The next form of ἁγιάζω I want to consider is found in Jesus’ prayer to his Father: Set them apart (ἁγίασον, a form of ἁγιάζω) in the truth; your word is truth.[1] But I’m making a slow pilgrimage through his prayer because I believe I can know his holiness here. Jesus prayer continued (John 17:14, 15 NET):
I have given them your word, and the world has hated them, because they do not belong to the world, just as I do not belong to the world. I am not asking you to take them out of the world, but that you keep them safe from the evil one.
The Greek words translated your word were τὸν λόγον σου. Jesus had spoken to a Samaritan woman (John 4:39-42 NET):
Now many Samaritans[2] from that town believed in him because of the report of the woman who testified, “He told me everything I ever[3] did.” So when the Samaritans[4] came to him, they began asking him to stay with them. He stayed there two days, and because of his word many more believed. They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one really is the Savior of the world.”[5]
The Greek words translated the report of the woman were τὸν λόγον τῆς γυναικὸς. So I have the word of the woman to contrast with the word of Jesus’ father: Come, see a man who told me everything I ever did, the woman told her friends. Surely he can’t be the Messiah (ὁ χριστός), can he?[6] Her friends believed her enough to obey her: So[7] they left the town and began coming to him.[8] I should back up to point out that the woman’s word which her friends obeyed was a relatively tentative presentation of Jesus’ word (John 4:25, 26 NET):
The woman said to [Jesus], “I know that Messiah[9] is coming” (the one called Christ); “whenever he comes, he will tell us everything.”[10] Jesus said to her, “I, the one speaking to you, am he.”
The woman’s friends also demonstrated their faith in her word, a relatively tentative presentation of Jesus’ word, by asking Jesus to stay with them. The Greek word translated to stay was μεῖναι (a form of μένω). Other forms of μένω occur in Jesus’ teaching to his disciples (John 15:4 NET):
Remain (μείνατε, another form of μένω) in me, and I will remain in you. Just as the branch cannot bear fruit by itself, unless it remains[11] (μένῃ, another form of μένω) in the vine, so neither can you unless you remain[12] (μένητε, another form of μένω) in me.
Jesus stayed (ἔμεινεν, another form of μένω) there two days, and because of his word (τὸν λόγον αὐτοῦ) many more believed. After two days these Samaritans had acquired two important concepts: 1) They had learned to value Jesus’ word above that of the woman. This is my daily prayer: “Please let any who read these essays hear your voice instead of mine.” And, 2) they knew Jesus as the Savior of the world (ο σωτηρ του κοσμου).
These Samaritans didn’t know Jesus as a conqueror who would overthrow the Romans and bring the whole world into submission to the descendants of Israel. They knew Him as the Savior of the world at a time when his own hand-picked disciples were chomping at the bit for Him to get down to the serious messianic business of overthrowing the Romans and restoring the kingdom to Israel. And lest I suppose that these were just ignorant Samaritans, their knowledge agreed with the the word of God through Jesus and a much more spiritually mature John, one of the original twelve disciples: For God did not send his Son into the world to condemn the world, but that the world should be saved through him (σωθῇ ὁ κόσμος δι᾿ αὐτοῦ).[13]
Here is the next occurrence of λόγον in John’s Gospel narrative (John 5:24-30 NET):
“I tell you the solemn truth, the one who hears my message and believes the one who sent me has eternal life and will not be condemned (κρίσιν, a form of κρίσις), but has crossed over from death to life. I tell you the solemn truth, a time is coming—and is now here—when the dead will hear[14] the voice of the Son of God, and those who hear will live. For just as the Father has life in himself, thus he has granted the Son to have life in himself, and he has granted the Son authority to execute judgment (κρίσιν, a form of κρίσις), because he is the Son of Man.
“Do not be amazed at this, because a time is coming when all who are in the tombs will hear[15] his voice and will come out—the ones who have done what is good (ἀγαθὰ, a form of ἀγαθός) to the resurrection resulting in life, and the ones who have done what is evil (φαῦλα, a form of φαῦλος) to the resurrection resulting in condemnation (κρίσεως, another form of κρίσις). I can do nothing on my own initiative. Just as I hear, I judge (κρίνω), and my judgment (κρίσις) is just, because I do not seek my own will, but the will of the one[16] who sent me.
The Greek words translated my message were τὸν λόγον μου. I assume that the dead, in the dead (νεκροὶ, a form of νεκρός) will hear the voice of the Son of God, referred to something more like what Paul meant when he wrote to believers in Ephesus: you were dead (νεκροὺς, another form of νεκρός) in your offenses and sins[17] (Ephesians 2:1-10). And all who are in the tombs will hear his voice seems fairly obvious in its reference to something more like Matthew’s Gospel account (Matthew 27:50-53). The implication is consistent that to hear Jesus’ word is a divinely facilitated activity: So then faith comes by hearing (ἀκοῆς, a form of ἀκοή), and hearing (ἀκοὴ) by the word (ρήματος, a form of ῥῆμα) of God.[18]
The human part in hearing is to sit and listen, or read and study as the case may be, rather than to hold one’s ears and flee in terror. And if one is as slow and stupid as I have been, hearing may take longer relative to another less prone to argument. One of my best teachers in college had been a mediocre student. It made him very aware as a teacher of the information that had confused him as a student.
The dead will hear the voice of the Son of God who has been granted authority to execute judgment, because he is the Son of Man. I can do nothing on my own initiative, the Judge proclaimed. Just as I hear (ἀκούω), I judge (κρίνω), and my judgment (κρίσις) is just, because I do not seek my own will, but the will of the one who sent me…not…to condemn (κρίνῃ, a form of κρίνω) the world, but that the world should be saved through [me]. The words are important.
The Judge whom God sent that the world should be saved through him continued (John 5:36-40 NET):
I have a testimony greater than that from John (John 5:33-35; 1:6-8; 1:19-37; 3:22-36). For the deeds that the Father has assigned me to complete—the deeds I[19] am now doing—testify about me that the Father has sent me. And the Father who sent me has himself[20] testified about me. You people have never heard (ἀκηκόατε, a form of ἀκούω) his voice nor seen his form at any time, nor do you have his word residing in you, because you do not believe the one whom he sent. You study[21] the scriptures thoroughly because you think in them you possess eternal life (ζωὴν αἰώνιον), and it is these same scriptures that testify about me, but you are not willing to come to me so that you may have life.
The Greek words translated his word were τὸν λόγον αὐτοῦ, and residing was μενοντα (another form of μένω). When I studied the Bible searching for rules to obey I wasn’t consciously seeking to know…the only true God, and Jesus Christ, whom [He] sent,[22] ἡ αἰώνιος ζωὴ, eternal life according to Jesus in prayer to his Father. So despite my best efforts to curry favor with God by finding more and more rules to (dis-)obey, I did begin to know Him. And it was a little frustrating to me that He showed mercy far too often rather than meting out the punishment the law required.
Why don’t you understand what I am saying? Jesus continued (John 8:43-47 NET):
It is because you cannot accept (ἀκούειν, another form of ἀκούω) my teaching. You people are from your father the devil, and you want to do what your father desires. He was a murderer from the beginning, and does not uphold the truth, because there is no truth in him. Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies [Table]. But because I am telling you the truth, you do not believe me. Who among you can prove me guilty of any sin? If[23] I am telling you the truth, why don’t you believe me? The one who belongs to God listens and responds to (ἀκούει, another form of ἀκούω) God’s words (ρήματα, another form of ῥῆμα). You don’t listen and respond (ἀκούετε, another form of ἀκούω), because you don’t belong to God.”
The Greek words translated my teaching were τὸν λόγον τὸν ἐμόν. Jesus spoke to those Judeans who had believed him, but this truth applies to all human beings not yet born from above. And I would encourage those born from above to take it to heart as well. I’ve heard some claim freedom from all residue of sin and the old nature, but it’s not my experience. I agree with Paul that when I want to do good (καλόν, a form of καλός), evil (κακὸν, a form of κακός) is present with me.[24] Evil doesn’t always win out, in the sense that it is what comes out of me, yet it is always an option but for the grace of God, the fruit of his Holy Spirit (Galatians 5:16-23).
I am not trying to get (ζητῶ, a form of ζητέω) praise for myself, Jesus continued (John 8:50-56 NET).
There is one who demands (ζητῶν, another form of ζητέω) it, and he also judges (κρίνων, a form of κρίνω). I tell you the solemn truth, if anyone obeys (τηρήσῃ, a form of τηρέω) my teaching,[25] he will never see death.”[26]
Then[27] the Judeans responded, “Now we know you’re possessed by a demon! Both Abraham and the prophets died, and yet you say, ‘If anyone obeys (τηρήσῃ, a form of τηρέω) my teaching, he will never experience death.’[28] You aren’t greater than our father Abraham who died, are you? And the prophets died too! Who do you claim to be?” [Table] Jesus replied, “If I glorify myself, my glory is worthless. The one who glorifies[29] me is my Father, about whom you people say, ‘He is our[30] God.’ Yet you do not know him, but I know him. If[31] I were to say that I do not know him, I would be a liar like you.[32] But[33] I do know him, and I obey (τηρῶ, another form of τηρέω) his teaching. Your father Abraham was overjoyed to see my day, and he saw it and was glad.”
The Greek words translated my teaching were τὸν ἐμὸν λόγον and τὸν λόγον μου respectively, and his teaching was τὸν λόγον αὐτοῦ. Jesus continued (John 14:23-26 NET):
“If anyone loves me, he will obey (τηρήσει, another form of τηρέω) my word, and my Father will love him, and we will come to him and take up residence with him [Table]. The person who does not love me does not obey (τηρεῖ, another form of τηρέω) my words. And the word you hear (ἀκούετε, another form of ἀκούω) is not mine, but the Father’s who sent me.
“I have spoken these things while staying (μένων, another form of μένω) with you. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and will cause you to remember everything I said to you [Table].
The Greek words translated my word were τὸν λόγον μου and my words were τοὺς λόγους μου. When Jesus speaks, however, the word (ὁ λόγος) you hear is not mine (οὐκ ἔστιν ἐμὸς), but the Father’s who sent me. He continued (John 15:1-4 NET):
I am the true vine and my Father is the gardener. He takes away every branch that does not bear fruit in me. He prunes every branch that bears fruit so that it will bear more fruit. You are clean already because of the word that I have spoken to you. Remain in me, and I will remain in you. Just as the branch cannot bear fruit by itself, unless it remains in the vine, so neither can you unless you remain in me.
I think it’s prudent here to highlight all of the meanings of the Greek word translated takes away (αἴρει, a form of αἴρω): “to lift up, take up, pick up; to look up (in prayer); to move upward, raise vertically; to raise to a higher level; to take up and carry along; to lift up and carry away, remove; to take away, remove (no suggestion of lifting up); to bear with, endure; to carry, transport; to bear and uphold; to be dressed as an office-bearer; to cause to emerge.” If one fears punishment for a failure to do good works then takes away may be an appropriate understanding of αἴρει. And I have accepted this understanding uncritically until this very moment.
I plan to do a thorough word study of forms of αἴρω in another essay. Here I’ll propose that if one has begun to know the love of God through Jesus Christ, There is no fear in love, but perfect love drives out fear, because fear has to do with punishment (κόλασιν, a form of κόλασις).[34] In that light I’m willing to consider some of the other meanings of αἴρει that may describe the Father’s activity in my life better: “to lift up, take up, pick up; to move upward, raise vertically; to raise to a higher level; to take up and carry along; to bear with, endure; to carry, transport; to bear and uphold; to cause to emerge.”
The Greek words translated the word were τὸν λόγον. The Greek word translated He prunes was καθαίρει (a form of καθαίρω), which means: “to make clean, purge, cleanse; to remove impurities and things undesirable; to sift, winnow (grain).” It is essentially the verb form of the noun translated clean (καθαροί, a form of καθαρός), which means: “clear; pure, containing no foreign mixture (e.g., pure gold); morally pure, religiously pure; clean, free from dirt; released from the power of (an oath); free from guilt, innocent.”
Remember what I told you, Jesus continued, ‘A slave is not greater than his master.’ If they persecuted me, they will also persecute you. If they obeyed (ἐτήρησαν, another form of τηρέω) my word, they will obey (τηρήσουσιν, another form of τηρέω) yours too.[35] The Greek words translated my word were τὸν λόγον μου.
And finally Jesus prayed (John 17:6-8 NET):
I have revealed your name to the men you gave me out of the world. They belonged to you, and you gave them to me, and they have obeyed (τετήρηκαν, another form of τηρέω) your word [Table]. Now they understand that everything you have given me comes[36] from you, because I have given them the words you have given[37] me. They accepted them and really understand that I came from you, and they believed that you sent me.
The Greek words translated your word were τὸν λόγον σου. And with this I’ve completed a fairly thorough examination of what Jesus meant by I have given them your word[38] (ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου) according to John’s Gospel narrative. I want to return to examine other words in John 17:14 and 15 in more detail in other essays.
Tables comparing John 4:39, 40; 4:42; 4:30; 4:25; 15:4; 5:25; 5:28; 5:30; 5:36, 37; 8:46; 8:51, 52; 8:54, 55 and 17:7, 8 in the NET and KJV follow.
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| Ἐκ δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν Σαμαριτῶν διὰ τὸν λόγον τῆς γυναικὸς μαρτυρούσης ὅτι εἶπεν μοι πάντα ἃ ἐποίησα | εκ δε της πολεως εκεινης πολλοι επιστευσαν εις αυτον των σαμαρειτων δια τον λογον της γυναικος μαρτυρουσης οτι ειπεν μοι παντα οσα εποιησα | εκ δε της πολεως εκεινης πολλοι επιστευσαν εις αυτον των σαμαρειτων δια τον λογον της γυναικος μαρτυρουσης οτι ειπεν μοι παντα οσα εποιησα |
| So when the Samaritans came to him, they began asking him to stay with them. He stayed there two days, | So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ὡς οὖν ἦλθον πρὸς αὐτὸν οἱ Σαμαρῖται, ἠρώτων αὐτὸν μεῖναι παρ᾿ αὐτοῖς· καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας | ως ουν ηλθον προς αυτον οι σαμαρειται ηρωτων αυτον μειναι παρ αυτοις και εμεινεν εκει δυο ημερας | ως ουν ηλθον προς αυτον οι σαμαρειται ηρωτων αυτον μειναι παρ αυτοις και εμεινεν εκει δυο ημερας |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| τῇ τε γυναικὶ ἔλεγον |ὅτι| οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν, αὐτοὶ γὰρ ἀκηκόαμεν καὶ οἴδαμεν ὅτι οὗτος ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου | τη τε γυναικι ελεγον οτι ουκετι δια την σην λαλιαν πιστευομεν αυτοι γαρ ακηκοαμεν και οιδαμεν οτι ουτος εστιν αληθως ο σωτηρ του κοσμου ο χριστος | τη τε γυναικι ελεγον οτι ουκετι δια την σην λαλιαν πιστευομεν αυτοι γαρ ακηκοαμεν και οιδαμεν οτι ουτος εστιν αληθως ο σωτηρ του κοσμου ο χριστος |
| John 4:30 (NET) | John 4:30 (KJV) |
| So they left the town and began coming to him. | Then they went out of the city, and came unto him. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ἐξῆλθον ἐκ τῆς πόλεως καὶ ἤρχοντο πρὸς αὐτόν | εξηλθον ουν εκ της πολεως και ηρχοντο προς αυτον | εξηλθον εκ της πολεως και ηρχοντο προς αυτον |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| λέγει αὐτῷ ἡ γυνή· οἶδα ὅτι Μεσσίας ἔρχεται (ὁ λεγόμενος χριστός)· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ἅπαντα | λεγει αυτω η γυνη οιδα οτι μεσσιας ερχεται ο λεγομενος χριστος οταν ελθη εκεινος αναγγελει ημιν παντα | λεγει αυτω η γυνη οιδα οτι μεσιας ερχεται ο λεγομενος χριστος οταν ελθη εκεινος αναγγελει ημιν παντα |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| μείνατε ἐν ἐμοί, καγὼ ἐν ὑμῖν. καθὼς τὸ κλῆμα οὐ δύναται καρπὸν φέρειν ἀφ᾿ ἑαυτοῦ ἐὰν μὴ μένῃ ἐν τῇ ἀμπέλῳ, οὕτως οὐδὲ ὑμεῖς ἐὰν μὴ ἐν ἐμοὶ μένητε | μεινατε εν εμοι καγω εν υμιν καθως το κλημα ου δυναται καρπον φερειν αφ εαυτου εαν μη μεινη εν τη αμπελω ουτως ουδε υμεις εαν μη εν εμοι μεινητε | μεινατε εν εμοι καγω εν υμιν καθως το κλημα ου δυναται καρπον φερειν αφ εαυτου εαν μη μεινη εν τη αμπελω ουτως ουδε υμεις εαν μη εν εμοι μεινητε |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἔρχεται ὥρα καὶ νῦν ἐστιν ὅτε οἱ νεκροὶ ἀκούσουσιν τῆς φωνῆς τοῦ υἱοῦ τοῦ θεοῦ καὶ οἱ ἀκούσαντες ζήσουσιν | αμην αμην λεγω υμιν οτι ερχεται ωρα και νυν εστιν οτε οι νεκροι ακουσονται της φωνης του υιου του θεου και οι ακουσαντες ζησονται | αμην αμην λεγω υμιν οτι ερχεται ωρα και νυν εστιν οτε οι νεκροι ακουσονται της φωνης του υιου του θεου και οι ακουσαντες ζησονται |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| μὴ θαυμάζετε τοῦτο, ὅτι ἔρχεται ὥρα ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσουσιν τῆς φωνῆς αὐτοῦ | μη θαυμαζετε τουτο οτι ερχεται ωρα εν η παντες οι εν τοις μνημειοις ακουσονται της φωνης αυτου | μη θαυμαζετε τουτο οτι ερχεται ωρα εν η παντες οι εν τοις μνημειοις ακουσονται της φωνης αυτου |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| Οὐ δύναμαι ἐγὼ ποιεῖν ἀπ᾿ ἐμαυτοῦ οὐδέν· καθὼς ἀκούω κρίνω, καὶ ἡ κρίσις ἡ ἐμὴ δικαία ἐστίν, ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντος με | ου δυναμαι εγω ποιειν απ εμαυτου ουδεν καθως ακουω κρινω και η κρισις η εμη δικαια εστιν οτι ου ζητω το θελημα το εμον αλλα το θελημα του πεμψαντος με πατρος | ου δυναμαι εγω ποιειν απ εμαυτου ουδεν καθως ακουω κρινω και η κρισις η εμη δικαια εστιν οτι ου ζητω το θελημα το εμον αλλα το θελημα του πεμψαντος με πατρος |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| Ἐγὼ δὲ ἔχω τὴν μαρτυρίαν μείζω τοῦ Ἰωάννου· τὰ γὰρ ἔργα ἃ δέδωκεν μοι ὁ πατὴρ ἵνα τελειώσω αὐτά, αὐτὰ τὰ ἔργα ἃ ποιῶ μαρτυρεῖ περὶ ἐμοῦ ὅτι ὁ πατήρ με ἀπέσταλκεν | εγω δε εχω την μαρτυριαν μειζω του ιωαννου τα γαρ εργα α εδωκεν μοι ο πατηρ ινα τελειωσω αυτα αυτα τα εργα α εγω ποιω μαρτυρει περι εμου οτι ο πατηρ με απεσταλκεν | εγω δε εχω την μαρτυριαν μειζω του ιωαννου τα γαρ εργα α εδωκεν μοι ο πατηρ ινα τελειωσω αυτα αυτα τα εργα α εγω ποιω μαρτυρει περι εμου οτι ο πατηρ με απεσταλκεν |
| And the Father who sent me has himself testified about me. You people have never heard his voice nor seen his form at any time, | And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| καὶ ὁ πέμψας με πατὴρ ἐκεῖνος μεμαρτύρηκεν περὶ ἐμοῦ. οὔτε φωνὴν αὐτοῦ πώποτε ἀκηκόατε οὔτε εἶδος αὐτοῦ ἑωράκατε | και ο πεμψας με πατηρ αυτος μεμαρτυρηκεν περι εμου ουτε φωνην αυτου ακηκοατε πωποτε ουτε ειδος αυτου εωρακατε | και ο πεμψας με πατηρ αυτος μεμαρτυρηκεν περι εμου ουτε φωνην αυτου ακηκοατε πωποτε ουτε ειδος αυτου εωρακατε |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετε μοι | τις εξ υμων ελεγχει με περι αμαρτιας ει δε αληθειαν λεγω δια τι υμεις ου πιστευετε μοι | τις εξ υμων ελεγχει με περι αμαρτιας ει δε αληθειαν λεγω δια τι υμεις ου πιστευετε μοι |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα | αμην αμην λεγω υμιν εαν τις τον λογον τον εμον τηρηση θανατον ου μη θεωρηση εις τον αιωνα | αμην αμην λεγω υμιν εαν τις τον λογον τον εμον τηρηση θανατον ου μη θεωρηση εις τον αιωνα |
| Then the Judeans responded, “Now we know you’re possessed by a demon! Both Abraham and the prophets died, and yet you say, ‘If anyone obeys my teaching, he will never experience death.’ | Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| εἶπον αὐτῷ οἱ Ἰουδαῖοι· νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. Ἀβραὰμ ἀπέθανεν καὶ οἱ προφῆται, καὶ σὺ λέγεις· ἐάν τις τὸν λόγον μου τηρήσῃ, οὐ μὴ γεύσηται θανάτου εἰς τὸν αἰῶνα | ειπον ουν αυτω οι ιουδαιοι νυν εγνωκαμεν οτι δαιμονιον εχεις αβρααμ απεθανεν και οι προφηται και συ λεγεις εαν τις τον λογον μου τηρηση ου μη γευσεται θανατου εις τον αιωνα | ειπον ουν αυτω οι ιουδαιοι νυν εγνωκαμεν οτι δαιμονιον εχεις αβρααμ απεθανεν και οι προφηται και συ λεγεις εαν τις τον λογον μου τηρηση ου μη γευσηται θανατου εις τον αιωνα |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ἀπεκρίθη Ἰησοῦς· ἐὰν ἐγὼ δοξάσω ἐμαυτόν, ἡ δόξα μου οὐδέν ἐστιν· ἔστιν ὁ πατήρ μου ὁ δοξάζων με, ὃν ὑμεῖς λέγετε ὅτι θεὸς |ἡμῶν| ἐστιν | απεκριθη ιησους εαν εγω δοξαζω εμαυτον η δοξα μου ουδεν εστιν εστιν ο πατηρ μου ο δοξαζων με ον υμεις λεγετε οτι θεος υμων εστιν | απεκριθη ιησους εαν εγω δοξαζω εμαυτον η δοξα μου ουδεν εστιν εστιν ο πατηρ μου ο δοξαζων με ον υμεις λεγετε οτι θεος ημων εστιν |
| Yet you do not know him, but I know him. If I were to say that I do not know him, I would be a liar like you. But I do know him, and I obey his teaching. | Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| καὶ οὐκ ἐγνώκατε αὐτόν, ἐγὼ δὲ οἶδα αὐτόν. κὰν εἴπω ὅτι οὐκ οἶδα αὐτόν, ἔσομαι ὅμοιος ὑμῖν ψεύστης· ἀλλὰ οἶδα αὐτὸν καὶ τὸν λόγον αὐτοῦ τηρῶ | και ουκ εγνωκατε αυτον εγω δε οιδα αυτον και εαν ειπω οτι ουκ οιδα αυτον εσομαι ομοιος υμων ψευστης αλλ οιδα αυτον και τον λογον αυτου τηρω | και ουκ εγνωκατε αυτον εγω δε οιδα αυτον και εαν ειπω οτι ουκ οιδα αυτον εσομαι ομοιος υμων ψευστης αλλ οιδα αυτον και τον λογον αυτου τηρω |
| John 17:7, 8 (NET) | John 17:7, 8 (KJV) |
| Now they understand that everything you have given me comes from you, | Now they have known that all things whatsoever thou hast given me are of thee. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| νῦν ἔγνωκαν ὅτι πάντα ὅσα |δέδωκας| μοι παρὰ σοῦ εἰσιν | νυν εγνωκαν οτι παντα οσα δεδωκας μοι παρα σου εστιν | νυν εγνωκαν οτι παντα οσα δεδωκας μοι παρα σου εστιν |
| because I have given them the words you have given me. They accepted them and really understand that I came from you, and they believed that you sent me. | For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ὅτι τὰ ρήματα ἃ ἔδωκας μοι δέδωκα αὐτοῖς, καὶ αὐτοὶ ἔλαβον καὶ ἔγνωσαν ἀληθῶς ὅτι παρὰ σοῦ ἐξῆλθον, καὶ ἐπίστευσαν ὅτι σύ με ἀπέστειλας | οτι τα ρηματα α δεδωκας μοι δεδωκα αυτοις και αυτοι ελαβον και εγνωσαν αληθως οτι παρα σου εξηλθον και επιστευσαν οτι συ με απεστειλας | οτι τα ρηματα α δεδωκας μοι δεδωκα αυτοις και αυτοι ελαβον και εγνωσαν αληθως οτι παρα σου εξηλθον και επιστευσαν οτι συ με απεστειλας |
[2] In the NET parallel Greek text and NA28 Samaritans was spelled Σαμαριτῶν, and σαμαρειτων in the Stephanus Textus Receptus and Byzantine Majority Text.
[3] The NET parallel Greek text and NA28 had ἃ, where the Stephanus Textus Receptus and Byzantine Majority Text had οσα (KJV: that ever).
[4] In the NET parallel Greek text and NA28 Samaritans was spelled Σαμαρῖται, and σαμαρειται in the Stephanus Textus Receptus and Byzantine Majority Text.
[5] The Stephanus Textus Receptus and Byzantine Majority Text had ο χριστος (KJV: the Christ) following world. The NET parallel Greek text and NA28 did not.
[7] The Stephanus Textus Receptus had ουν (KJV: Then) here. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.
[9] In the NET parallel Greek text, NA28 and Stephanus Textus Receptus Messiah was spelled Μεσσίας, and μεσιας in the Byzantine Majority Text.
[10] The NET parallel Greek text and NA28 had ἅπαντα here, where the Stephanus Textus Receptus and Byzantine Majority Text had παντα (KJV: all things).
[11] The NET parallel Greek text and NA28 had μένῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεινη (KJV: abide).
[12] The NET parallel Greek text and NA28 had μένητε here, where the the Stephanus Textus Receptus and Byzantine Majority Text had μεινητε (KJV: abide).
[13] John 3:17 (NET) Table
[14] The NET parallel Greek text and NA28 had ἀκούσουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ακουσονται (KJV: shall hear). “THE MIDDLE VOICE IN THE NEW TESTAMENT,” by George J. Cline, Grace Theological Seminary, 1983
[15] The NET parallel Greek text and NA28 had ἀκούσουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ακουσονται (KJV: shall hear).
[16] The Stephanus Textus Receptus and Byzantine Majority Text had πατρος (KJV: Father) here. The NET parallel Greek text and NA28 did not.
[17] Ephesians 2:1 (NET) Table
[18] Romans 10:17 (NKJV) Table
[19] The Stephanus Textus Receptus and Byzantine Majority Text had εγω here. The NET parallel Greek text and NA28 did not.
[20] The NET parallel Greek text and NA28 had ἐκεῖνος here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος.
[21] Though the NET parallel Greek text, NA28, Stephanus Textus Receptus and Byzantine Majority Text all had ἐραυνᾶτε here, the KJV translators treated it like the imperative ἐρευνήσατε (KJV: Search the scriptures), transforming Jesus’ observation into a command, a rule to obey. A sign of the Protestant times circa 1611 or an early example of product placement advertising? Addendum: July 14, 2020 – Somehow I missed that the Stephanus Textus Receptus and Byzantine Majority Text had ερευνατε here.
[23] The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: And) here. The NET parallel Greek text and NA28 did not.
[25] The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding teaching and my. The NET parallel Greek text and NA28 had τον preceding my only.
[26] The NET parallel Greek text, NA28, Stephanus Textus Receptus and Byzantine Majority Text had εἰς τὸν αἰῶνα (not translated in NET or KJV) here. A note (134) in the NET translated it forever (2 Corinthians 5:1-10).
[27] The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ουν here. The NET parallel Greek text did not.
[28] The NET parallel Greek text, NA28, Stephanus Textus Receptus and Byzantine Majority Text had εἰς τὸν αἰῶνα (not translated in NET or KJV) here. A note (143) in the NET translated it forever (2 Corinthians 5:1-10).
[29] The NET parallel Greek text and NA28 had δοξάσω here, where the Stephanus Textus Receptus and Byzantine Majority Text had δοξαζων (KJV: honoureth).
[30] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἡμῶν here, where the Stephanus Textus Receptus had υμων (KJV: your).
[31] The NET parallel Greek text and NA28 had κὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εαν (KJV: and if).
[32] The NET parallel Greek text and NA28 had ὑμῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had υμων (KJV: unto you).
[33] The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ἀλλ’.
[36] The NET parallel Greek text and NA28 had εἰσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εστιν (KJV: are).
[37] The NET parallel Greek text and NA28 had ἔδωκας here, where the Stephanus Textus Receptus and Byzantine Majority Text had δεδωκας (KJV: thou gavest).