The Book of Life, Part 2

Posted on May 25, 2022 by admin

To the angel of the church in Sardis write the following: “This is the solemn pronouncement of the one who holds the seven¹ spirits of God and the seven stars: ‘I know your deeds, that you have a reputation² (ὄνομα) that you are alive, but in reality you are dead.³

This angel (ἀγγέλῳ) may be the human messenger of God to the Sardis Church. This message is addressed to a singular you: your (σου) deeds, you have (ἔχεις). It is probably most prudent for human messengers to assume it is addressed to them and for members of their congregations to assume it is addressed to them as individuals. It is worth noting that ὄνομα was used here in the sense of reputation, that for which one is known, falsely in this particular instance.

But⁴ you have (ἔχεις) a few individuals (ὀνόματα, a form of ὄνομα) in⁵ Sardis who have not stained their clothes, and they will walk with me dressed in white because they are worthy.⁶

Here, however, I would assume that you have (ἔχεις) referred to the church in Sardis as a singular collective. And here, also, ὀνόματα, a plural form of ὄνομα was translated individuals, names understood as persons. The pertinent verse for a consideration of the book of life follows (Revelation 3:5 NET).

The one who conquers (νικῶν) will be dressed like them⁷ [i.e., the names in Sardis who have not stained their clothes] in white clothing, and I will never erase his name (ὄνομα) from the book of life (τῆς βίβλου τῆς ζωῆς), but will declare⁸ his name (ὄνομα) before my Father and before his angels.

This is an encouraging promise: Jesus (Revelation 1:12-18) will never (οὐ μὴ) erase (ἐξαλείψω) [the] name [of t]he one who conquers…from the book of life. This is called the subjunctive of emphatic negation,⁹ though ἐξαλείψω in this particular occurrence is in the future tense and indicative mood. It harmonizes perfectly with the Lord’s wish…for all come to repentance.¹⁰ The implication, however, that one who does not conquer may not be so blessed, coupled with the statement—If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire¹¹—leaves a different impression.

This is as good a place as any to point out that name (ὄνομα) is not found in Revelation 20:15 in the Greek texts [see Table below] but was added by the translators. If I consider the different usages of ὄνομα in the previous passage, I begin to wonder if Jesus will declare the personal name of the one who conquers…before my Father and before his angels, or the reputation of the one who conquers. Likewise, is it the personal name of the one who conquers He will never erase…from the book of life? Or is it the reputation of the one who conquers that He will never erase…from the book of life?

I have thought that the book of life lists the names of those who will not be thrown into the lake of fire. Perhaps it contains the true reputation or character of the one who conquers instead. If I limited myself to considering only Revelation 3:1-5, I would assume that the one who conquers completes his or her deeds in the sight of Jesus’¹² God,¹³ remembers what he or she has received and heard, obeys it, and repents,¹⁴ and doesn’t dribble food or drink on his or her clothing.

A little familiarity with Isaiah, however, persuades me that stained…clothes has more to do with sin than with sloppy eating or drinking (Isaiah 1:18 ESV Table):

Come now, let us reason together, says the Lord: though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool.

The Revelation of Jesus Christ is fairly explicit about those whose place will be in the lake of fire (Revelation 21:8 NET):

But as for the¹⁵ cowards, unbelievers,¹⁶ detestable persons, murderers, the sexually immoral, and those who practice magic spells,¹⁷ idol worshipers, and all those who lie, their place will be in the lake that burns with fire and sulfur. That is the second¹⁸ death.¹⁹

So, I tend to add not being or doing these things to the list of requirements that defines the one who conquers. Without discounting any of these achievements, I recognize from many other statements in the Bible that the path to these achievements is not through my adherence to rules. That would be hypocrisy, the work of an actor.

I suspect that this sort of do-it-yourself religion was the reason Jesus told John to write to the angel of the church in Sardis,²⁰ I have not found your deeds complete (πεπληρωμένα, a form of πληρόω) in the sight of my God.²¹ Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill (πληρῶσαι, another form of πληρόω) them,²² Jesus promised.

The path to all of these achievements is through Jesus Christ (John 14:5-7 NET):

Thomas said, “Lord, we don’t know where you are going. How²³ can we know the way?” Jesus replied, “I am the way, and the truth, and the life. No one comes to the Father except through me. If you have known²⁴ me, you will know²⁵ my Father too. And from now on you do know him and have seen him.”

All of these achievements are the work of God through Our Lord Jesus Christ (John 3:3, 5-8 NET):

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

When asked, “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.”²⁶

Paul wrote (Galatians 5:16-18 NET):

But I say, live by the Spirit and you will not carry out the desires of the flesh. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want [Table]. But if you are led by the Spirit, you are not under the law.

And again (Romans 8:1-4 NET):

There is therefore now no condemnation for those who are in Christ Jesus. For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death [Table]. For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled (πληρωθῇ, another form of πληρόω) in us, who do not walk according to the flesh but according to the Spirit.

I admit that here and now I think of the sin he condemned (κατέκρινεν, a form of κατακρίνω) in my flesh as imprisoned there. The coward and unbeliever imprisoned in my flesh don’t prevent me from trusting Jesus or receiving his faith in God’s word. The detestable person imprisoned in my flesh doesn’t prevent Him from sharing his holiness with me. The murderer imprisoned in my flesh is not free to go on a killing spree. The sexual predator imprisoned in my flesh is restrained from victimizing women, men, girls, boys and animals, or making a religious rite of victimizing them. The magical thinking idol worshiper imprisoned in my flesh cannot stop me from hearing the Word of God, nor can the liar imprisoned there dissuade me from the truth of his word.

Still, the ultimate destination of all this sin he condemned in my flesh is the lake of fire²⁷ along with Death and Hades,²⁸ the place of the dead. It’s a very hopeful thing that when Jesus raises me up at²⁹ the last day³⁰ I’ll no longer be burdened with all this sinful residue. While I can appreciate in a hypothetical sense that those who define themselves by, or take pride in, the sin he condemned in their flesh may not perceive things quite this way, I see no reason to despair over the persistence of human sinfulness while I trust in the persistence of the One who does not wish for any to perish but for all to come to repentance.³¹I’m willing to continue, expecting the book of life to be something more than a list of personal names (ὀνοματογραφία) of those who will not be thrown into the lake of fire.³²

Thus far the Greek words translated the book were τῇ βίβλῳ (Revelation 20:15) and τῆς βίβλου (Revelation 3:5), forms of βίβλος. Now I’ll consider an occurrence of τὸ βιβλίον (Revelation 17:8 NET).

The³³ beast you saw was, and is not, but is about to come up from the abyss and then go to destruction. The inhabitants of the earth—all those whose names³⁴ have not been written in (ἐπὶ) the book of life (τὸ βιβλίον τῆς ζωῆς) since the foundation of the world—will be astounded³⁵ when they see that³⁶ the beast was, and is not, but is to come.³⁷

The words all those appear to have been added by the translators. They have no counterpart in the Greek text. So, The inhabitants of the earth…whose names have not been written in the book of life since the foundation of the world—will be astounded. If I understand the singular τὸ ὄνομα (translated: names) as reputation or character, then I can assume it is the reputation or character of the one who conquers which has been written in the book of life since the foundation of the world and that those who do net yet possess this character, those who have not yet lived this reputation, those who have not yet received God’s salvation in Jesus Christ, will be astounded.

The alternative, that the names, τα ονοματα, are personal names implies that there are inhabitants of the earth for whom God never cared but predestined to be thrown into the lake of fire since the foundation of the world. Since that would make the Lord’s wish..for all to come to repentance³⁸ not merely sentimental but a bald-faced lie, I will continue to consider that it is the reputation or character of the one who conquers which has been written in the book of life since the foundation of the world.

I’ll pick this up in another essay. The table mentioned above follows:

A note (41) in the NET reads: “The word ‘name’ is not in the Greek text, but is implied.”

Revelation 20:15 (NET)	Revelation 20:15 (KJV)
If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.	And whosoever was not found written in the book of life was cast into the lake of fire.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ εἴ τις οὐχ εὑρέθη ἐν τῇ βίβλῳ τῆς ζωῆς γεγραμμένος, ἐβλήθη εἰς τὴν λίμνην τοῦ πυρός	και ει τις ουχ ευρεθη εν τη βιβλω της ζωης γεγραμμενος εβληθη εις την λιμνην του πυρος	και ει τις ουχ ευρεθη εν τω βιβλιω της ζωης γεγραμμενος εβληθη εις την λιμνην του πυρος

Tables comparing Revelation 3:1; 3:4; 3:5; 3:2; 3:3; 21:8; John 14:5; 14:7 and Revelation 17:8 in the NET and KJV follow.

Revelation 3:1 (NET)	Revelation 3:1 (KJV)
“To the angel of the church in Sardis write the following: “This is the solemn pronouncement of the one who holds the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation that you are alive, but in reality you are dead.	And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ τῷ ἀγγέλῳ τῆς ἐν Σάρδεσιν ἐκκλησίας γράψον· Τάδε λέγει ὁ ἔχων τὰ ἑπτὰ πνεύματα τοῦ θεοῦ καὶ τοὺς ἑπτὰ ἀστέρας· οἶδα σου τὰ ἔργα ὅτι ὄνομα ἔχεις ὅτι ζῇς, καὶ νεκρὸς εἶ	και τω αγγελω της εν σαρδεσιν εκκλησιας γραψον ταδε λεγει ο εχων τα πνευματα του θεου και τους επτα αστερας οιδα σου τα εργα οτι το ονομα εχεις οτι ζης και νεκρος ει	και τω αγγελω της εν σαρδεσιν εκκλησιας γραψον ταδε λεγει ο εχων τα επτα πνευματα του θεου και τους επτα αστερας οιδα σου τα εργα οτι ονομα εχεις οτι ζης και νεκρος ει

Revelation 3:4 (NET)	Revelation 3:4 (KJV)
But you have a few individuals in Sardis who have not stained their clothes, and they will walk with me dressed in white because they are worthy.	Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ ἔχεις ὀλίγα ὀνόματα ἐν Σάρδεσιν ἃ οὐκ ἐμόλυναν τὰ ἱμάτια αὐτῶν, καὶ περιπατήσουσιν μετ᾿ ἐμοῦ ἐν λευκοῖς, ὅτι ἄξιοι εἰσιν	εχεις ολιγα ονοματα και εν σαρδεσιν α ουκ εμολυναν τα ιματια αυτων και περιπατησουσιν μετ εμου εν λευκοις οτι αξιοι εισιν	αλλ ολιγα εχεις ονοματα εν σαρδεσιν α ουκ εμολυναν τα ιματια αυτων και περιπατησουσιν μετ εμου εν λευκοις οτι αξιοι εισιν

Revelation 3:5 (NET)	Revelation 3:5 (KJV)
The one who conquers will be dressed like them in white clothing, and I will never erase his name from the book of life, but will declare his name before my Father and before his angels.	He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὁ νικῶν οὕτως περιβαλεῖται ἐν ἱματίοις λευκοῖς καὶ οὐ μὴ ἐξαλείψω τὸ ὄνομα αὐτοῦ ἐκ τῆς βίβλου τῆς ζωῆς καὶ ὁμολογήσω τὸ ὄνομα αὐτοῦ ἐνώπιον τοῦ πατρός μου καὶ ἐνώπιον τῶν ἀγγέλων αὐτοῦ	ο νικων ουτος περιβαλειται εν ιματιοις λευκοις και ου μη εξαλειψω το ονομα αυτου εκ της βιβλου της ζωης και εξομολογησομαι το ονομα αυτου ενωπιον του πατρος μου και ενωπιον των αγγελων αυτου	ο νικων ουτος περιβαλειται εν ιματιοις λευκοις και ου μη εξαλειψω το ονομα αυτου εκ της βιβλου της ζωης και ομολογησω το ονομα αυτου ενωπιον του πατρος μου και ενωπιον των αγγελων αυτου

Revelation 3:2 (NET)	Revelation 3:2 (KJV)
Wake up then, and strengthen what remains that was about to die, because I have not found your deeds complete in the sight of my God.	Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
γίνου γρηγορῶν καὶ στήρισον τὰ λοιπὰ ἃ ἔμελλον ἀποθανεῖν, οὐ γὰρ εὕρηκα σου \|τὰ\| ἔργα πεπληρωμένα ἐνώπιον τοῦ θεοῦ μου	γινου γρηγορων και στηριξον τα λοιπα α μελλει αποθανειν ου γαρ ευρηκα σου τα εργα πεπληρωμενα ενωπιον του θεου	γινου γρηγορων και στηρισον τα λοιπα α εμελλες αποβαλλειν ου γαρ ευρηκα σου τα εργα πεπληρωμενα ενωπιον του θεου μου

Revelation 3:3 (NET)	Revelation 3:3 (KJV)
Therefore, remember what you received and heard, and obey it, and repent. If you do not wake up, I will come like a thief, and you will never know at what hour I will come against you.	Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μνημόνευε οὖν πῶς εἴληφας καὶ ἤκουσας καὶ τήρει καὶ μετανόησον. ἐὰν οὖν μὴ γρηγορήσῃς, ἥξω ὡς κλέπτης, καὶ οὐ μὴ γνῷς ποίαν ὥραν ἥξω ἐπὶ σέ	μνημονευε ουν πως ειληφας και ηκουσας και τηρει και μετανοησον εαν ουν μη γρηγορησης ηξω επι σε ως κλεπτης και ου μη γνως ποιαν ωραν ηξω επι σε	μνημονευε ουν πως ειληφας και ηκουσας και τηρει και μετανοησον εαν ουν μη γρηγορησης ηξω επι σε ως κλεπτης και ου μη γνως ποιαν ωραν ηξω επι σε

Revelation 21:8 (NET)	Revelation 21:8 (KJV)
But as for the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, idol worshipers, and all those who lie, their place will be in the lake that burns with fire and sulfur. That is the second death.	But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοῖς δὲ δειλοῖς καὶ ἀπίστοις καὶ ἐβδελυγμένοις καὶ φονεῦσιν καὶ πόρνοις καὶ φαρμάκοις καὶ εἰδωλολάτραις καὶ πᾶσιν τοῖς ψευδέσιν τὸ μέρος αὐτῶν ἐν τῇ λίμνῃ τῇ καιομένῃ πυρὶ καὶ θείῳ, ὅ ἐστιν ὁ θάνατος ὁ δεύτερος	δειλοις δε και απιστοις και εβδελυγμενοις και φονευσιν και πορνοις και φαρμακευσιν και ειδωλολατραις και πασιν τοις ψευδεσιν το μερος αυτων εν τη λιμνη τη καιομενη πυρι και θειω ο εστιν δευτερος θανατος	τοις δε δειλοις και απιστοις και αμαρτωλοις και εβδελυγμενοις και φονευσιν και πορνοις και φαρμακοις και ειδωλολατραις και πασιν τοις ψευδεσιν το μερος αυτων εν τη λιμνη τη καιομενη πυρι και θειω ο εστιν ο θανατος ο δευτερος

John 14:5 (NET)	John 14:5 (KJV)
Thomas said, “Lord, we don’t know where you are going. How can we know the way?”	Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Λέγει αὐτῷ Θωμᾶς· κύριε, οὐκ οἴδαμεν ποῦ ὑπάγεις· πῶς \|δυνάμεθα\| τὴν ὁδὸν \|εἰδέναι\|	λεγει αυτω θωμας κυριε ουκ οιδαμεν που υπαγεις και πως δυναμεθα την οδον ειδεναι	λεγει αυτω θωμας κυριε ουκ οιδαμεν που υπαγεις και πως δυναμεθα την οδον ειδεναι

John 14:7 (NET)	John 14:7 (KJV)
If you have known me, you will know my Father too. And from now on you do know him and have seen him.”	If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰ \|ἐγνώκατε\| με, καὶ τὸν πατέρα μου \|γνώσεσθε. καὶ\| ἀπ᾿ ἄρτι γινώσκετε αὐτὸν καὶ ἑωράκατε \|αὐτόν\|	ει εγνωκειτε με και τον πατερα μου εγνωκειτε αν και απ αρτι γινωσκετε αυτον και εωρακατε αυτον	ει εγνωκειτε με και τον πατερα μου εγνωκειτε αν και απ αρτι γινωσκετε αυτον και εωρακατε αυτον

Revelation 17:8 (NET)	Revelation 17:8 (KJV)
The beast you saw was, and is not, but is about to come up from the abyss and then go to destruction. The inhabitants of the earth—all those whose names have not been written in the book of life since the foundation of the world—will be astounded when they see that the beast was, and is not, but is to come.	The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τὸ θηρίον ὃ εἶδες ἦν καὶ οὐκ ἔστιν καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου καὶ εἰς ἀπώλειαν ὑπάγει, καὶ θαυμασθήσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται τὸ ὄνομα ἐπὶ τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου, βλεπόντων τὸ θηρίον ὅτι ἦν καὶ οὐκ ἔστιν καὶ παρέσται	θηριον ο ειδες ην και ουκ εστιν και μελλει αναβαινειν εκ της αβυσσου και εις απωλειαν υπαγειν και θαυμασονται οι κατοικουντες επι της γης ων ου γεγραπται τα ονοματα επι το βιβλιον της ζωης απο καταβολης κοσμου βλεποντες το θηριον ο τι ην και ουκ εστιν καιπερ εστιν	το θηριον ο ειδες ην και ουκ εστιν και μελλει αναβαινειν εκ της αβυσσου και εις απωλειαν υπαγειν και θαυμασονται οι κατοικουντες επι της γης ων ου γεγραπται τα ονοματα επι το βιβλιον της ζωης απο καταβολης κοσμου βλεποντων οτι ην το θηριον και ουκ εστιν και παρεσται

The Book of Life, Part 3

Back to Who Am I? Part 16

¹ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἑπτὰ here. The Stephanus Textus Receptus did not.

² The Stephanus Textus Receptus had the article το preceding reputation (KJV: name). The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

³ Revelation 3:1 (NET)

⁴ The NET parallel Greek text had ἀλλὰ here, where the NA²⁸ and Byzantine Majority Text had ἀλλ’. The Stephanus Textus Receptus had neither.

⁵ The Stephanus Textus Receptus had και (KJV: even) preceding in. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁶ Revelation 3:4 (NET)

⁷ The NET parallel Greek text and NA²⁸ had οὕτως here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουτος (KJV: the same).

⁸ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ὁμολογήσω here, where the Stephanus Textus Receptus had εξομολογησομαι (KJV: I will confess).

⁹ Subjunctive of Emphatic Negation

a) This is a way to strongly deny that something will happen. It is the strongest way to negate something in Greek.

b) It is formed by using a double negative (ou mh) with an aorist subjunctive verb (or possibly future indicative). While ou plus the indicative denies a certainty, ou mh plus the subjunctive denies even the potentiality.

c) It is translated “certainly not” or “never”, with the English future tense

¹⁰ 2 Peter 3:9b (NET) Table

¹¹ Revelation 20:15 (NET)

¹² The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had μου here. The Stephanus Textus Receptus did not (KJV: God).

¹³ Revelation 3:2b

¹⁴ Revelation 3:3a

¹⁵ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article τοῖς here. The Stephanus Textus Receptus did not.

¹⁶ The Byzantine Majority Text had και αμαρτωλοις (“and sinners”) following unbelievers. The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus did not.

¹⁷ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had φαρμάκοις here, where the Stephanus Textus Receptus had φαρμακευσιν (KJV: sorcerers).

¹⁸ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article ὁ preceding second. The Stephanus Textus Receptus did not.

¹⁹ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article ὁ preceding death. The Stephanus Textus Receptus did not.

²⁰ Revelation 3:1a (NET)

²¹ Revelation 3:2b (NET)

²² Matthew 5:17 (NET)

²³ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: and) preceding how. The NET parallel Greek text and NA²⁸ did not.

²⁴ The NET parallel Greek text and NA²⁸ had ἐγνώκατε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εγνωκειτε (KJV: ye had known).

²⁵ The NET parallel Greek text and NA²⁸ had γνώσεσθε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εγνωκειτε αν (KJV: ye should have known).

²⁶ Acts 2:37b, 38 (NET) Table

²⁷ Revelation 21:8

²⁸ Revelation 20:14 Table

²⁹ The NET parallel Greek text and NA²⁸ had ἐν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³⁰ John 6:40b (NET)

³¹ 2 Peter 3:9b (NET) Table

³² Revelation 20:15 (NET)

³³ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article Τὸ preceding beast. The Stephanus Textus Receptus did not.

³⁴ The NET parallel Greek text and NA²⁸ had τὸ ὄνομα here, where the Stephanus Textus Receptus and Byzantine Majority Text had τα ονοματα.

³⁵ The NET parallel Greek text and NA²⁸ had θαυμασθήσονται here, where the Stephanus Textus Receptus and Byzantine Majority Text had θαυμασονται (KJV: shall wonder).

³⁶ The NET parallel Greek text and NA²⁸ had ὅτι here, where the Stephanus Textus Receptus and Byzantine Majority Text had ο τι.

A note (23) in the NET reads: Some translations take the ὅτι (hoti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).

³⁷ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had παρέσται here, where the Stephanus Textus Receptus had καιπερ εστιν (KJV: and yet is).

³⁸ 2 Peter 3:9b (NET) Table

Father, Son and Holy Spirit – Part 1

Posted on December 13, 2018 by admin

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 (y^ehôvâh, יהוה) OUR GOD (ʼĕlôhı̂ym, אלהינו), THE HaShem (y^ehôvâh, 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 (y^ehôvâh, 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 (y^ehôvâh). As a Bible-believing polytheist I would be forced to accept that Jesus is not יהוה (y^ehôvâh) according to this Psalm.

The insight that Jesus is יהוה (y^ehôvâh) come in human flesh has revolutionized my thinking about, not to mention my feeling for, יהוה (y^ehôvâh). I won’t give it up easily. If I can believe, for instance, that the him in Yet it pleased the LORD (y^ehôvâh, 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 (y^ehôvâh) 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 (y^ehôvâh), 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 (y^ehôvâh), 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 (y^ehôvâh) 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 (y^ehôvâh, 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 (y^ehôvâh, 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 (y^ehôvâh, 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 y^ehôvâh (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 (y^ehôvâh, יהוה).

And it shall come to pass in that day, I will hear, saith the LORD (y^ehôvâh, 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

Father, Son and Holy Spirit – Part 2

Back to Isaiah 53:10-12, Part 2

^[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.