Tag Archives: Hebrews 8:9

The New Covenant, Part 1

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Then [Jesus] took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body which is given for you.  Do this in remembrance of me.”[1]  The table below compares what He said next from four sources.

NET Parallel Greek, NA28, Stephanus Textus Receptus and Byzantine Majority Text

Stephanus Textus Receptus and Byzantine Majority Text[2]
Luke 22:20 (NET) 1 Corinthians 11:25 (NET) Matthew 26:28 (KJV) Table

Mark 14:24 (KJV) Table
And in the same way he took the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant (ἡ καινὴ διαθήκη) in my blood. In the same way, he also took the cup after supper, saying, “This cup is the new covenant (ἡ καινὴ διαθήκη) in my blood.  Do this, every time you drink it, in remembrance of me.” For this is my blood of the new testament (το της καινης διαθηκης), which is shed for many for the remission of sins. And he said unto them, This is my blood of the new testament (το της καινης διαθηκης), which is shed for many.

A new covenant (διαθήκης καινῆς) was mentioned again in Hebrews (9:13-15 NET).

For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our consciences from dead works to worship the living God [Table].  And so he is the mediator of a new covenant (διαθήκης καινῆς), so that those who are called may receive the eternal inheritance he has promised, since he died to set them free from the violations committed under the first covenant.

And this new covenant is linked directly to the promise God made through Jeremiah (Hebrews 8:6-13 NET):

But now Jesus has obtained[3] a superior ministry, since the covenant that he mediates is also better and is enacted on better promises.

For if that first covenant had been faultless, no one would have looked for a second one.  But showing its fault, God says to them, “Look, the days are coming, says the Lord, when I will complete a new covenant (διαθήκην καινήν) with the house of Israel and with the house of Judah.  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 for them, says the Lord.  For this is the covenant that I will establish with the house of Israel after those days, says the Lord.  I will put my laws in their minds, and I will inscribe them on their hearts.  And I will be their God, and they will be my people.  And there will be no need at all for each one to teach his countryman[4] or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least[5] to the greatest.  For I will be merciful toward their evil deeds, and their sins[6] I will remember no longer.”

When he speaks of a new (καινὴν) covenant, he makes the first obsolete.  Now what is growing obsolete and aging is about to disappear.

Jesus, the mediator of this better covenant, prayed (John 17:1-3 NET):

Father, the time has come.  Glorify your Son, so that[7] your[8] Son may glorify you—just as you have given him authority over all humanity, so that he may give[9] eternal life to everyone you have given him.  Now this is eternal life—that they know you, the only true God, and Jesus Christ, whom you sent.

Over time, Jesus’ understanding of eternal life—that they know (γινώσκωσιν, a form of γινώσκω) you, the only true God, and Jesus Christ, whom you sent[10]—has focused my attention on this aspect of the promise of the new covenant—And there will be no need at all for each one to teach his countryman or each one to teach his brother saying, ‘Know (γνῶθι, another form of γινώσκω) the Lord,’ since they will all know (εἰδήσουσιν, a form of εἴδω) me, from the least to the greatest.[11]  Though I had prayed that genius-level prayer (of very little faith)—“If you’re really out there, I really want to know you,”[12]—striking at the very heart of the new covenant and Jesus’ understanding of eternal life, I understood nothing of it.

I didn’t study to know the only true God and Jesus Christ whom He had sent to live that eternal life.  I searched the Bible for rules to obey—or disobey as it turned out.[13]

Though I wrote this describing a slightly later time in my life, it was true earlier, too.  Studying the Bible to know God and to follow Jesus did not compute in my mind yet.  Now I hope, God willing, to spend the next ten thousand years or so studying the Bible to know…the only true God, and Jesus Christ, whom [He] sent.  There is so much I’m missing that Jesus knew, perhaps by twelve but at least, by thirty or so.

It will be nice to have face-to-face contact with God the Father, God the Son and God the Holy Spirit as well as the other participants.  I mentioned this to my Pastor.  He corrected me that all of the participants wouldn’t be available to me for an interview, but didn’t think my hope was that outrageous otherwise.  Of course, God may have different plans for me.  But this hunger for the Bible was a direct result of my prayer to know God, regardless that I misunderstood what it meant or how to satisfy that hunger.

Focusing on knowing the only true God, and Jesus Christ, whom [He] sent does de-emphasize hell, the lake of fire (Revelation 20:10-15).  There’s no denying that.  When I said a sinner’s prayer at five-years-old I just wanted to avoid going to hell.  The rest of this—was unanticipated to be sure but—came as a sort of unwanted shock and largely unwelcome surprise.  I’ll try to highlight the difference between knowing the only true God, and Jesus Christ, whom [He] sent and avoiding hell.

I heard a sermon recently presented in what I would characterize as a fairly typical example of the “avoiding hell” fashion.  A particular passage of Scripture was introduced as the answer to a question: “Why do so many people reject the Lord?”  This was reaffirmed later with the statements: “This is describing why some people accept the Gospel and why the majority do not;” and, “What we see here is the beginning of the Lord’s judgment on those who reject Him.  It is the first taste of hell and a warning of things that come if they continue to refuse his offer of grace.”

God’s grace wasn’t ignored in this sermon: “God’s grace is ever-expanding.  It reaches its full completion.  It never runs out in the generosity of God…”  It was just strictly limited: “…for those who truly do embrace discipleship, for those who truly become citizens of the kingdom through faith and repentance…”

“He who has an ear, let that person hear,” wasn’t presented as the word of the One (John 1:1-34) who said, “Let there be light.”  And there was light![14]  It was presented as a weak word, easily ignored: “Most won’t listen.  Most won’t understand.  Most won’t let it change their lives.”  The picture was very bleak indeed: “As long as we refuse to acknowledge how broken we are, as long as we refuse to acknowledge how much we need mercy, as long as we remain hardhearted there is no chance of salvation, zero.”

The passage in question was Matthew 13:1-23, the parable where Jesus describes people as types of ground, types of soil.  The most striking thing about this metaphor is that soil is powerless to improve itself.  The Sower must improve the soil if He wants a harvest.  Still, the emphasis seemed to remain upon the powerless soil: “This is a call for patient endurance.  This is a call for wholehearted devotion.  This is a call to root out weeds in our life because those thorns be poky and they hurt.”

I say “seemed” because this sermon did an abrupt about face at the very end:

But with the coming of the Spirit we see a new age in humanity, an age in which the church has been filled with the power of God like never before, where the transformation of the power of the Spirit through Christ’s death and resurrection gives us new hope and new life to embrace the Gospel at the very deepest part of our life.  So that by his grace He roots out all those vines, all those thorns.  By his grace He deepens the soil of our heart and brings us to that place of brokenness and joy because of the healing of Christ.  The reason we can have hope as we read this, as we recognize ourselves as the ones with the hard heart and the shallow heart and the crowded heart, is because we know that we don’t live by our own strength any more.  We never did.  But now we live in the power of the Spirit.[15]

In my opinion a sermon more focused on knowing the only true God, and Jesus Christ, whom [He] sent rather than “avoiding hell” would start here and go on, maybe even to the God who of his own volition promised: “People will no longer need to teach their neighbors and relatives to know me.  For all of them, from the least important to the most important, will know me,” says the Lord.  “For I will forgive their sin and will no longer call to mind the wrong they have done.”[16]

I shared this with my Pastor in case I was overly critical or offensive.  He seemed satisfied with my focus on the grace aspect of his sermon.  We talked some about a Pastor’s choice of focus, his desire to be true to both the grace and the judgment implicit in the text.  I may not have learned much about being a Pastor.  I did get a fresh glimpse into myself.

Apparently, I heard the judgment focus of his sermon (as I am prone to do) as an invitation to do-it-yourself religion.  Jesus, through his indwelling Spirit, forcibly shifted my focus away from judgment and fully onto his grace, putting some steel in my spine, as it were, keeping me trusting Him.  In other words, I am heeding the “call for patient endurance,” not by grinning and bearing it on my own but wholly dependent on the grace of my Savior.  After all, patience (μακροθυμία) is an aspect of the fruit of the Spirit (Galatians 5:22, 23).

I’ve compared the quotation from Jeremiah in Hebrews to the Septuagint as a matter of completeness.  It seemed that Hebrews 8:8b may not be a quotation from the Septuagint but an independent translation of the Hebrew of Jeremiah 31:31.  The Hebrew word וכרתי (kāraṯ) was translated συντελέσω in the New Testament and διαθήσομαι (a form of διατίθεμαι) in the Septuagint.

Hebrews 8:8b (NET Parallel Greek)

 Jeremiah 31:31 (Septuagint BLB)

Jeremiah 38:31 (Septuagint Elpenor)
ἰδοὺ ἡμέραι ἔρχονται, λέγει κύριος, καὶ συντελέσω ἐπὶ τὸν οἶκον Ἰσραὴλ καὶ ἐπὶ τὸν οἶκον Ἰούδα διαθήκην καινήν ἰδοὺ ἡμέραι ἔρχονται φησὶν κύριος καὶ διαθήσομαι τῷ οἴκῳ Ισραηλ καὶ τῷ οἴκῳ Ιουδα διαθήκην καινήν ἰδοὺ ἡμέραι ἔρχονται, φησὶ Κύριος, καὶ διαθήσομαι τῷ οἴκῳ ᾿Ισραὴλ καὶ τῷ οἴκῳ ᾿Ιούδα διαθήκην καινήν

Hebrews 8:8b (NET)

 Jeremiah 38:31 (NETS)

Jeremiah 38:31 (English Elpenor)
“Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah. Behold, days are coming, quoth the Lord, and I will make a new covenant with the house of Israel and the house of Iouda. Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel, and with the house of Juda:

I struggle some with the idea that ἐπὶ τὸν οἶκον and τῷ οἴκῳ both translate with the house.  I suspect that συντελέσω ἐπὶ τὸν οἶκον is something more like I will complete upon the house, but don’t find any support for it other than the NET translation of the same construction in Luke 1:33.  He will reign over the house (βασιλεύσει ἐπὶ τὸν οἶκον) of Jacob forever, and his kingdom will never end.[17]

The clause translated although I was an husband unto them (Tanakh/KJV) from the Masoretic text of Jeremiah 31:32 was translated and I disregarded them (English Elpenor) in the Septuagint.

Masoretic Text

 Septuagint
Jeremiah 31:32 (Tanakh/KJV) Jeremiah 31:32 (NET) Jeremiah 38:32 (NETS)

Jeremiah 38:32 (Elpenor English)
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 (וְאָֽנֹכִ֛י) was an husband (בָּעַ֥לְתִּי) unto them (בָ֖ם), saith the LORD: It will not be like the old covenant that I made with their ancestors when I delivered them from Egypt.  For they violated that covenant, even though I (‘ānōḵî, ואנכי) was like a faithful husband (bāʿal, בעלתי) to them (ḇām, בם),” says the Lord. It will not be like the covenant that I made with their fathers in the day when I took them by their hand to  bring them out of the land of Egypt, because they did not abide in my covenant, and (καὶ) I (ἐγὼ) was unconcerned (ἠμέλησα) for them (αὐτῶν), quoth the Lord, not according to the covenant which I made with their fathers in the day when I took hold of their hand to bring them out of the land of Egypt; for they abode not in my covenant, and (καὶ) I (ἐγὼ) disregarded (ἠμέλησα) them (αὐτῶν), saith the Lord.

The difference appears to be one Hebrew word: בָּעַ֥לְתִּי (bāʿal).  If the writer of Hebrews actually did an independent translation from Hebrew, I have two points of evidence hinting at what the Hebrew word translated ἠμέλησα (a form of ἀμελέω) in the Septuagint and the New Testament was before the Masoretes changed it to בָּעַ֥לְתִּי (bāʿal).

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 τοῗς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῗν 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

Hebrews 8:9 (NET)

 Jeremiah 38:32 (NETS)

Jeremiah 38:32 (English Elpenor)
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 for them, says the Lord. It will not be like the covenant that I made with their fathers in the day when I took them by their hand to  bring them out of the land of Egypt, because they did not abide in my covenant, and I was unconcerned for them, quoth the Lord, not according to the covenant which I made with their fathers in the day when I took hold of their hand to bring them out of the land of Egypt; for they abode not in my covenant, and I disregarded them, saith the Lord.

Admittedly, I may not have thought of this quotation in Hebrews as an independent translation if I were only considering Hebrews 8:9 and Jeremiah 31:32 (38:32).  The comparison of Hebrews 8:10 and Jeremiah 31:33 (38:33) below isn’t exactly a tie breaker on that score.

Hebrews 8:10 (NET Parallel Greek)

 Jeremiah 31:33 (Septuagint BLB)

Jeremiah 38:33 (Septuagint Elpenor)
ὅτι αὕτη ἡ διαθήκη, ἣν διαθήσομαι τῷ οἴκῳ Ἰσραὴλ μετὰ τὰς ἡμέρας ἐκείνας, λέγει κύριος· διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς, καὶ ἔσομαι αὐτοῖς εἰς θεόν, καὶ αὐτοὶ ἔσονται μοι εἰς λαόν ὅτι αὕτη ἡ διαθήκη ἣν διαθήσομαι τῷ οἴκῳ Ισραηλ μετὰ τὰς ἡμέρας ἐκείνας φησὶν κύριος διδοὺς δώσω νόμους μου εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ καρδίας αὐτῶν γράψω αὐτούς καὶ ἔσομαι αὐτοῗς εἰς θεόν καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν ὅτι αὕτη ἡ διαθήκη μου, ἣν διαθήσομαι τῷ οἴκῳ ᾿Ισραὴλ μετὰ τὰς ἡμέρας ἐκείνας, φησὶ Κύριος· διδοὺς δώσω νόμους εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ καρδίας αὐτῶν γράψω αὐτούς· καὶ ἔσομαι αὐτοῖς εἰς Θεόν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν

Hebrews 8:10 (NET)

 Jeremiah 38:33 (NETS)

Jeremiah 38:33 (English Elpenor)
For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put my laws in their minds, and I will inscribe them on their hearts. And I will be their God, and they will be my people. because this is the covenant that I will make with the house of Israel after those days, quoth the Lord.  Giving I will give my laws in their mind, and I will write them on their hearts, and I will become a god to them, and they shall become a people to me. For this is my covenant which I will make with the house of Israel; after those days, saith the Lord, I will surely put my laws into their mind, and write them on their hearts; and I will be to them a God, and they shall be to me a people.

There is nothing significant in the comparison of the next verse to persuade me that the quotation in Hebrews was an independent translation of the Hebrew.

Hebrews 8:11, 12 (NET Parallel Greek)

 Jeremiah 31:34 (Septuagint BLB) Table

Jeremiah 38:34 (Septuagint Elpenor)
καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ λέγων· γνῶθι τὸν κύριον, ὅτι πάντες εἰδήσουσιν με ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ λέγων γνῶθι τὸν κύριον ὅτι πάντες εἰδήσουσίν με ἀπὸ μικροῦ αὐτῶν καὶ ἕως μεγάλου αὐτῶν ὅτι ἵλεως ἔσομαι ταῗς ἀδικίαις αὐτῶν καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ λέγων· γνῶθι τὸν Κύριον· ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ αὐτῶν ἕως μεγάλου αὐτῶν, ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι

Hebrews 8:11, 12 (NET)

 Jeremiah 38:34 (NETS)

Jeremiah 38:34 (English Elpenor)
And there will be no need at all for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest.  For I will be merciful toward their evil deeds, and their sins I will remember no longer.” And they shall not teach, each his fellow citizen and each his brother, saying, “Know the Lord,” because they shall all know me, from their small even to their great, because I will be gracious regarding their injustices, and remember their sins no more. And they shall not at all teach every one his [fellow] citizen, and every one his brother, saying, Know the Lord: for all shall know me, from the least of them to the greatest of them: for I will be merciful to their iniquities, and their sins I will remember no more.

Tables comparing Jeremiah 31:31; 31:32 and 31:33 in the Tanakh, KJV and NET, and tables comparing the Greek of in Jeremiah 31:31; 31:32 and 31:33 the Septuagint (BLB and Elpenor), and tables comparing Hebrews 8:6; 8:11, 12 and John 17:1, 2 in the NET and KJV follow.

Jeremiah 31:31 (Tanakh)

 Jeremiah 31:31 (KJV)

Jeremiah 31:31 (NET)
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: 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: “Indeed, a time is coming,” says the Lord, “when I will make a new covenant with the people of Israel and Judah.

Jeremiah 31:31 (Septuagint BLB)

Jeremiah 38:31 (Septuagint Elpenor)
ἰδοὺ ἡμέραι ἔρχονται φησὶν κύριος καὶ διαθήσομαι τῷ οἴκῳ Ισραηλ καὶ τῷ οἴκῳ Ιουδα διαθήκην καινήν ἰδοὺ ἡμέραι ἔρχονται, φησὶ Κύριος, καὶ διαθήσομαι τῷ οἴκῳ ᾿Ισραὴλ καὶ τῷ οἴκῳ ᾿Ιούδα διαθήκην καινήν

Jeremiah 38:31 (NETS)

Jeremiah 38:31 (English Elpenor)
Behold, days are coming, quoth the Lord, and I will make a new covenant with the house of Israel and the house of Iouda. Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel, and with the house of Juda:

Jeremiah 31:32 (Tanakh)

 Jeremiah 31:32 (KJV)

Jeremiah 31:32 (NET)
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: 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: It will not be like the old covenant that I made with their ancestors when I delivered them from Egypt.  For they violated that covenant, even though I was like a faithful husband to them,” says the Lord.

Jeremiah 31:32 (Septuagint BLB)

Jeremiah 38:32 (Septuagint Elpenor)
οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῗς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῗν 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

Jeremiah 38:32 (NETS)

Jeremiah 38:32 (English Elpenor)
It will not be like the covenant that I made with their fathers in the day when I took them by their hand to  bring them out of the land of Egypt, because they did not abide in my covenant, and I was unconcerned for them, quoth the Lord, not according to the covenant which I made with their fathers in the day when I took hold of their hand to bring them out of the land of Egypt; for they abode not in my covenant, and I disregarded them, saith the Lord.

Jeremiah 31:33 (Tanakh)

 Jeremiah 31:33 (KJV)

Jeremiah 31:33 (NET)
But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. “But I will make a new covenant with the whole nation of Israel after I plant them back in the land,” says the Lord.  “I will put my law within them and write it on their hearts and minds.  I will be their God, and they will be my people.

Jeremiah 31:33 (Septuagint BLB)

Jeremiah 38:33 (Septuagint Elpenor)
ὅτι αὕτη ἡ διαθήκη ἣν διαθήσομαι τῷ οἴκῳ Ισραηλ μετὰ τὰς ἡμέρας ἐκείνας φησὶν κύριος διδοὺς δώσω νόμους μου εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ καρδίας αὐτῶν γράψω αὐτούς καὶ ἔσομαι αὐτοῗς εἰς θεόν καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν ὅτι αὕτη ἡ διαθήκη μου, ἣν διαθήσομαι τῷ οἴκῳ ᾿Ισραὴλ μετὰ τὰς ἡμέρας ἐκείνας, φησὶ Κύριος· διδοὺς δώσω νόμους εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ καρδίας αὐτῶν γράψω αὐτούς· καὶ ἔσομαι αὐτοῖς εἰς Θεόν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν

Jeremiah 38:33 (NETS)

Jeremiah 38:33 (English Elpenor)
because this is the covenant that I will make with the house of Israel after those days, quoth the Lord.  Giving I will give my laws in their mind, and I will write them on their hearts, and I will become a god to them, and they shall become a people to me. For this is my covenant which I will make with the house of Israel; after those days, saith the Lord, I will surely put my laws into their mind, and write them on their hearts; and I will be to them a God, and they shall be to me a people.

Hebrews 8:6 (NET)

Hebrews 8:6 (KJV)
But now Jesus has obtained a superior ministry, since the covenant that he mediates is also better and is enacted on better promises. But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
|Νυν[ὶ]| δὲ διαφορωτέρας τέτυχεν λειτουργίας, ὅσῳ καὶ κρείττονος ἐστιν διαθήκης μεσίτης, ἥτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται νυνι δε διαφορωτερας τετευχεν λειτουργιας οσω και κρειττονος εστιν διαθηκης μεσιτης ητις επι κρειττοσιν επαγγελιαις νενομοθετηται νυνι δε διαφορωτερας τετυχεν λειτουργιας οσω και κρειττονος εστιν διαθηκης μεσιτης ητις επι κρειττοσιν επαγγελιαις νενομοθετηται

Hebrews 8:11, 12 (NET)

Hebrews 8:11, 12 (KJV)
And there will be no need at all for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest. And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ λέγων· γνῶθι τὸν κύριον, ὅτι πάντες εἰδήσουσιν με ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν, και ου μη διδαξωσιν εκαστος τον πλησιον αυτου και εκαστος τον αδελφον αυτου λεγων γνωθι τον κυριον οτι παντες ειδησουσιν με απο μικρου αυτων εως μεγαλου αυτων και ου μη διδαξωσιν εκαστος τον πολιτην αυτου και εκαστος τον αδελφον αυτου λεγων γνωθι τον κυριον οτι παντες ειδησουσιν με απο μικρου αυτων εως μεγαλου αυτων
For I will be merciful toward their evil deeds, and their sins I will remember no longer.” For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι οτι ιλεως εσομαι ταις αδικιαις αυτων και των αμαρτιων αυτων και των ανομιων αυτων ου μη μνησθω ετι οτι ιλεως εσομαι ταις αδικιαις αυτων και των αμαρτιων αυτων και των ανομιων αυτων ου μη μνησθω ετι

John 17:1, 2 (NET)

John 17:1, 2 (KJV)
When Jesus had finished saying these things, he looked upward to heaven and said, “Father, the time has come.  Glorify your Son, so that your Son may glorify you— These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ταῦτα ἐλάλησεν Ἰησοῦς καὶ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τὸν οὐρανὸν εἶπεν· πάτερ, ἐλήλυθεν ἡ ὥρα· δόξασον σου τὸν υἱόν, ἵνα ὁ υἱὸς δοξάσῃ σέ ταυτα ελαλησεν ο ιησους και επηρεν τους οφθαλμους αυτου εις τον ουρανον και ειπεν πατερ εληλυθεν η ωρα δοξασον σου τον υιον ινα και ο υιος σου δοξαση σε ταυτα ελαλησεν ο ιησους και επηρεν τους οφθαλμους αυτου εις τον ουρανον και ειπεν πατερ εληλυθεν η ωρα δοξασον σου τον υιον ινα και ο υιος σου δοξαση σε
just as you have given him authority over all humanity, so that he may give eternal life to everyone you have given him. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καθὼς ἔδωκας αὐτῷ ἐξουσίαν πάσης σαρκός, ἵνα πᾶν ὃ δέδωκας αὐτῷ |δώσῃ| αὐτοῖς ζωὴν αἰώνιον καθως εδωκας αυτω εξουσιαν πασης σαρκος ινα παν ο δεδωκας αυτω δωση αυτοις ζωην αιωνιον καθως εδωκας αυτω εξουσιαν πασης σαρκος ινα παν ο δεδωκας αυτω δωσει αυτοις ζωην αιωνιον

[1] Luke 22:19 (NET)

[2] The NET parallel Greek text and NA28 had τῆς διαθήκης, of the covenant (NET), in Matthew 26:28 and Mark 14:24.

[3] The NET parallel Greek text, NA28 and Byzantine Majority Text had τέτυχεν here, where the Stephanus Textus Receptus had τετευχεν (KJV: hath…obtained).

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

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

[6] The Stephanus Textus Receptus and Byzantine Majority Text had και των ανομιων αυτων (KJV: and their iniquities) here.  The NET parallel Greek text and NA28 did not.

[7] The Stephanus Textus Receptus and Byzantine Majority Text had και following that.  The NET parallel Greek text and NA28 did not.

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

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

[10] John 17:3b (NET)

[11] Hebrews 8:11 (NET)

[12] Who am I? Part 3

[13] Sexual Immorality Revisited, Part 3

[14] Genesis 1:3 (NET) Table

[15] Adam Sanftner, “Dirty Heart,” Covenant Bible Church, January 2, 2022

[16] Jeremiah 31:34 (NET) Table

[17] Luke 1:33 (NET)

Father, Son and Holy Spirit – Part 1

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

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

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

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

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

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

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

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

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

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

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

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

I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God.  What is born of the flesh is flesh, and what is born of the Spirit is spirit.  Do not be amazed that I said to you, “You must all be born from above.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Hebrews 8:9 (NET Parallel Greek)

 Jeremiah 31:32 (Septuagint BLB)

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

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

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

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

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

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

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

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

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

Hebrews 10:12 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

1 Peter 3:5 (NET)

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

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

Matthew 20:26 (NET)

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

NET Parallel Greek

 Stephanus Textus Receptus

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

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

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

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

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

NET Parallel Greek

 Stephanus Textus Receptus

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

NET Parallel Greek

 Stephanus Textus Receptus

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

[1] Deuteronomy 6:4 (Tanakh)

[2] Psalm 110:1 (Tanakh)

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

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

[5] Isaiah 53:10a (Tanakh)

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

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

[8] Genesis 18:12 (NET)

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

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

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

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

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

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

[15] Acts 19:16 (NET)

[16] Jeremiah 3:20 (Tanakh)

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

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

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

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

[21] Jeremiah 3:19a (Tanakh)

[22] Jeremiah 3:19b (Tanakh)

[23] Acts 2:36 (NET)

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

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

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

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

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