας μετα των συστασιαστων δεδεμενος οιτινες εν τη στασει φονον πεποιηκεισαν
Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom. And the multitude crying aloud began to desire him to do as he had ever done unto them.

NET Parallel Greek

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Byzantine Majority Text
καὶ ἀναβὰς ὁ ὄχλος ἤρξατο αἰτεῖσθαι καθὼς ἐποίει αὐτοῖς και αναβοησας ο οχλος ηρξατο αιτεισθαι καθως αει εποιει αυτοις και αναβοησας ο οχλος ηρξατο αιτεισθαι καθως αει εποιει αυτοις

Matthew 27:21-24 (NET)

Matthew 27:21-24 (KJV)
The governor asked them, “Which of the two do you want me to release for you?”  And they said, “Barabbas!” The governor answered and said unto them, Whether of the twain will ye that I release unto you?  They said, Barabbas.

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Byzantine Majority Text
ἀποκριθεὶς δὲ ὁ ἡγεμὼν εἶπεν αὐτοῖς· τίνα θέλετε ἀπὸ τῶν δύο ἀπολύσω ὑμῖν; οἱ δὲ εἶπαν τὸν Βαραββᾶν αποκριθεις δε ο ηγεμων ειπεν αυτοις τινα θελετε απο των δυο απολυσω υμιν οι δε ειπον βαραββαν αποκριθεις δε ο ηγεμων ειπεν αυτοις τινα θελετε απο των δυο απολυσω υμιν οι δε ειπον βαραββαν
Pilate said to them, “Then what should I do with Jesus who is called the Christ?”  They all said, “Crucify him!” Pilate saith unto them, What shall I do then with Jesus which is called Christ?  They all say unto him, Let him be crucified.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λέγει αὐτοῖς ὁ Πιλᾶτος· τί οὖν ποιήσω Ἰησοῦν τὸν λεγόμενον χριστόν; λέγουσιν πάντες· σταυρωθήτω λεγει αυτοις ο πιλατος τι ουν ποιησω ιησουν τον λεγομενον χριστον λεγουσιν αυτω παντες σταυρωθητω λεγει αυτοις ο πιλατος τι ουν ποιησω ιησουν τον λεγομενον χριστον λεγουσιν αυτω παντες σταυρωθητω
He asked, “Why? What wrong has he done?”  But they shouted more insistently, “Crucify him!” And the governor said, Why, what evil hath he done?  But they cried out the more, saying, Let him be crucified.

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Byzantine Majority Text
ὁ δὲ ἔφη· τί γὰρ κακὸν ἐποίησεν; οἱ δὲ περισσῶς ἔκραζον λέγοντες· σταυρωθήτω ο δε ηγεμων εφη τι γαρ κακον εποιησεν οι δε περισσως εκραζον λεγοντες σταυρωθητω ο δε ηγεμων εφη τι γαρ κακον εποιησεν οι δε περισσως εκραζον λεγοντες σταυρωθητω
When Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood.  You take care of it yourselves!” When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.

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 Stephanus Textus Receptus

Byzantine Majority Text
ἰδὼν δὲ ὁ Πιλᾶτος ὅτι οὐδὲν ὠφελεῖ ἀλλὰ μᾶλλον θόρυβος γίνεται, λαβὼν ὕδωρ ἀπενίψατο τὰς χεῖρας |ἀπέναντι| τοῦ ὄχλου λέγων· ἀθῷος εἰμι ἀπὸ τοῦ αἵματος τούτου· ὑμεῖς ὄψεσθε ιδων δε ο πιλατος οτι ουδεν ωφελει αλλα μαλλον θορυβος γινεται λαβων υδωρ απενιψατο τας χειρας απεναντι του οχλου λεγων αθωος ειμι απο του αιματος του δικαιου τουτου υμεις οψεσθε ιδων δε ο πιλατος οτι ουδεν ωφελει αλλα μαλλον θορυβος γινεται λαβων υδωρ απενιψατο τας χειρας απεναντι του οχλου λεγων αθωος ειμι απο του αιματος του δικαιου τουτου υμεις οψεσθε

John 19:3-7 (NET)

John 19:3-7 (KJV)
They came up to him again and again and said, “Hail, king of the Jews!”  And they struck him repeatedly in the face. And said, Hail, King of the Jews! and they smote him with their hands.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἤρχοντο πρὸς αὐτὸν καὶ ἔλεγον· χαῖρε ὁ βασιλεὺς τῶν Ἰουδαίων· καὶ ἐδίδοσαν αὐτῷ ραπίσματα και ελεγον χαιρε ο βασιλευς των ιουδαιων και εδιδουν αυτω ραπισματα και ελεγον χαιρε ο βασιλευς των ιουδαιων και εδιδουν αυτω ραπισματα
Again Pilate went out and said to the Jewish leaders, “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation against him.” Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ ἐξῆλθεν πάλιν ἔξω ὁ Πιλᾶτος καὶ λέγει αὐτοῖς· ἴδε ἄγω ὑμῖν αὐτὸν ἔξω, ἵνα γνῶτε ὅτι οὐδεμίαν αἰτίαν εὑρίσκω ἐν αὐτῷ εξηλθεν ουν παλιν εξω ο πιλατος και λεγει αυτοις ιδε αγω υμιν αυτον εξω ινα γνωτε οτι εν αυτω ουδεμιαν αιτιαν ευρισκω εξηλθεν ουν παλιν εξω ο πιλατος και λεγει αυτοις ιδε αγω υμιν αυτον εξω ινα γνωτε οτι εν αυτω ουδεμιαν αιτιαν ευρισκω
So Jesus came outside, wearing the crown of thorns and the purple robe.  Pilate said to them, “Look, here is the man!” Then came Jesus forth, wearing the crown of thorns, and the purple robe.  And Pilate saith unto them, Behold the man!

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐξῆλθεν οὖν |ὁ| Ἰησοῦς ἔξω, φορῶν τὸν ἀκάνθινον στέφανον καὶ τὸ πορφυροῦν ἱμάτιον. καὶ λέγει αὐτοῖς· ἰδοὺ ὁ ἄνθρωπος εξηλθεν ουν ο ιησους εξω φορων τον ακανθινον στεφανον και το πορφυρουν ιματιον και λεγει αυτοις ιδε ο ανθρωπος εξηλθεν ουν ο ιησους εξω φορων τον ακανθινον στεφανον και το πορφυρουν ιματιον και λεγει αυτοις ιδε ο ανθρωπος
When the chief priests and their officers saw him, they shouted out, “Crucify him! Crucify him!”  Pilate said, “You take him and crucify him!  Certainly I find no reason for an accusation against him!” When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him.  Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ὅτε οὖν εἶδον αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ὑπηρέται ἐκραύγασαν λέγοντες· σταύρωσον σταύρωσον. λέγει αὐτοῖς ὁ Πιλᾶτος· λάβετε αὐτὸν ὑμεῖς καὶ σταυρώσατε· ἐγὼ γὰρ οὐχ εὑρίσκω ἐν αὐτῷ αἰτίαν οτε ουν ειδον αυτον οι αρχιερεις και οι υπηρεται εκραυγασαν λεγοντες σταυρωσον σταυρωσον λεγει αυτοις ο πιλατος λαβετε αυτον υμεις και σταυρωσατε εγω γαρ ουχ ευρισκω εν αυτω αιτιαν οτε ουν ειδον αυτον οι αρχιερεις και οι υπηρεται εκραυγασαν λεγοντες σταυρωσον σταυρωσον αυτον λεγει αυτοις ο πιλατος λαβετε αυτον υμεις και σταυρωσατε εγω γαρ ουχ ευρισκω εν αυτω αιτιαν
The Jewish leaders replied, “We have a law, and according to our law he ought to die because he claimed to be the Son of God!” The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι· ἡμεῖς νόμον ἔχομεν καὶ κατὰ τὸν νόμον ὀφείλει ἀποθανεῖν, ὅτι υἱὸν θεοῦ ἑαυτὸν ἐποίησεν απεκριθησαν αυτω οι ιουδαιοι ημεις νομον εχομεν και κατα τον νομον ημων οφειλει αποθανειν οτι εαυτον υιον θεου εποιησεν απεκριθησαν αυτω οι ιουδαιοι ημεις νομον εχομεν και κατα τον νομον ημων οφειλει αποθανειν οτι εαυτον υιον θεου εποιησεν

Mark 15:12 (NET)

Mark 15:12 (KJV)
So Pilate spoke to them again, “Then what do you want me to do with the one you call king of the Jews?” And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ Πιλᾶτος πάλιν ἀποκριθεὶς ἔλεγεν αὐτοῖς· τί οὖν [θέλετε] ποιήσω [ὃν λέγετε] τὸν βασιλέα τῶν Ἰουδαίων ο δε πιλατος αποκριθεις παλιν ειπεν αυτοις τι ουν θελετε ποιησω ον λεγετε βασιλεα των ιουδαιων ο δε πιλατος αποκριθεις παλιν ειπεν αυτοις τι ουν θελετε ποιησω ον λεγετε βασιλεα των ιουδαιων

John 19:11-16 (NET)

John 19:11-16 (KJV)
Jesus replied, “You would have no authority over me at all, unless it was given to you from above.  Therefore the one who handed me over to you is guilty of greater sin.” Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀπεκρίθη [αὐτῷ] Ἰησοῦς· οὐκ εἶχες ἐξουσίαν κατ᾿ ἐμοῦ οὐδεμίαν εἰ μὴ ἦν δεδομένον σοι ἄνωθεν· διὰ τοῦτο ὁ παραδούς μέ σοι μείζονα ἁμαρτίαν ἔχει απεκριθη ο ιησους ουκ ειχες εξουσιαν ουδεμιαν κατ εμου ει μη ην σοι δεδομενον ανωθεν δια τουτο ο παραδιδους με σοι μειζονα αμαρτιαν εχει απεκριθη ιησους ουκ ειχες εξουσιαν ουδεμιαν κατ εμου ει μη ην σοι δεδομενον ανωθεν δια τουτο ο παραδιδους με σοι μειζονα αμαρτιαν εχει
From this point on, Pilate tried to release him.  But the Jewish leaders shouted out, “If you release this man, you are no friend of Caesar!  Everyone who claims to be a king opposes Caesar!” And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐκ τούτου ὁ Πιλᾶτος ἐζήτει ἀπολῦσαι αὐτόν· οἱ δὲ Ἰουδαῖοι ἐκραύγασαν λέγοντες· ἐὰν τοῦτον ἀπολύσῃς, οὐκ εἶ φίλος τοῦ Καίσαρος· πᾶς ὁ βασιλέα ἑαυτὸν ποιῶν ἀντιλέγει τῷ Καίσαρι εκ τουτου εζητει ο πιλατος απολυσαι αυτον οι δε ιουδαιοι εκραζον λεγοντες εαν τουτον απολυσης ουκ ει φιλος του καισαρος πας ο βασιλεα αυτον ποιων αντιλεγει τω καισαρι εκ τουτου εζητει ο πιλατος απολυσαι αυτον οι δε ιουδαιοι εκραζον λεγοντες εαν τουτον απολυσης ουκ ει φιλος του καισαρος πας ο βασιλεα εαυτον ποιων αντιλεγει τω καισαρι
When Pilate heard these words he brought Jesus outside and sat down on the judgment seat in the place called “The Stone Pavement” (Gabbatha in Aramaic). When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ οὖν Πιλᾶτος ἀκούσας τῶν λόγων τούτων ἤγαγεν ἔξω τὸν Ἰησοῦν καὶ ἐκάθισεν ἐπὶ βήματος εἰς τόπον λεγόμενον λιθόστρωτον (Ἑβραϊστὶ δὲ Γαββαθα). ο ουν πιλατος ακουσας τουτον τον λογον ηγαγεν εξω τον ιησουν και εκαθισεν επι του βηματος εις τοπον λεγομενον λιθοστρωτον εβραιστι δε γαββαθα ο ουν πιλατος ακουσας τουτον τον λογον ηγαγεν εξω τον ιησουν και εκαθισεν επι του βηματος εις τοπον λεγομενον λιθοστρωτον εβραιστι δε γαββαθα
(Now it was the day of preparation for the Passover, about noon.)  Pilate said to the Jewish leaders, “Look, here is your king!” And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
(ἦν δὲ παρασκευὴ τοῦ πάσχα, ὥρα ἦν ὡς ἕκτη.) καὶ λέγει τοῖς Ἰουδαίοις· ἴδε ὁ βασιλεὺς ὑμῶν ην δε παρασκευη του πασχα ωρα δε ωσει εκτη και λεγει τοις ιουδαιοις ιδε ο βασιλευς υμων ην δε παρασκευη του πασχα ωρα δε ωσει εκτη και λεγει τοις ιουδαιοις ιδε ο βασιλευς υμων
Then they shouted out, “Away with him!  Away with him!  Crucify him!”  Pilate asked, “Shall I crucify your king?”  The high priests replied, “We have no king except Caesar!” But they cried out, Away with him, away with him, crucify him.  Pilate saith unto them, Shall I crucify your King?  The chief priests answered, We have no king but Caesar.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐκραύγασαν οὖν ἐκεῖνοι· ἆρον ἆρον, σταύρωσον αὐτόν. λέγει αὐτοῖς ὁ Πιλᾶτος· τὸν βασιλέα ὑμῶν σταυρώσω; ἀπεκρίθησαν οἱ ἀρχιερεῖς· οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα οι δε εκραυγασαν αρον αρον σταυρωσον αυτον λεγει αυτοις ο πιλατος τον βασιλεα υμων σταυρωσω απεκριθησαν οι αρχιερεις ουκ εχομεν βασιλεα ει μη καισαρα οι δε εκραυγασαν αρον αρον σταυρωσον αυτον λεγει αυτοις ο πιλατος τον βασιλεα υμων σταυρωσω απεκριθησαν οι αρχιερεις ουκ εχομεν βασιλεα ει μη καισαρα
Then Pilate handed him over to them to be crucified.  So they took Jesus, Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τότε οὖν παρέδωκεν αὐτὸν αὐτοῖς ἵνα σταυρωθῇ. Παρέλαβον οὖν τὸν Ἰησοῦν, τοτε ουν παρεδωκεν αυτον αυτοις ινα σταυρωθη παρελαβον δε τον ιησουν και απηγαγον τοτε ουν παρεδωκεν αυτον αυτοις ινα σταυρωθη παρελαβον δε τον ιησουν και ηγαγον

Mark 15:14 (NET)

Mark 15:14 (KJV)
Pilate asked them, “Why?  What has he done wrong?”  But they shouted more insistently, “Crucify him!” Then Pilate said unto them, Why, what evil hath he done?  And they cried out the more exceedingly, Crucify him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ Πιλᾶτος ἔλεγεν αὐτοῖς· τί γὰρ ἐποίησεν κακόν; οἱ δὲ περισσῶς ἔκραξαν· σταύρωσον αὐτόν ο δε πιλατος ελεγεν αυτοις τι γαρ κακον εποιησεν οι δε περισσοτερως εκραξαν σταυρωσον αυτον ο δε πιλατος ελεγεν αυτοις τι γαρ κακον εποιησεν οι δε περισσοτερως εκραξαν σταυρωσον αυτον

Luke 23:23-25 (NET)

Luke 23:23-25 (KJV)
But they were insistent, demanding with loud shouts that he be crucified.  And their shouts prevailed. And they were instant with loud voices, requiring that he might be crucified.  And the voices of them and of the chief priests prevailed.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἱ δὲ ἐπέκειντο φωναῖς μεγάλαις αἰτούμενοι αὐτὸν σταυρωθῆναι, καὶ κατίσχυον αἱ φωναὶ αὐτῶν οι δε επεκειντο φωναις μεγαλαις αιτουμενοι αυτον σταυρωθηναι και κατισχυον αι φωναι αυτων και των αρχιερεων οι δε επεκειντο φωναις μεγαλαις αιτουμενοι αυτον σταυρωθηναι και κατισχυον αι φωναι αυτων και των αρχιερεων
So Pilate decided that their demand should be granted. And Pilate gave sentence that it should be as they required.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ Πιλᾶτος ἐπέκρινεν γενέσθαι τὸ αἴτημα αὐτῶν ο δε πιλατος επεκρινεν γενεσθαι το αιτημα αυτων ο δε πιλατος επεκρινεν γενεσθαι το αιτημα αυτων
He released the man they asked for, who had been thrown in prison for insurrection and murder.  But he handed Jesus over to their will. And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀπέλυσεν δὲ τὸν διὰ στάσιν καὶ φόνον βεβλημένον εἰς φυλακὴν ὃν ᾐτοῦντο, τὸν δὲ Ἰησοῦν παρέδωκεν τῷ θελήματι αὐτῶν απελυσεν δε αυτοις τον δια στασιν και φονον βεβλημενον εις την φυλακην ον ητουντο τον δε ιησουν παρεδωκεν τω θεληματι αυτων απελυσεν δε τον δια στασιν και φονον βεβλημενον εις την φυλακην ον ητουντο τον δε ιησουν παρεδωκεν τω θεληματι αυτων

[1] The Stephanus Textus Receptus and Byzantine Majority Text had επι το αυτο (KJV: together) preceding Peter.  The Net parallel Greek text and NA28 did not.

[2] Acts 3:1 (NET)

[3] The Net parallel Greek text and NA28 had αὐτόν here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[4] The Net parallel Greek text and NA28 had σφυδρά here, where the Stephanus Textus Receptus and Byzantine Majority Text had σφυρα (KJV: ankle bones).

[5] 1 Corinthians 4:20 (NET)

[6] The Net parallel Greek text, NA28 and Byzantine Majority Text had μὲν (not translated in the NET) here.  The Stephanus Textus Receptus did not.

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

[8] The NET parallel Greek text and NA28 had ἀφίενται σου here, where the Stephanus Textus Receptus had αφεωνται σοι (KJV: be forgiven thee) and the Byzantine Majority Text had αφεωνται σου.

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

[10] Mark 2:9 (NET)

[11] The NET parallel Greek text and NA28 had οὐθὲν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουδεν (KJV: no).

[12] The NET parallel Greek text and NA28 had ἀνέπεμψεν γὰρ αὐτὸν πρὸς ἡμᾶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανεπεμψα γαρ υμας προς αυτον (KJV: for I sent you to him).

[13] The Stephanus Textus Receptus and Byzantine Majority Text had αναγκην δε ειχεν απολυειν αυτοις κατα εορτην ενα (KJV: For of necessity he must release one unto them at the feast) here.  The NET parallel Greek text and NA28 did not.

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

[15] The NET parallel Greek text and NA28 had ὃν παρῃτοῦντο here, where the Stephanus Textus Receptus and Byzantine Majority Text had ονπερ ητουντο (KJV: whomsoever they desired).

[16] The NET parallel Greek text and NA28 had στασιαστῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had συστασιαστων (KJV: them that had made insurrection with him).

[17] The NET parallel Greek text and NA28 had ἀναβὰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had αναβοησας (KJV: crying aloud).

[18] The Stephanus Textus Receptus and Byzantine Majority Text had αει (KJV: he had ever) here.  The NET parallel Greek text and NA28 did not.

[19] The NET parallel Greek text and NA28 had  Ἰησοῦν here and the article τὸν preceding Barabbas.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[20] The NET parallel Greek text and NA28 had εἶπαν here and the article τὸν preceding Barabbas, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον and no article preceding Barabbas.

[21] The NET parallel Greek text and NA28 had Ἀνέκραγον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανεκραξαν (KJV: they cried out).

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

[23] The NET parallel Greek text and NA28 had βληθεὶς ἐν τῇ φυλακῇ, where the Stephanus Textus Receptus and Byzantine Majority Text had βεβλημενος εις φυλακην (KJV: was cast into prison).

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

[25] The NET parallel Greek text and NA28 had καὶ (not translated in the NET), where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: therefore).

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

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

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

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

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

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

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

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

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

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

[36] The NET parallel Greek text and NA28 had αὐτῷ (not translated in the NET) here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[37] The NET parallel Greek text and NA28 had παραδούς here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδιδους (KJV: he that delivered).

[38] The NET parallel Greek text and NA28 had ἐκραύγασαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκραζον (KJV: cried out).

[39] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἑαυτὸν here, where the Stephanus Textus Receptus had αυτον (KJV: himself).

[40] The NET parallel Greek text and NA28 had τῶν λόγων τούτων here, where the Stephanus Textus Receptus and Byzantine Majority Text had τουτον τον λογον (KJV: that saying).

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

[42] The NET parallel Greek text and NA28 had ἦν ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε ωσει (KJV: and about).

[43] The NET parallel Greek text and NA28 had οὖν ἐκεῖνοι here, where the Stephanus Textus Receptus and Byzantine Majority Text had οι δε (KJV: But they).

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

[45] The NET parallel Greek text and NA28 had περισσῶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had περισσοτερως (KJV: the more exceedingly).

[46] The Stephanus Textus Receptus and Byzantine Majority Text had και των αρχιερεων (KJV: and of the chief priests) here.  The NET parallel Greek text and NA28 did not.

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

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

[49] The Stephanus Textus Receptus had αυτοις (KJV: unto them) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

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

[51] 1 Timothy 1:13b (NET) Table

[52] Romans 11:32 (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).