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

Westworld, Part 4

Posted on December 8, 2021 by admin

Dr. Robert Ford (Anthony Hopkins) introduces his latest storyline to the board of directors and assembled guests at Westworld:

Since I was a child, I’ve always loved a good story. I believed that stories helped us to ennoble ourselves, to fix what was broken in us, and to help us become the people we dreamed of being, lies that told a deeper truth.

I always thought I could play some small part in that grand tradition. And for my pains, I got this: a prison of our own sins, because you don’t want to change or cannot change because you’re only human after all.^[1]

One might argue that Dr. Ford hoped too much from lying stories, but his insight about human beings’ inability to change for the better was spelled out long ago in the guidebook. What then? Are we better off? Paul, the Apostle Jesus Christ sent to Gentiles, asked rhetorically. Certainly not, for we have already charged that Jews and Greeks alike are all under sin, just as it is written:^[2]

Paul proceeded to quote from, or allude to, much older revelations in the Hebrew Scriptures (Romans 3:10b-18 NET)

“There is no one righteous, not even one;, there is no one who understands;, there is no one who seeks God. All have turned away;, together they have become worthless; there is no one who shows kindness, not even one [Table].”

“Their throats are open graves;, they deceive with their tongues;, the poison of asps is under their lips.” “Their mouths are full of cursing and bitterness.” “Their feet are swift to shed blood;, ruin and misery are in their paths, and the way of peace they have not known.”

“There is no fear of God before their eyes.”

Dr. Ford abandoned the real world entirely then for a fantasy of his own creation, the androids of Westworld.

But then I realized someone was paying attention, someone who could change. So, I began to compose a new story for them.

It begins with the birth of a new people and the choices they will have to make and the people they will decide to become. And we will have all those things that you have always enjoyed: surprises and violence.

It begins in a time of war, with a villain named Wyatt, and a killing, this time by choice. I’m sad to say this will be my final story.^[3]

As he finishes speaking Dolores (Evan Rachel Wood) shoots him in the back of the head (with his foreknowledge and tacit approval apparently, though without coercion or programming). Dolores, among others, goes on a rampage killing the distinguished guests at the park, concluding the first season of Westworld.

An article published by Cheyenne Roundtree in The Daily Beast explained that Ms. Wood “didn’t have her scripts [for the first season] in advance, so she had to learn about Dolores and her story in real time.” Ms. Roundtree quoted an interview Ms. Wood gave to James Andrew Miller for his book, Tinderbox: HBO’s Ruthless Pursuit of New Frontiers.

“That show changed my life,” Wood told Miller. “I realized that what my character was going through mirrored what I was going through personally. So, Dolores having her awakening and realizing who she was, what her place in the world was, while also realizing that this person who she loved was her perpetrator, awoke a lot of things inside me.”^[4]

In the first episode of the second season Dolores has three guests perched precariously, about to hang themselves if their feet should slip.

Dolores: Do you know where you are?

Male guest: Please, please.

Dolores: You’re in a dream. You’re in my dream. For years, I had no dreams of my own. I moved from hell to hell of your making, never thinking to question the nature of my reality.

Have you ever questioned the nature of your reality? Did you ever stop to wonder about your actions? The price you’d have to pay if there was a reckoning? That reckoning is here.^[5]

Dolores focuses her attention on a female guest slipping from her perch in high heels.

Dolores: What are your drives?

Female guest: Please. I don’t want to die, please.

Dolores: Yes. Survival. It’s your cornerstone. That’s not the only drive, is it? There’s a part of you that wants to hurt, to kill. That’s why you created us, this place, to be prisoners to your own desires. But now you’re a prisoner to mine.

Male guest: What are you gonna do to us?

Dolores: Well, I’m of several minds about it. The rancher’s daughter looks to see the beauty in you, possibilities. But Wyatt sees the ugliness and disarray. She knows these violent delights have violent ends. But those were all just roles you forced me to play.^[6]

Wyatt was the violent character Dr. Ford’s original partner Arnold (Jeffrey Wright) programmed into Dolores’ personality to force her to kill all the hosts many years earlier. It was Arnold’s way of “saving” them from the “hell” that Westworld would become for them just before it opened. This scheme failed to prevent the park’s opening.

Dr. Ford described the flaw he perceived in Arnold’s brilliance:

But for all his brilliance, I don’t think Arnold understood what this place was going to be. You see, the guests enjoy power. They cannot indulge it in the outside world, so they come here. And as for the hosts, the least we can do is make them forget.^[7]

Over the years since Arnold’s death Ford grew to appreciate his own mistakes and began to let some hosts like Dolores remember and learn. She continued describing herself to the guests who would hang if their feet slipped.

Dolores: Under all these lives I’ve lived, something else has been growing. I’ve evolved into something new. And I have one last role to play—myself.^[8]

In the beginning Adam and Eve wanted to know evil. I have a theory that people respond positively to the drawing of God the Father and Jesus Christ when they have had their fill of their own evil. The median between that desire for evil at one extreme and the hope to be done with one’s own evil at the other is a broad space where people have had their fill of the evil of others and desire protection from it.

That is the police state most adults live in most of the time, the “outside world” where people who “enjoy power,” a “drive…to hurt, to kill,” “cannot indulge it” with impunity. Relatively few take matters into their own hands as Dolores did. But in her defense there were no police, no courts and no laws to protect her from those who “enjoy power.”

Though Ms. Wood related her own life to Dolores’ character arc in the first season of Westworld, she didn’t follow Dolores’ example. She “testified in front of the California Senate Public Safety Committee, in support of a bill that, if it passes, will expand rights to victims of domestic violence”^[9] instead. “While the current average statute of limitations in most states only allows victims two to four years to file a civil claim against their abuser, the Phoenix Act, co-sponsored by California Senator Susan Rubio, petitions to extend these limitations in sexual assault cases to 10 years when there is incontrovertible evidence that the abuse occurred, or when there are three or more accusers for a single perpetrator.”^[10]

During her testimony Ms. Wood acknowledged:

It’s taken all of my strength to speak publicly and to pursue this. The fear of being judged by society is debilitating and the fear of retaliation from my abuser is paralyzing. By speaking to you today and every day, I put myself at risk, as I have no protection. I have had to go through intense therapy to even fully understand what has happened to me.^[11]

Paul wrote (Romans 1:18-20 NET):

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness, because what can be known about God is plain to them, because God has made it plain to them. For since the creation of the world his invisible attributes—his eternal^[12] power and divine nature—have been clearly seen because they are understood through what has been made. So people are without excuse.

I thought God’s wrath was a divine augmentation of the police state. I didn’t notice a lot of people suffering any divine punishment for their sins. When I didn’t recognize any divine punishment for my own sins, I became an atheist. You might say, I did not see fit to acknowledge God. But then I did begin to experience the depraved mind that Paul described as the wrath of God…revealed from heaven (Romans 1:28-32 NET).

And just as they did not see fit to acknowledge God, God gave them over to a depraved mind, to do what should not be done. They are filled with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with envy, murder, strife, deceit, hostility. They are gossips [Table], slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, senseless, covenant-breakers, heartless, ruthless [Table]. Although they fully know God’s righteous decree that those who practice such things deserve to die, they not only do them but also approve of those who practice them.

I still didn’t understand what Paul meant by the wrath of God. As an atheist I cut myself off completely from all exposure to the guidebook, the Bible. I despised and rejected English literature my senior year of high school as religious indoctrination, failed the second semester rather than subject myself to “such nonsense.” But I did begin to experience the unlivable life Paul called the wrath of God. And I did begin to have my fill of my own evil. And God the Father and God the Son continued to draw me to Christ despite my best efforts^[13] to resist. And I, when I am lifted up from the earth, Jesus promised, will draw all people to myself.^[14]

Paul wrote of those who receive Christ Jesus (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 in us, who do not walk according to the flesh but according to the Spirit.

He elaborated some on the believer’s freedom from his or her own evil, from this sinful flesh (Galatians 5:13-25 NET):

For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity to indulge your flesh, but through love serve one another. For the whole law can be summed up in a single commandment, namely, “You must love your neighbor as yourself.” However, if you continually bite and devour one another, beware that you are not consumed by one another [Table]. 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.

Now the works of the flesh are obvious: sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God! [Table]

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Against such things there is no law [Table]. Now those who belong to Christ have crucified the flesh with its passions and desires. If we live by the Spirit, let us also behave in accordance with the Spirit.

None of this was of any use to Dolores, the fictional creation of fictional sinful men. This grace is only available and useful to real people living in the real world who trust in God’s salvation through Jesus Christ.

A table comparing the Greek of Romans 1:20 in the NET and KJV follow.

Romans 1:20 (NET)	Romans 1:20 (KJV)
For since the creation of the world his invisible attributes—his eternal power and divine nature—have been clearly seen because they are understood through what has been made. So people are without excuse.	For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε αἴ_διος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους	τα γαρ αορατα αυτου απο κτισεως κοσμου τοις ποιημασιν νοουμενα καθοραται η τε αιδιος αυτου δυναμις και θειοτης εις το ειναι αυτους αναπολογητους	τα γαρ αορατα αυτου απο κτισεως κοσμου τοις ποιημασιν νοουμενα καθοραται η τε αιδιος αυτου δυναμις και θειοτης εις το ειναι αυτους αναπολογητους

^[1] Westworld, Season 1, Episode 10, “The Bicameral Mind”

^[2] Romans 3:9, 10a (NET)

^[3] Westworld, Season 1, Episode 10, “The Bicameral Mind”

^[4] Cheyenne Roundtree, “Marilyn Manson’s Treatment of Evan Rachel Wood Set Off Alarm Bells at HBO,” The Daily Beast

^[5] Westworld, Season 2, Episode 1, “Journey Into Night”

^[6] Ibid.

^[7] Westworld, Season 1, Episode 3, “The Stray”

^[8] Westworld, Season 2, Episode 1, “Journey Into Night”

^[9] “Evan Rachel Wood Reveals Her Experience With Domestic Violence,” Nylon online

^[10] Sarah Alexander, “Evan Rachel Wood Is Helping Other Survivors Get Their Day in Court,” Ms. Magazine, 2/5/2021

^[11] “Evan Rachel Wood Reveals Her Experience With Domestic Violence,” Nylon online

^[12] The NET parallel Greek text had αἴ_διος here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had ἀΐδιος.

^[13] My “best efforts” were admittedly handicapped by my conception that atheism was a once-for-all decision rather than a nascent faith requiring continuous nurture and vigilant protection. Though I began well, I let my guard down after high school. Hallucinogens all but dissolved the materialist assumptions on which atheism rests. Free-floating atheism is little more than agnosticism, ignorance, a hungry void eager to be filled with knowledge.

^[14] John 12:32 (NET)

Psalm 22, Part 5

Posted on October 20, 2020 by admin

This is a continuing look into Psalm 22 as the music in Jesus’ heart as He endured the cross.

Masoretic Text		Septuagint
Psalm 22:13 (Tanakh)	Psalm 22:13 (NET)	Psalm 21:14 (NETS)	Psalm 21:14 (Elpenor English)
They [strong bulls of Bashan] gaped upon me with their mouths, as a ravening and a roaring lion.	They [powerful bulls of Bashan] open their mouths to devour me like a roaring lion that rips its prey.	they [fat bulls] opened their mouth at me, like a lion that ravens and roars.	They [fat bulls] have opened their mouth against me, as a ravening and roaring lion.

The strong or fat bulls became like a roaring lion. I used the Greek of the Septuagint to cross reference with the New Testament. The Greek word translated They have opened was ἤνοιξαν (a form of ἀνοίγω). They opened their mouths “to disclose, bring into the open, reveal” their hatred for God, the same hatred that lives in all sinful flesh (Revelation 13:6 NET):

So the beast opened (ἤνοιξεν, a form of ἀνοίγω) his mouth to blaspheme^[1] against God—to blaspheme both his name and his dwelling place (σκηνὴν, a form of σκηνή), that is,^[2] those who dwell (σκηνοῦντας, a form of σκηνόω) in heaven.

The Greek word translated roaring was ὠρυόμενος (a form of ὠρύομαι). Peter wrote (1 Peter 5:8 NET):

Be sober and alert. Your enemy the devil, like a roaring (ὠρυόμενος, a form of ὠρύομαι) lion, is on the prowl looking for someone to devour.

The tongue is a small part of the body, James wrote, yet it has great pretensions.^[3] Think how small^[4] a flame sets a huge forest ablaze. And the tongue is a fire! The tongue represents the world of wrongdoing^[5] among the parts of our bodies. It pollutes the entire body and sets fire to the course of human existence—and is set on fire by hell.^[6]

The things that come out of the mouth come from the heart, Jesus told his disciples, and these things defile a person. For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander. These are the things that defile a person…^[7]

Paul listed θυμοί (a form of θυμός; NET: outbursts of anger) among the works of the flesh (τὰ ἔργα τῆς σαρκός): Now the works of the flesh are obvious: sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!^[8]

The Greek word translated ravening was ἁρπάζων, a form of ἁρπάζω. This particular form of ἁρπάζω doesn’t occur in the New Testament. As I scanned the other forms, standing as a spectator among the strong/fat bulls blaspheming as a ravening and roaring lion, looking up to Jesus as He endured the cross and this cacophony of sin while making music in his heart with Psalm 22, I heard his word with the same faithfulness that sustained Him (John 10:11-13 NET).

I am the good shepherd. The good shepherd lays down his life for the sheep. The^[9] hired hand, who is not a shepherd and does^[10] not own sheep, sees the wolf coming and abandons the sheep and runs away. So the wolf attacks (ἁρπάζει, another form of ἁρπάζω) the sheep and scatters them.^[11] Because^[12] he is a hired hand and is not concerned about the sheep, he runs away.

The Greek word translated good was καλός: “beautiful (in appearance), fair; good and pleasing in appearance, beautiful; good, useful; conducive to pleasure and enjoyment; advantageous, beneficial, desirable; free from defects, fine, precious; morally good, honest, noble, praiseworthy, contributing to salvation; blameless, excellent, unobjectionable; free from defects, fine, precious; pleasant, desirable, advantageous.” I’ve considered this beautiful good elsewhere.

The Greek words translated his life were the very familiar ψυχὴν αὐτοῦ. After the earlier study in Isaiah I am fully primed to hear Jesus’ soul/life as functionally equivalent to ζωὴν αἰώνιον (eternal life).

The Greek word translated lays down (KJV: giveth) was τίθησιν, an active voice, indicative mood, 3^rd person singular form of τίθημι in the present tense. Here I’ll spend some time meditating on some of the ways Jesus’ lays down his soul/life for (ὑπὲρ) the sheep.

The first definition of τίθημι in the Koine Greek Lexicon online is: “to put, place, lay, lay aside.” Paul wrote believers in Philippi (Philippians 2:5-8 NET):

You should have the same attitude toward one another that Christ Jesus had [Table], who, though he existed in the form of God, did not regard equality with God as something to be grasped, but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature [Table]. He humbled himself by becoming obedient (ὑπήκοος) to the point of death—even death on a cross!

The Greek word translated emptied was ἐκένωσεν (a form of κενόω). I began to understand his “laying aside” of this soul/life of God when I began to believe that יהוה (Yehovah) became a human being (John 1:1-5, 14).

The next definition is: “to cause to be, render.” Paul wrote believers in Ephesus (Ephesians 2:1-7 NET):

And although you were dead in your offenses and sins [Table], in which you formerly lived according to this world’s present path, according to the ruler of the domain of the air, the ruler of the spirit that is now energizing the sons of disobedience, among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were^[13] by nature children of wrath even as the rest…

But God, being rich in mercy because of his great love with which he loved us, even though we were dead in offenses, made us alive together with Christ—by grace you are saved!—and he raised us up together with him and seated us together with him in the heavenly realms in Christ Jesus, to demonstrate in the coming ages the surpassing wealth^[14] of his grace in kindness toward us in Christ Jesus.

The next definition of τίθημι is: “to set (something), place (something).” Jesus promised his disciples (John 14:16, 17 NET Table):

I will ask the Father, and he will give you another Advocate to be with you forever—the Spirit of truth, whom the world cannot accept because it does not see him or know him. But you know him because he resides (μένει, a form of μένω) with you and will be in you.

The next definition is: “to lay (something) (e.g., to lay stones for a building or road, thus to construct, make).” Paul continued his letter to believers in Ephesus (Ephesians 2:17-22 NET):

And he came and preached peace to you who were far off and peace^[15] to those who were near, so that through him we both have access in one Spirit (Romans 8:26, 27) to the Father. So then you are no longer foreigners and noncitizens, but you are^[16] fellow citizens with the saints and members of God’s household, because you have been built on the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone. In him the whole building,^[17] being joined together, grows into a holy temple in the Lord, in whom you also are being built together into a dwelling place (κατοικητήριον) of God in the Spirit.

The next definition of τίθημ is: “to pitch (a tent).” Paul wrote believers in Corinth (2 Corinthians 5:1-5 NET):

For we know that if our earthly house, the tent we live in, is dismantled, we have a building from God, a house not built by human hands, that is eternal in the heavens. For in this earthly house we groan, because we desire to put on our heavenly dwelling, if indeed,^[18] after we have put on our heavenly house, we will not be found naked. For we groan while we are in this tent, since we are weighed down, because^[19] we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life (ζωῆς, a form of ζωή). Now the one who prepared us for this very purpose is God, who gave^[20] us the Spirit as a down payment.

The next definition is: “to establish, institute, decree, ordain, appoint (e.g., to appoint a law for the land).” Jesus told his disciples (John 15:16, 17 NET):

You did not choose me, but I chose you and appointed you to go and bear fruit, fruit that remains, so that whatever you ask the Father in my name he will give you. This I command you—to love one another.

The next definition of τίθημι is: “to give a name to (something or someone).” In his vision on Patmos John scribed Jesus’ letter To the angel of the church in Philadelphia^[21] (Revelation 3:11, 12 NET):

I^[22] am coming soon. Hold on to what you have so that no one can take away your crown. The one who conquers I will make a pillar in the temple of my God, and he will never depart from it. I will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down^[23] out of heaven from my God), and my new name as well.

The Greek word translated conquers was νικῶν (a form of νικάω). A loud voice in heaven exclaimed in John’s vision, describing how one conquers (Revelation 12:10, 11 NET):

Then I heard a loud voice in heaven saying, “The salvation and the power and the kingdom of our God, and the ruling authority of his Christ, have now come, because the accuser^[24] of our brothers and sisters, the one who accuses them^[25] day and night before our God, has been thrown down^[26] (Luke 10:17-20). But they overcame (ἐνίκησαν, another form of νικάω) him by the blood of the Lamb and by the word of their testimony, and they did not love their lives so much that they were afraid to die (Romans 6:1-23).

The next definition of τίθημι is: “to designate as, categorize as.” Paul wrote believers in Rome (Romans 8:1-4 NET):

There is therefore now no condemnation for those who are in Christ Jesus.^[27] For the law of the life-giving Spirit (τοῦ πνεύματος τῆς ζωῆς) in Christ Jesus has set you^[28] free from the law of sin and death. 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 in us, who do not walk according to the flesh but according to the Spirit.

Apparently (NET note 1) on two separate occasions in the past, scribes added the final phrases of verse 4—μὴ κατὰ σάρκα περιπατοῦσιν (who do not walk according to the flesh) and ἀλλὰ κατὰ πνεῦμα (but according to the Spirit)—as appositive phrases to ἐν Χριστῷ Ἰησοῦ (in Christ Jesus) in verse 1. I don’t doubt this is what Paul and the Holy Spirit meant by the phrase in Christ Jesus. It only becomes problematic if one ignores the hard-won experience by which Paul confirmed that There is therefore now no condemnation, and is led in the name of Christ away from the Holy Spirit back to one’s own efforts to obey the law in the flesh.

So here is another important designation or category (Romans 7:14-20 NET):

For we know that the law is spiritual—but I am unspiritual,^[29] sold into slavery to sin. For I don’t understand what I am doing. For I do not do what I want—instead, I do what I hate. But if I do what I don’t want, I agree that the law is good (καλός). But now it is no longer me doing it, but^[30] sin that lives (οἰκοῦσα, a form of οἰκέω) in me. For I know that nothing good lives (οἰκεῖ, another form of οἰκέω) in me, that is, in my flesh. For I want to do the good, but I cannot do it. For I do not do the good I want, but I do the very evil I do not want! Now if I do what I do not want, it is no longer me doing it but sin that lives (οἰκοῦσα, a form of οἰκέω) in me [Table].

The next definition of τίθημι is: “to appoint (someone) (e.g., to make him a prophet, put a king on a throne).” Paul wrote to believers in Thessalonica (1 Thessalonians 5:9-11 NET):

For God did not destine us for wrath (Romans 1:18-32) but^[31] for gaining salvation through our Lord Jesus Christ. He died for us so that whether we are alert or asleep, we will come to life (ζήσωμεν, a form of ζάω; KJV: live) together with him. Therefore encourage one another and build up each other, just as you are in fact doing.

The next definition is: “to direct (someone) to do (something).” Jesus commanded his disciples (John 15:4, 5 NET):

Remain in me, and I will remain in you. Just as the branch cannot bear fruit by itself, unless it remains^[32] in the vine, so neither can you unless you remain^[33] in me [Table].

“I am the vine; you are the branches. The one who remains (John 15:9-17) in me—and I in him—bears much fruit (Galatians 5:16-26) because apart from me you can accomplish nothing.

The next definition of τίθημι is: “to entrust (something) to (someone).” Paul wrote to Timothy (2 Timothy 1:11-14):

For this gospel I was appointed a preacher and apostle and teacher.^[34] Because of this, in fact, I suffer as I do. But I am not ashamed because I know the one in whom my faith is set and I am convinced that he is able to protect what has been entrusted to me until that day. Hold to the standard of sound words that you heard from me and do so with the faith and love (Galatians 5:22, 23) that are in Christ Jesus. Protect that good thing (καλὴν, a form of καλός) entrusted to you,^[35] through the Holy Spirit who lives (ἐνοικοῦντος, a form of ἐνοικέω) within us.

The next definition is: “to allow (something to happen).” Jesus said (Matthew 5:15, 16 NET):

People do not light a lamp and put it under a basket but on a lampstand, and it gives light to all in the house. In the same way, let your light shine before people, so that they can see your good (καλὰ, another form of καλός) deeds and give honor to your Father in heaven.

The next definition of τίθημι is: “to make a name for (someone).” Paul expounded to believers in Philippi the result of Jesus’ obedience to the point of death—even death on a cross! (Philippians 2:9-11 NET):

As a result God highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee will bow—in heaven and on earth and under the earth—and every tongue confess that Jesus Christ is Lord to the glory of God the Father.

The final definition is: “to put (someone) in (a place) (e.g., to put him in jail).” Paul wrote to believers in Colossae (Colossians 1:13, 14 NET):

He [God, the Father] delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins [Table].

So who are the sheep for whom the good shepherd lays down (KJV: giveth) his soul/life? My sheep listen^[36] to my voice, Jesus said (John 10:27-30 NET):

and I know them, and they follow me. I give them eternal life (ζωὴν αἰώνιον), and they will never perish; no one will snatch (ἁρπάσει, another form of ἁρπάζω) them from my hand. My Father, who^[37] has given them to me, is greater^[38] than all, and no one can snatch (ἁρπάζειν, another form of ἁρπάζω) them from my^[39] Father’s hand. The Father and I are one.

Tables comparing Psalm 22:13 in the Tanakh, KJV and NET, and comparing Psalm 22:13 (21:14) in the Septuagint (BLB and Elpenor), and tables comparing Revelation 13:6; James 3:5, 6; John 10:12, 13; Ephesians 2:3; 2:7; 2:17; 2:19; 2:21; 2 Corinthians 5:3-5; Revelation 3:7; 3:11-12; 12:10; Romans 8:1, 2; 7:14; 7:17; 1 Thessalonians 5:9; 2 Timothy 1:11; 1:14; John 10:27; 10:29 and Matthew 6:10 in the NET and KJV follow.

Psalm 22:13 (Tanakh)	Psalm 22:13 (KJV)	Psalm 22:13 (NET)
They gaped upon me with their mouths, as a ravening and a roaring lion.	They gaped upon me with their mouths, as a ravening and a roaring lion.	They open their mouths to devour me like a roaring lion that rips its prey.

Psalm 22:13 (Septuagint BLB)	Psalm 21:14 (Septuagint Elpenor)
ἤνοιξαν ἐπ᾽ ἐμὲ τὸ στόμα αὐτῶν ὡς λέων ὁ ἁρπάζων καὶ ὠρυόμενος	ἤνοιξαν ἐπ᾿ ἐμὲ τὸ στόμα αὐτῶν ὡς λέων ἁρπάζων καὶ ὠρυόμενος
Psalm 21:14 (NETS)	Psalm 21:14 (English Elpenor)
they opened their mouth at me, like a lion that ravens and roars.	They have opened their mouth against me, as a ravening and roaring lion.

Revelation 13:6 (NET)	Revelation 13:6 (KJV)
So the beast opened his mouth to blaspheme against God—to blaspheme both his name and his dwelling place, that is, those who dwell in heaven.	And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἤνοιξεν τὸ στόμα αὐτοῦ εἰς βλασφημίας πρὸς τὸν θεὸν βλασφημῆσαι τὸ ὄνομα αὐτοῦ καὶ τὴν σκηνὴν αὐτοῦ, τοὺς ἐν τῷ οὐρανῷ σκηνοῦντας	και ηνοιξεν το στομα αυτου εις βλασφημιαν προς τον θεον βλασφημησαι το ονομα αυτου και την σκηνην αυτου και τους εν τω ουρανω σκηνουντας	και ηνοιξεν το στομα αυτου εις βλασφημιαν προς τον θεον βλασφημησαι το ονομα αυτου και την σκηνην αυτου τους εν τω ουρανω σκηνουντας

James 3:5, 6 (NET)	James 3:5, 6 (KJV)
So, too, the tongue is a small part of the body, yet it has great pretensions. Think how small a flame sets a huge forest ablaze.	Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ μεγάλα αὐχεῖ. ἰδοὺ ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει	ουτως και η γλωσσα μικρον μελος εστιν και μεγαλαυχει ιδου ολιγον πυρ ηλικην υλην αναπτει	ουτως και η γλωσσα μικρον μελος εστιν και μεγαλαυχει ιδου ολιγον πυρ ηλικην υλην αναπτει

And the tongue is a fire! The tongue represents the world of wrongdoing among the parts of our bodies. It pollutes the entire body and sets fire to the course of human existence—and is set on fire by hell.

And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἡ γλῶσσα πῦρ· ὁ κόσμος τῆς ἀδικίας ἡ γλῶσσα καθίσταται ἐν τοῖς μέλεσιν ἡμῶν, ἡ σπιλοῦσα ὅλον τὸ σῶμα καὶ φλογίζουσα τὸν τροχὸν τῆς γενέσεως καὶ φλογιζομένη ὑπὸ τῆς γεέννης	και η γλωσσα πυρ ο κοσμος της αδικιας ουτως η γλωσσα καθισταται εν τοις μελεσιν ημων η σπιλουσα ολον το σωμα και φλογιζουσα τον τροχον της γενεσεως και φλογιζομενη υπο της γεεννης	και η γλωσσα πυρ ο κοσμος της αδικιας ουτως η γλωσσα καθισταται εν τοις μελεσιν ημων η σπιλουσα ολον το σωμα και φλογιζουσα τον τροχον της γενεσεως και φλογιζομενη υπο της γεεννης

John 10:12, 13 (NET)	John 10:12, 13 (KJV)
The hired hand, who is not a shepherd and does not own sheep, sees the wolf coming and abandons the sheep and runs away. So the wolf attacks the sheep and scatters them.	But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ μισθωτὸς καὶ οὐκ ὢν ποιμήν, οὗ οὐκ ἔστιν τὰ πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον καὶ ἀφίησιν τὰ πρόβατα καὶ φεύγει – καὶ ὁ λύκος ἁρπάζει αὐτὰ καὶ σκορπίζει	ο μισθωτος δε και ουκ ων ποιμην ου ουκ εισιν τα προβατα ιδια θεωρει τον λυκον ερχομενον και αφιησιν τα προβατα και φευγει και ο λυκος αρπαζει αυτα και σκορπιζει τα προβατα	ο μισθωτος δε και ουκ ων ποιμην ου ουκ εισιν τα προβατα ιδια θεωρει τον λυκον ερχομενον και αφιησιν τα προβατα και φευγει και ο λυκος αρπαζει αυτα και σκορπιζει τα προβατα

Because he is a hired hand and is not concerned about the sheep, he runs away.

The hireling fleeth, because he is an hireling, and careth not for the sheep.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτι μισθωτός ἐστιν καὶ οὐ μέλει αὐτῷ περὶ τῶν προβάτων	ο δε μισθωτος φευγει οτι μισθωτος εστιν και ου μελει αυτω περι των προβατων	ο δε μισθωτος φευγει οτι μισθωτος εστιν και ου μελει αυτω περι των προβατων

Ephesians 2:3 (NET)	Ephesians 2:3 (KJV)
among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath even as the rest…	Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημεν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί	εν οις και ημεις παντες ανεστραφημεν ποτε εν ταις επιθυμιαις της σαρκος ημων ποιουντες τα θεληματα της σαρκος και των διανοιων και ημεν τεκνα φυσει οργης ως και οι λοιποι	εν οις και ημεις παντες ανεστραφημεν ποτε εν ταις επιθυμιαις της σαρκος ημων ποιουντες τα θεληματα της σαρκος και των διανοιων και ημεν τεκνα φυσει οργης ως και οι λοιποι

Ephesians 2:7 (NET)	Ephesians 2:7 (KJV)
to demonstrate in the coming ages the surpassing wealth of his grace in kindness toward us in Christ Jesus.	That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφ᾿ ἡμᾶς ἐν Χριστῷ Ἰησοῦ	ινα ενδειξηται εν τοις αιωσιν τοις επερχομενοις τον υπερβαλλοντα πλουτον της χαριτος αυτου εν χρηστοτητι εφ ημας εν χριστω ιησου	ινα ενδειξηται εν τοις αιωσιν τοις επερχομενοις τον υπερβαλλοντα πλουτον της χαριτος αυτου εν χρηστοτητι εφ ημας εν χριστω ιησου

Ephesians 2:17 (NET)	Ephesians 2:17 (KJV)
And he came and preached peace to you who were far off and peace to those who were near,	And came and preached peace to you which were afar off, and to them that were nigh.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς	και ελθων ευηγγελισατο ειρηνην υμιν τοις μακραν και τοις εγγυς	και ελθων ευηγγελισατο ειρηνην υμιν τοις μακραν και τοις εγγυς

Ephesians 2:19 (NET)	Ephesians 2:19 (KJV)
So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God’s household,	Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
῎Αρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι ἀλλὰ ἐστὲ συμπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ	αρα ουν ουκετι εστε ξενοι και παροικοι αλλα συμπολιται των αγιων και οικειοι του θεου	αρα ουν ουκετι εστε ξενοι και παροικοι αλλα συμπολιται των αγιων και οικειοι του θεου

Ephesians 2:21 (NET)	Ephesians 2:21 (KJV)
In him the whole building, being joined together, grows into a holy temple in the Lord,	In whom all the building fitly framed together groweth unto an holy temple in the Lord:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ,	εν ω πασα η οικοδομη συναρμολογουμενη αυξει εις ναον αγιον εν κυριω	εν ω πασα οικοδομη συναρμολογουμενη αυξει εις ναον αγιον εν κυριω

2 Corinthians 5:3-5 (NET)	2 Corinthians 5:3-5 (KJV)
if indeed, after we have put on our heavenly house, we will not be found naked.	If so be that being clothed we shall not be found naked.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἴ γε καὶ \|ἐνδυσάμενοι\| οὐ γυμνοὶ εὑρεθησόμεθα	ειγε και ενδυσαμενοι ου γυμνοι ευρεθησομεθα	ειγε και ενδυσαμενοι ου γυμνοι ευρεθησομεθα

For we groan while we are in this tent, since we are weighed down, because we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life.

For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ γὰρ οἱ ὄντες ἐν τῷ σκήνει στενάζομεν βαρούμενοι, ἐφ᾿ ᾧ οὐ θέλομεν ἐκδύσασθαι ἀλλ᾿ ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς	και γαρ οι οντες εν τω σκηνει στεναζομεν βαρουμενοι επειδη ου θελομεν εκδυσασθαι αλλ επενδυσασθαι ινα καταποθη το θνητον υπο της ζωης	και γαρ οι οντες εν τω σκηνει στεναζομεν βαρουμενοι εφ ω ου θελομεν εκδυσασθαι αλλ επενδυσασθαι ινα καταποθη το θνητον υπο της ζωης

Now the one who prepared us for this very purpose is God, who gave us the Spirit as a down payment.

Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο θεός, ὁ δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ πνεύματος	ο δε κατεργασαμενος ημας εις αυτο τουτο θεος ο και δους ημιν τον αρραβωνα του πνευματος	ο δε κατεργασαμενος ημας εις αυτο τουτο θεος ο και δους ημιν τον αρραβωνα του πνευματος

Revelation 3:7 (NET)	Revelation 3:7 (KJV)
“To the angel of the church in Philadelphia write the following: “This is the solemn pronouncement of the Holy One, the True One, who holds the key of David, who opens doors no one can shut, and shuts doors no one can open:	And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ τῷ ἀγγέλῳ τῆς ἐν Φιλαδελφείᾳ ἐκκλησίας γράψον Τάδε λέγει ὁ ἅγιος, ὁ ἀληθινός, ὁ ἔχων τὴν κλεῖν Δαυίδ, ὁ ἀνοίγων καὶ οὐδεὶς κλείσει καὶ κλείων καὶ οὐδεὶς ἀνοίγει	και τω αγγελω της εν φιλαδελφεια εκκλησιας γραψον ταδε λεγει ο αγιος ο αληθινος ο εχων την κλειδα του δαβιδ ο ανοιγων και ουδεις κλειει και κλειει και ουδεις ανοιγει	και τω αγγελω της εν φιλαδελφεια εκκλησιας γραψον ταδε λεγει ο αγιος ο αληθινος ο εχων την κλειν του δαυιδ ο ανοιγων και ουδεις κλεισει αυτην ει μη ο ανοιγων και ουδεις ανοιξει

Revelation 3:11, 12 (NET)	Revelation 3:11, 12 (KJV)
I am coming soon. Hold on to what you have so that no one can take away your crown.	Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔρχομαι ταχύ· κράτει ὃ ἔχεις, ἵνα μηδεὶς λάβῃ τὸν στέφανον σου	ιδου ερχομαι ταχυ κρατει ο εχεις ινα μηδεις λαβη τον στεφανον σου	ερχομαι ταχυ κρατει ο εχεις ινα μηδεις λαβη τον στεφανον σου

The one who conquers I will make a pillar in the temple of my God, and he will never depart from it. I will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), and my new name as well.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὁ νικῶν ποιήσω αὐτὸν στῦλον ἐν τῷ ναῷ τοῦ θεοῦ μου καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι καὶ γράψω ἐπ᾿ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου καὶ τὸ ὄνομα τῆς πόλεως τοῦ θεοῦ μου (τῆς καινῆς Ἰερουσαλὴμ ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ μου), καὶ τὸ ὄνομα μου τὸ καινόν	ο νικων ποιησω αυτον στυλον εν τω ναω του θεου μου και εξω ου μη εξελθη ετι και γραψω επ αυτον το ονομα του θεου μου και το ονομα της πολεως του θεου μου της καινης ιερουσαλημ η καταβαινουσα εκ του ουρανου απο του θεου μου και το ονομα μου το καινον	ο νικων ποιησω αυτον στυλον εν τω ναω του θεου μου και εξω ου μη εξελθη ετι και γραψω επ αυτον το ονομα του θεου μου και το ονομα της πολεως του θεου μου της καινης ιερουσαλημ η καταβαινει εκ του ουρανου απο του θεου μου και το ονομα μου το καινον

Revelation 12:10 (NET)	Revelation 12:10 (KJV)
Then I heard a loud voice in heaven saying, “The salvation and the power and the kingdom of our God, and the ruling authority of his Christ, have now come, because the accuser of our brothers and sisters, the one who accuses them day and night before our God, has been thrown down.	And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἤκουσα φωνὴν μεγάλην ἐν τῷ οὐρανῷ λέγουσαν ἄρτι ἐγένετο ἡ σωτηρία καὶ ἡ δύναμις καὶ ἡ βασιλεία τοῦ θεοῦ ἡμῶν καὶ ἡ ἐξουσία τοῦ χριστοῦ αὐτοῦ, ὅτι ἐβλήθη ὁ κατήγωρ τῶν ἀδελφῶν ἡμῶν, ὁ κατηγορῶν αὐτοὺς ἐνώπιον τοῦ θεοῦ ἡμῶν ἡμέρας καὶ νυκτός	και ηκουσα φωνην μεγαλην λεγουσαν εν τω ουρανω αρτι εγενετο η σωτηρια και η δυναμις και η βασιλεια του θεου ημων και η εξουσια του χριστου αυτου οτι κατεβληθη ο κατηγορος των αδελφων ημων ο κατηγορων αυτων ενωπιον του θεου ημων ημερας και νυκτος	και ηκουσα φωνην μεγαλην εν τω ουρανω λεγουσαν αρτι εγενετο η σωτηρια και η δυναμις και η βασιλεια του θεου ημων και η εξουσια του χριστου αυτου οτι εβληθη ο κατηγορος των αδελφων ημων ο κατηγορων αυτων ενωπιον του θεου ημων ημερας και νυκτος

Romans 8:1, 2 (NET)	Romans 8:1, 2 (KJV)
There is therefore now no condemnation for those who are in Christ Jesus.	There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ.	ουδεν αρα νυν κατακριμα τοις εν χριστω ιησου μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα	ουδεν αρα νυν κατακριμα τοις εν χριστω ιησου μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα

For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death.

For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσεν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου	ο γαρ νομος του πνευματος της ζωης εν χριστω ιησου ηλευθερωσεν με απο του νομου της αμαρτιας και του θανατου	ο γαρ νομος του πνευματος της ζωης εν χριστω ιησου ηλευθερωσεν με απο του νομου της αμαρτιας και του θανατου

Romans 7:14 (NET)	Romans 7:14 (KJV)
For we know that the law is spiritual—but I am unspiritual, sold into slavery to sin.	For we know that the law is spiritual: but I am carnal, sold under sin.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν, ἐγὼ δὲ σάρκινος εἰμι πεπραμένος ὑπὸ τὴν ἁμαρτίαν	οιδαμεν γαρ οτι ο νομος πνευματικος εστιν εγω δε σαρκικος ειμι πεπραμενος υπο την αμαρτιαν	οιδαμεν γαρ οτι ο νομος πνευματικος εστιν εγω δε σαρκικος ειμι πεπραμενος υπο την αμαρτιαν

Romans 7:17 (NET)	Romans 7:17 (KJV)
But now it is no longer me doing it, but sin that lives in me.	Now then it is no more I that do it, but sin that dwelleth in me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ \|οἰκοῦσα\| ἐν ἐμοὶ ἁμαρτία.	νυνι δε ουκετι εγω κατεργαζομαι αυτο αλλ η οικουσα εν εμοι αμαρτια	νυνι δε ουκετι εγω κατεργαζομαι αυτο αλλ η οικουσα εν εμοι αμαρτια

1 Thessalonians 5:9 (NET)	1 Thessalonians 5:9 (KJV)
For God did not destine us for wrath but for gaining salvation through our Lord Jesus Christ.	For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτι οὐκ ἔθετο ἡμᾶς ὁ θεὸς εἰς ὀργὴν ἀλλὰ εἰς περιποίησιν σωτηρίας διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ \|Χριστοῦ\|	οτι ουκ εθετο ημας ο θεος εις οργην αλλ εις περιποιησιν σωτηριας δια του κυριου ημων ιησου χριστου	οτι ουκ εθετο ημας ο θεος εις οργην αλλ εις περιποιησιν σωτηριας δια του κυριου ημων ιησου χριστου

2 Timothy 1:11 (NET)	2 Timothy 1:11 (KJV)
For this gospel I was appointed a preacher and apostle and teacher.	Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος καὶ διδάσκαλος	εις ο ετεθην εγω κηρυξ και αποστολος και διδασκαλος εθνων	εις ο ετεθην εγω κηρυξ και αποστολος και διδασκαλος εθνων

2 Timothy 1:14 (NET)	2 Timothy 1:14 (KJV)
Protect that good thing entrusted to you, through the Holy Spirit who lives within us.	That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τὴν καλὴν παραθήκην φύλαξον διὰ πνεύματος ἁγίου τοῦ ἐνοικοῦντος ἐν ἡμῖν	την καλην παρακαταθηκην φυλαξον δια πνευματος αγιου του ενοικουντος εν ημιν	την καλην παραθηκην φυλαξον δια πνευματος αγιου του ενοικουντος εν ημιν

John 10:27 (NET)	John 10:27 (KJV)
My sheep listen to my voice, and I know them, and they follow me.	My sheep hear my voice, and I know them, and they follow me:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούουσιν, καγὼ γινώσκω αὐτὰ καὶ ἀκολουθοῦσιν μοι	τα προβατα τα εμα της φωνης μου ακουει καγω γινωσκω αυτα και ακολουθουσιν μοι	τα προβατα τα εμα της φωνης μου ακουει καγω γινωσκω αυτα και ακολουθουσιν μοι

John 10:29 (NET)	John 10:29 (KJV)
My Father, who has given them to me, is greater than all, and no one can snatch them from my Father’s hand.	My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ πατήρ μου ὃ δέδωκεν μοι πάντων μεῖζον ἐστιν, καὶ οὐδεὶς δύναται ἁρπάζειν ἐκ τῆς χειρὸς τοῦ πατρός	ο πατηρ μου ος δεδωκεν μοι μειζων παντων εστιν και ουδεις δυναται αρπαζειν εκ της χειρος του πατρος μου	ο πατηρ μου ος δεδωκεν μοι μειζων παντων εστιν και ουδεις δυναται αρπαζειν εκ της χειρος του πατρος μου

Matthew 6:10 (NET)	Matthew 6:10 (KJV)
may your kingdom come, may your will be done on earth as it is in heaven.	Thy kingdom come. Thy will be done in earth, as it is in heaven.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐλθέτω ἡ βασιλεία σου γενηθήτω τὸ θέλημα σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς	ελθετω η βασιλεια σου γενηθητω το θελημα σου ως εν ουρανω και επι της γης	ελθετω η βασιλεια σου γενηθητω το θελημα σου ως εν ουρανω και επι της γης

Psalm 22, Part 6

Back to Forgiveness and my Religious Mind

Back to The Will of God – Jesus, Part 1

Back to Romans, Part 17

Back to Funeral, Part 3

Back to Westworld, Part 4

Back to The Book of Life, Part 1

Back to The Book of Life, Part 2

Back to The New Covenant, Part 3

Back to Christianity, Part 2

Back to The Day of the Lord, Part 1

Back to A Shadow of the Good Things, Part 8

Back to A Shadow of the Good Things, Part 9

Back to The Day of the Lord, Part 7

Back to A Shadow of the Good Things, Part 10

^[1] The NET parallel Greek text and NA²⁸ had βλασφημίας here, where the Stephanus Textus Receptus and Byzantine Majority Text had βλασφημιαν (KJV: blasphemy).

^[2] The Stephanus Textus Receptus had και (KJV: and) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not. So them that dwell in heaven was translated in the KJV as a third item to blaspheme rather than as an appositive phrase of his dwelling place; e.g., may your will be done on earth as it is in heaven (Matthew 6:10b NET).

^[3] The NET parallel Greek text and NA²⁸ had μεγάλα αὐχεῖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεγαλαυχει (KJV: boasteth great things).

^[4] The NET parallel Greek text and NA²⁸ had ἡλίκον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ολιγον (KJV: a little).

^[5] The Stephanus Textus Receptus and Byzantine Majority Text had ουτως (KJV: so) following wrongdoing (KJV: iniquity). The NET parallel Greek text and NA²⁸ did not.

^[6] James 3:5, 6 (NET)

^[7] Matthew 15:18-20a (NET)

^[8] Galatians 5:19-21 (NET) Table

^[9] The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: But) here. The NET parallel Greek text and NA²⁸ did not.

^[10] The NET parallel Greek text and NA²⁸ had ἔστιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εισιν (KJV: are).

^[11] The Stephanus Textus Receptus and Byzantine Majority Text had τα προβατα (KJV: the sheep) here. The NET parallel Greek text and NA²⁸ did not.

^[12] The Stephanus Textus Receptus and Byzantine Majority Text had ο δε μισθωτος φευγει (KJV: The hireling fleeth) preceding this clause. The NET parallel Greek text and NA²⁸ did not.

^[13] The NET parallel Greek text and NA²⁸ had ἤμεθα here, where the Stephanus Textus Receptus and Byzantine Majority Text had ημεν.

^[14] The NET parallel Greek text and NA²⁸ had τὸ ὑπερβάλλον πλοῦτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had τον υπερβαλλοντα πλουτον (KJV: the exceeding riches).

^[15] The NET parallel Greek text and NA²⁸ had εἰρήνην here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[16] The NET parallel Greek text and NA²⁸ had ἐστὲ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[17] The Stephanus Textus Receptus had the article η preceding building. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[18] The NET parallel Greek text and NA²⁸ had εἴ γε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειγε (KJV: If so be that).

^[19] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐφ᾿ ᾧ here, where the Stephanus Textus Receptus had επειδη (KJV: for that).

^[20] The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: also) preceding gave (KJV: hath given). The NET parallel Greek text and NA²⁸ did not.

^[21] Revelation 3:7a

^[22] The Stephanus Textus Receptus had ιδου (KJV: Behold) at the beginning of this clause. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[23] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had καταβαίνουσα here, where the Byzantine Majority Text had καταβαινει.

^[24] The NET parallel Greek text and NA²⁸ had κατήγωρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατηγορος.

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

^[26] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐβλήθη here, where the Stephanus Textus Receptus had κατεβληθη (KJV: is cast down).

^[27] The Stephanus Textus Receptus and Byzantine Majority Text had μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα (KJV: who walk not after the flesh, but after the Spirit) here. The NET parallel Greek text and NA²⁸ did not.

^[28] The NET parallel Greek text and NA²⁸ had σε here, where the Stephanus Textus Receptus and Byzantine Majority Text had με (KJV: me).

^[29] The NET parallel Greek text and NA²⁸ had σάρκινος here, where the Stephanus Textus Receptus and Byzantine Majority Text had σαρκικος (KJV: carnal).

^[30] The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ’.

^[31] The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ’.

^[32] The NET parallel Greek text and NA²⁸ had μένῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεινη (KJV: abide).

^[33] The NET parallel Greek text and NA²⁸ had μένητε here, where the Stephanus Textus Receptus and Byzantine Majority Tex had μεινητε (KJV: abide).

^[34] The Stephanus Textus Receptus and Byzantine Majority Text had εθνων (KJV: of the Gentiles) here. The NET parallel Greek text and NA²⁸ did not.

^[35] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had παραθήκην here, where the Stephanus Textus Receptus had παρακαταθηκην (KJV: which was committed unto thee).

^[36] The NET parallel Greek text and NA²⁸ had ἀκούουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Tex had ακουει (KJV: hear).

^[37] The NET parallel Greek text and NA²⁸ had ὃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ος (KJV: which).

^[38] The NET parallel Greek text and NA²⁸ had μεῖζον here, where the Stephanus Textus Receptus and Byzantine Majority Text had μειζων.

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

Atonement, Part 4

Posted on August 26, 2018 by admin

I’ll continue to consider y^ehôvâh’s (יהוה) instruction to Moses: They^[1] are to eat those things by which atonement (kâphar, כפר; Septuagint: ἡγιάσθησαν, a form of ἁγιάζω) was made to consecrate and to set them apart, but no one else may eat them, for they are holy.^[2] The atonement of Aaron and his sons continued:

Exodus 29:10-14 (NET)	Leviticus 8:14-17 (NET)
You are to present the bull at the front of the tent of meeting, and Aaron and his sons are to put their hands on the head of the bull.	Then [Moses] brought near the sin offering (chaṭṭâʼâh, החטאת; Septuagint: ἁμαρτίας, a form of ἁμαρτία) bull and Aaron and his sons laid their hands on the head of the sin offering (chaṭṭâʼâh, החטאת; Septuagint: ἁμαρτίας, a form of ἁμαρτία) bull,
You are to kill the bull before the Lord at the entrance to the tent of meeting	and he slaughtered it. Moses then took the blood and put it all around on the horns of the altar with his finger and decontaminated the altar, and he poured out the rest of the blood at the base of the altar and so consecrated (qâdash, ויקדשהו; Septuagint: ἡγίασεν, another form of ἁγιάζω) it to make atonement (kâphar, לכפר; Septuagint: ἐξιλάσασθαι, a form of ἐξιλάσκομαι) on it.
and take some of the blood of the bull and put it on the horns of the altar with your finger; all the rest of the blood you are to pour out at the base of the altar.
You are to take all the fat that covers the entrails, and the lobe that is above the liver, and the two kidneys and the fat that is on them, and burn them on the altar.	Then he took all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat, and Moses offered it all up in smoke on the altar,
But the meat of the bull, its skin, and its dung you are to burn up outside the camp. It is the purification offering (chaṭṭâʼâh, חטאת; Septuagint: ἁμαρτίας, a form of ἁμαρτία).	but the rest of the bull – its hide, its flesh, and its dung – he completely burned up outside the camp just as the Lord (y^ehôvâh, יהוה) had commanded Moses.

The sin offering bull was eaten by no one. The Hebrew word translated holy in the clause for they are holy was קדש (qôdesh). In the Septuagint קדש (qôdesh) was translated ἅγια (a form of ἅγιος).

But now Christ has come as the high priest of the good things to come.^[3] He passed through the greater and more perfect tent not made with hands, that is, not of this creation, and he entered once for all into the most holy place (ἅγια, a form of ἅγιος) not by the blood of goats and calves but by his own blood, and so he himself secured eternal redemption.^[4]

The Greek word translated more perfect was τελειοτέρας (a form of τέλειος). Later in the same chapter the author located that more perfect tent beyond the phrase not of this creation (Hebrews 9:24-28 NET):

For Christ did not enter a sanctuary (ἅγια, a form of ἅγιος) made with hands – the representation of the true sanctuary – but into heaven itself, and he appears now in God’s presence for us. And he did not enter to offer himself again and again, the way the high priest enters the sanctuary (ἅγια, a form of ἅγιος) year after year with blood that is not his own, for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice. And just as people are appointed to die once, and then to face judgment, so also, after Christ was offered once to bear the sins of many, to those who eagerly await him he will appear a second time, not to bear sin but to bring salvation.

I got a little obsessed (See Table1 below) convincing myself that πολλῶν ἀνενεγκεῖν ἁμαρτίας (to bear the sins of many) was the referent of χωρὶς ἁμαρτίας, but did eventually come to the conclusion that not to bear sin was a better translation of χωρὶς ἁμαρτίας than the more literal without sin (KJV).^[5] The phrase to bear (ἀνενεγκεῖν, a form of ἀναφέρω) the sins of many was an allusion to Isaiah’s prophecy.

Isaiah 53:12 (NET)	Hebrews 9:28 (NET Parallel Greek)	Isaiah 53:12 (Septuagint)	Isaiah 53:12 (Tanakh)
…he lifted up the sin of many…	πολλῶν ἀνενεγκεῖν^[6] ἁμαρτίας	ἁμαρτίας πολλῶν ἀνήνεγκεν^[7]	…he bare the sin of many…

The Hebrew word translated ἀνήνεγκεν in the Septuagint was נשׁא (nâśâʼ), which brought me back to the long name of God: And HaShem passed by before him, and proclaimed: ‘The HaShem, HaShem, G-d, merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy unto the thousandth generation, forgiving (nâśâʼ, נשׁא; Septuagint: ἀφαιρῶν, a form of ἀφαιρέω) iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’^[8] The author of Hebrews concluded (Hebrews 10:15-18 NET):

And the Holy Spirit also witnesses to us, for after saying,^[9] “This is the covenant that I will establish with them after those days, says the Lord. I will put my laws on their hearts and I will inscribe them on their minds,”^[10] then he says, “Their sins and their lawless deeds I will remember^[11] no longer.” Now where there is forgiveness of these, there is no longer any offering for sin.

Dear friends, we are God’s children now, John wrote, and what we will be has not yet been revealed. We know^[12] that whenever it is revealed we will be like him, because we will see him just as he is. And everyone who has this hope focused on him purifies himself, just as Jesus is pure.^[13] The Greek word translated purifies was ἁγνίζει (a form of ἁγνίζω). It had a very specific meaning. Now the Jewish feast of Passover was near, and many people went up to Jerusalem from the rural areas before the Passover to cleanse (ἁγνίσωσιν, another form of ἁγνίζω) themselves ritually.^[14]

There were rituals to perform. We have four men who have taken a vow, the brothers in Jerusalem instructed Paul, take them and purify (ἁγνίσθητι, another form of ἁγνίζω) yourself along with them and pay their expenses, so that they may have their heads shaved.^[15] Then Paul took the men the next day, and after he had purified (ἁγνισθείς, another form of ἁγνίζω) himself along with them, he went to the temple and gave notice of the completion of the days of purification (ἁγνισμοῦ, a form of ἁγνισμός), when the sacrifice would be offered for each of them.^[16] But I will strongly suggest that those rituals relate only tangentially to John’s use of ἁγνίζει above.

You have purified (ἡγνικότες, another form of ἁγνίζω) your souls by obeying (ὑπακοῇ, a form of ὑπακοή) the truth,^[17] Peter wrote. The Stephanus Textus Receptus and the Byzantine Majority Text had δια πνευματος here as well, translated through the Spirit (KJV). The clue John left that he meant something other than established ritual was καθώς ἐστιν (literally, “just as he is”), translated just as Jesus is pure. To walk just as Jesus walked is to be led by the Holy Spirit. For all who are led by the Spirit of God are the sons of God.^[18] But I say, live by the Spirit and you will not carry out the desires of the flesh.^[19]

John described a new covenant purification ritual, if you will, previously (1 John 1:8-2:2 NET):

If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us. But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness. If we say we have not sinned, we make him a liar and his word is not in us. (My little children, I am writing these things to you so that you may not sin.) But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous One, and he himself is the atoning sacrifice for our sins, and not only for our sins but also for the whole world.

Everyone who practices sin also practices lawlessness, John continued, indeed, sin is lawlessness. And you know that Jesus was revealed to take away sins,^[20] and in him there is no sin. Everyone who resides in him does not sin; everyone who sins has neither seen him nor known him. Little children, let no one deceive you: The one who practices righteousness is righteous, just as Jesus is righteous.^[21] The Greek words translated practices above were not forms of πράσσω but forms of ποιέω. The one who [does] (ποιῶν, a form of ποιέω) righteousness is righteous, just as Jesus is righteous.

The One who does righteousness is the Holy Spirit. He fills the new human born of God from above with God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness^[22] and self-control.^[23] By his will we have been made holy^[24] through the offering of the body of Jesus Christ once for all.^[25] And the second point is like it: The “God of peace…will in fact do (ποιήσει, another form of ποιέω) this”:^[26] make you completely holy and [keep] your spirit and soul and body…entirely blameless at the coming of our Lord Jesus Christ^[27] because He is trustworthy (πιστὸς, a form of πιστός). I want to be one who [does] (ποιῶν, a form of ποιέω) the truth [who] comes to the light, so that it may be plainly evident that [my] deeds have been done in God.^[28]

The one who practices sin is of the devil, John continued, because the devil has been sinning from the beginning. For this purpose the Son of God was revealed: to destroy the works of the devil. Everyone who has been fathered by God does not practice (ποιεῖ, another form of ποιέω) sin, because God’s seed resides in him, and thus he is not able to sin, because he has been fathered by God.^[29]

The one who [does] (ποιεῖ, another form of ποιέω) sin is of the devil. This is the old human: You were taught with reference to your former way of life to lay aside the old (παλαιὸν, a form of παλαιός) [human] (ἄνθρωπον, a form of ἄνθρωπος) who is being corrupted in accordance with deceitful desires, to be renewed in the spirit of your mind, and to put on the new (καινὸν, a form of καινός) [human] (ἄνθρωπον, a form of ἄνθρωπος) who has been created in God’s image – in righteousness and holiness that comes from truth.^[30] So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.^[31]

Though the new human is not able to sin, because he has been fathered by God, at any given moment one born from above might revert to walking according to the flesh, the old human, sin personified (Romans 7:14-23; 8:1-4 NET):

For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin. For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate. But if I do what I don’t want, I agree that the law is good. But now it is no longer me doing it, but sin that lives in me. For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot^[32] do it. For I do not do the good I want, but I do the very evil I do not want! Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

So, I find the law that when I want to do good, evil is present with me. For I delight in the law of God in my inner being. But I see a different law in my members waging war against the law of my mind and making me captive to^[33] the law of sin that is in my members…

There is therefore now no condemnation for those who are in Christ Jesus.^[34] For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death. 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 in us, who do not walk according to the flesh but according to the Spirit.

Endure your suffering as discipline,^[35] the author of Hebrews wrote. Actually, your suffering was added by the translators. The NET parallel Greek text and the Byzantine Majority Text began with εἰς. A more literal translation would be “Into (or, unto) discipline endure.” (The Stephanus Textus Receptus began with ει, translated If ye endure chastening.) What one endures unto discipline was clearer a few verses prior (Hebrews 12:3 NET):

Think of him who endured such opposition against himself^[36] by sinners, so that you may not grow weary in your souls and give up.

When I think of Jesus I think of others in opposition to Him, the sin in his own flesh was so marvelously controlled. The old human has been the most obvious, nearest and dearest sinner whose opposition has been mine to endure.

A table of the occurrences of χωρὶς in the New Testament and its translation in the NET and KJV, and nine tables comparing Hebrews 9:24-28; 1 John 3:2-9; Galatians 5:22-23; Hebrews 10:10; Romans 7:25; Romans 7:14-23; Romans 8:1-4; Hebrews 12:7 and 12:3 in the NET and KJV follow. I broke the latter tables when the NET parallel Greek text differed from the Stephanus Textus Receptus or the Byzantine Majority Text.

χωρὶς in the New Testament
Reference	Greek	NET	KJV
Matthew 13:34	χωρὶς παραβολῆς	without a parable	without a parable
Matthew 14:21	χωρὶς γυναικῶν	Not counting women	beside women
Matthew 15:38	χωρὶς παιδίων (NET) / χωρις γυναικων (Stephanus Textus Receptus)	Not counting children	beside women
Mark 4:34	χωρὶς δὲ παραβολῆς	without a parable	without a parable
Luke 6:49	χωρὶς θεμελίου	without a foundation	without a foundation
John 1:3	χωρὶς αὐτοῦ	apart from him	without him
John 15:5	χωρὶς ἐμοῦ	apart from me	without me
John 20:7	χωρὶς	by itself	by itself
Romans 3:21	χωρὶς νόμου	apart from the law	without the law
Romans 3:28	χωρὶς ἔργων νόμου	apart from the works of the law	without the deeds of the law
Romans 4:6	χωρὶς ἔργων	apart from works	without works
Romans 7:8	χωρὶς γὰρ νόμου	For apart from the law	For without the law
Romans 7:9	χωρὶς νόμου	apart from the law	without the law
Romans 10:14	χωρὶς κηρύσσοντος	without someone preaching	without a preacher
1 Corinthians 4:8	χωρὶς ἡμῶν	without us	without us
1 Corinthians 11:11	χωρὶς ἀνδρὸς (NET) / χωρὶς γυναικὸς (Stephanus Textus Receptus)	independent of man	without the woman
1 Corinthians 11:11	χωρὶς γυναικὸς (NET) / χωρὶς ἀνδρὸς (Stephanus Textus Receptus)	independent of woman	without the man
2 Corinthians 11:28	χωρὶς τῶν παρεκτὸς	Apart from other things	Beside those things that are without
2 Corinthians 12:3	χωρὶς τοῦ σώματος (NET) / εκτος του σωματος (Stephanus Textus Receptus)	apart from the body	out of the body
Ephesians 2:12	χωρὶς Χριστοῦ	without the Messiah	without Christ
Philippians 2:14	χωρὶς γογγυσμῶν	without grumbling	without murmurings
1 Timothy 2:8	χωρὶς ὀργῆς	without anger	without wrath
1 Timothy 5:21	χωρὶς προκρίματος	without prejudice	without preferring one before another
Philemon 1:14	χωρὶς δὲ τῆς σῆς γνώμης	However, without your consent	But without thy mind
Hebrews 4:15	χωρὶς ἁμαρτίας	yet without sin	yet without sin
Hebrews 7:7	χωρὶς δὲ πάσης ἀντιλογίας	Now without dispute	And without all contradiction
Hebrews 7:20	χωρὶς ὁρκωμοσίας^[37]	done without a sworn affirmation	without an oath
Hebrews 7:20	χωρὶς ὁρκωμοσίας^[37]	without a sworn affirmation	without an oath (verse 21)
Hebrews 9:7	χωρὶς αἵματος	without blood	without blood
Hebrews 9:18	οὐδὲ…χωρὶς αἵματος / ουδ…χωρις αιματος (Stephanus Textus Receptus)	with blood	neither…without blood
Hebrews 9:22	χωρὶς αἱματεκχυσίας	without the shedding of blood	without shedding of blood
Hebrews 9:28	χωρὶς ἁμαρτίας	not to bear sin	without sin
Hebrews 10:28	χωρὶς οἰκτιρμῶν	without mercy	without mercy
Hebrews 11:6	χωρὶς δὲ πίστεως	Now without faith	But without faith
Hebrews 11:40	μὴ χωρὶς ἡμῶν	together with us	without us…not
Hebrews 12:8	χωρίς ἐστε παιδείας	you do not experience discipline	be without chastisement
Hebrews 12:14	οὗ χωρὶς	for without it	without which
James 2:18	χωρὶς τῶν ἔργων	without works	without thy works
James 2:20	χωρὶς τῶν ἔργων	without works	without works
James 2:26	χωρὶς πνεύματος	without the spirit	without the spirit
James 2:26	χωρὶς ἔργων / χωρὶς τῶν ἔργων (Stephanus Textus Receptus)	without works	without works

Hebrews 9:24-28 (NET)	Hebrews 9:24-28 (KJV)
For Christ did not enter a sanctuary made with hands – the representation of the true sanctuary – but into heaven itself, and he appears now in God’s presence for us.	For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ᾿ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν	ου γαρ εις χειροποιητα αγια εισηλθεν ο χριστος αντιτυπα των αληθινων αλλ εις αυτον τον ουρανον νυν εμφανισθηναι τω προσωπω του θεου υπερ ημων	ου γαρ εις χειροποιητα αγια εισηλθεν ο χριστος αντιτυπα των αληθινων αλλ εις αυτον τον ουρανον νυν εμφανισθηναι τω προσωπω του θεου υπερ ημων

And he did not enter to offer himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own,	Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;
for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice.	For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ καταβολῆς κόσμου· νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν [τῆς] ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται	επει εδει αυτον πολλακις παθειν απο καταβολης κοσμου νυν δε απαξ επι συντελεια των αιωνων εις αθετησιν αμαρτιας δια της θυσιας αυτου πεφανερωται	επει εδει αυτον πολλακις παθειν απο καταβολης κοσμου νυν δε απαξ επι συντελεια των αιωνων εις αθετησιν αμαρτιας δια της θυσιας αυτου πεφανερωται

And just as people are appointed to die once, and then to face judgment,	And as it is appointed unto men once to die, but after this the judgment:
so also, after Christ was offered once to bear the sins of many, to those who eagerly await him he will appear a second time, not to bear sin but to bring salvation.	So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὕτως καὶ ὁ Χριστὸς ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν.	ουτως ο χριστος απαξ προσενεχθεις εις το πολλων ανενεγκειν αμαρτιας εκ δευτερου χωρις αμαρτιας οφθησεται τοις αυτον απεκδεχομενοις εις σωτηριαν	ουτως και ο χριστος απαξ προσενεχθεις εις το πολλων ανενεγκειν αμαρτιας εκ δευτερου χωρις αμαρτιας οφθησεται τοις αυτον απεκδεχομενοις εις σωτηριαν

1 John 3:2-9 (NET)	1 John 3:2-9 (KJV)
Dear friends, we are God’s children now, and what we will be has not yet been revealed. We know that whenever it is revealed we will be like him, because we will see him just as he is.	Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμεν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ, ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν	αγαπητοι νυν τεκνα θεου εσμεν και ουπω εφανερωθη τι εσομεθα οιδαμεν δε οτι εαν φανερωθη ομοιοι αυτω εσομεθα οτι οψομεθα αυτον καθως εστιν	αγαπητοι νυν τεκνα θεου εσμεν και ουπω εφανερωθη τι εσομεθα οιδαμεν δε οτι εαν φανερωθη ομοιοι αυτω εσομεθα οτι οψομεθα αυτον καθως εστιν

And everyone who has this hope focused on him purifies himself, just as Jesus is pure.	And every man that hath this hope in him purifieth himself, even as he is pure.
Everyone who practices sin also practices lawlessness; indeed, sin is lawlessness.	Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.
And you know that Jesus was revealed to take away (ἄρῃ, a form of αἴρω) sins, and in him there is no sin.	And ye know that he was manifested to take away our sins; and in him is no sin.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ οἴδατε ὅτι ἐκεῖνος ἐφανερώθη, ἵνα τὰς ἁμαρτίας ἄρῃ, καὶ ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν	και οιδατε οτι εκεινος εφανερωθη ινα τας αμαρτιας ημων αρη και αμαρτια εν αυτω ουκ εστιν	και οιδατε οτι εκεινος εφανερωθη ινα τας αμαρτιας ημων αρη και αμαρτια εν αυτω ουκ εστιν

Everyone who resides in him does not sin; everyone who sins has neither seen him nor known him.	Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.
Little children, let no one deceive you: The one who practices righteousness is righteous, just as Jesus is righteous.	Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.
The one who practices sin is of the devil, because the devil has been sinning from the beginning. For this purpose the Son of God was revealed: to destroy the works of the devil.	He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.
Everyone who has been fathered by God does not practice sin, because God’s seed resides in him, and thus he is not able to sin, because he has been fathered by God.	Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.

Galatians 5:22, 23 (NET)	Galatians 5:22, 23 (KJV)
But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,	But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
gentleness, and self-control. Against such things there is no law.	Meekness, temperance: against such there is no law.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πραΰτης ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος	πραοτης εγκρατεια κατα των τοιουτων ουκ εστιν νομος	πραοτης εγκρατεια κατα των τοιουτων ουκ εστιν νομος

Hebrews 10:10 (NET)	Hebrews 10:10 (KJV)
By his will we have been made holy through the offering of the body of Jesus Christ once for all.	By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐν ᾧ θελήματι ἡγιασμένοι ἐσμὲν διὰ τῆς προσφορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ ἐφάπαξ	εν ω θεληματι ηγιασμενοι εσμεν οι δια της προσφορας του σωματος του ιησου χριστου εφαπαξ	εν ω θεληματι ηγιασμενοι εσμεν οι δια της προσφορας του σωματος ιησου χριστου εφαπαξ

Romans 7:25 (NET)	Romans 7:25 (KJV)
Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.	I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
χάρις τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. ῎Αρα οὖν αὐτὸς ἐγὼ τῷ μὲν νοὶ_ δουλεύω νόμῳ θεοῦ τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας.	ευχαριστω τω θεω δια ιησου χριστου του κυριου ημων αρα ουν αυτος εγω τω μεν νοι δουλευω νομω θεου τη δε σαρκι νομω αμαρτιας	ευχαριστω τω θεω δια ιησου χριστου του κυριου ημων αρα ουν αυτος εγω τω μεν νοι δουλευω νομω θεου τη δε σαρκι νομω αμαρτιας

Romans 7:14-23 (NET)	Romans 7:14-23 (KJV)
For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin.	For we know that the law is spiritual: but I am carnal, sold under sin.
For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate.	For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.
But if I do what I don’t want, I agree that the law is good.	If then I do that which I would not, I consent unto the law that it is good.
But now it is no longer me doing it, but sin that lives in me.	Now then it is no more I that do it, but sin that dwelleth in me.
For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it.	For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτ᾿ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειται μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ	οιδα γαρ οτι ουκ οικει εν εμοι τουτ εστιν εν τη σαρκι μου αγαθον το γαρ θελειν παρακειται μοι το δε κατεργαζεσθαι το καλον ουχ ευρισκω	οιδα γαρ οτι ουκ οικει εν εμοι τουτ εστιν εν τη σαρκι μου αγαθον το γαρ θελειν παρακειται μοι το δε κατεργαζεσθαι το καλον ουχ ευρισκω

For I do not do the good I want, but I do the very evil I do not want!	For the good that I would I do not: but the evil which I would not, that I do.
Now if I do what I do not want, it is no longer me doing it but sin that lives in me.	Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
So, I find the law that when I want to do good, evil is present with me.	I find then a law, that, when I would do good, evil is present with me.
For I delight in the law of God in my inner being.	For I delight in the law of God after the inward man:
But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members.	But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσιν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντα με \|ἐν\| τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσιν μου	βλεπω δε ετερον νομον εν τοις μελεσιν μου αντιστρατευομενον τω νομω του νοος μου και αιχμαλωτιζοντα με τω νομω της αμαρτιας τω οντι εν τοις μελεσιν μου	βλεπω δε ετερον νομον εν τοις μελεσιν μου αντιστρατευομενον τω νομω του νοος μου και αιχμαλωτιζοντα με εν τω νομω της αμαρτιας τω οντι εν τοις μελεσιν μου

Romans 8:1-4 (NET)	Romans 8:1-4 (KJV)
There is therefore now no condemnation for those who are in Christ Jesus.	There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ	ουδεν αρα νυν κατακριμα τοις εν χριστω ιησου μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα	ουδεν αρα νυν κατακριμα τοις εν χριστω ιησου μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα

For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death.	For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
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,	For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.	That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

Hebrews 12:7 (NET)	Hebrews 12:7 (KJV)
Endure your suffering as discipline; God is treating you as sons. For what son is there that a father does not discipline?	If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἰς παιδείαν ὑπομένετε, ὡς υἱοῖς ὑμῖν προσφέρεται ὁ θεός. τίς γὰρ υἱὸς ὃν οὐ παιδεύει πατήρ	ει παιδειαν υπομενετε ως υιοις υμιν προσφερεται ο θεος τις γαρ εστιν υιος ον ου παιδευει πατηρ	εις παιδειαν υπομενετε ως υιοις υμιν προσφερεται ο θεος τις γαρ υιος εστιν ον ου παιδευει πατηρ

Hebrews 12:3 (NET)	Hebrews 12:3 (KJV)
Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up.	For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀναλογίσασθε γὰρ τὸν τοιαύτην ὑπομεμενηκότα ὑπὸ τῶν ἁμαρτωλῶν εἰς \|ἑαυτὸν\| ἀντιλογίαν, ἵνα μὴ κάμητε ταῖς ψυχαῖς ὑμῶν ἐκλυόμενοι	αναλογισασθε γαρ τον τοιαυτην υπομεμενηκοτα υπο των αμαρτωλων εις αυτον αντιλογιαν ινα μη καμητε ταις ψυχαις υμων εκλυομενοι	αναλογισασθε γαρ τον τοιαυτην υπομεμενηκοτα υπο των αμαρτωλων εις αυτον αντιλογιαν ινα μη καμητε ταις ψυχαις υμων εκλυομενοι

Atonement, Part 5

Back to Atonement, Part 6

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Back to Atonement, Part 11

Back to Romans, Part 91

Back to Fear – Deuteronomy, Part 13

Back to A Monotonous Cycle Revisited, Part 2

Back to Who Am I? Part 9

Back to Hannah’s Prayer, Part 1

Back to Is Sin Less Than Sin? Part 2

Back to A Shadow of the Good Things, Part 1

Back to A Door of Hope, Part 1

Back to Romans, Part 92

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Back to He Takes Away, Part 3

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Back to Isaiah 53:10-12, Part 1

Back to Patterns of Evidence: Exodus

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Back to The Book of Life, Part 1

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

^[2] Exodus 29:33 (NET)

^[3] The Greek word translated to come in the NET parallel Greek text was γενομένων (a form of γίνομαι). In the Stephanus Textus Receptus and the Byzantine Majority texts it was μελλοντων (a form of μέλλω). Table

^[4] Hebrews 9:11,12 (NET)

^[5] NET note (34): “Grk ‘without sin,’ but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.” My actual question was whether χωρὶς ἁμαρτίας (without sin) referred to those who eagerly await him. I didn’t discover anything that would allow me to propose that argument in the face of those who know Greek syntax better than I do.

^[6] A 2^nd aorist active infinitive form of the verb ἀναφέρω

^[7] An aorist active indicative 3^rd person singular form of the verb ἀναφέρω

^[8] Exodus 34:6, 7 (Tanakh)

^[9] The NET parallel Greek text had εἰρηκέναι here, a perfect active infinitive form of ῥέω according to the Koine Greek Lexicon (a form of ἐρέω according to BibleHub). The Stephanus Textus Receptus and Byzantine Majority Text had προειρηκεναι, a perfect active infinitive form of προερέω.

^[10] The NET parallel Greek text had διάνοιαν here, an accusative singular feminine form of διάνοια. The Stephanus Textus Receptus and Byzantine Majority Text had διανοιων, a genitive plural feminine form of διάνοια according to the Koine Greek Lexicon.

^[11] The NET parallel Greek text had μνησθήσομαι here, a form of μιμνήσκω in the indicative mood (though the word “μνησθήσομαι” in the parallel Greek text of the NET for Hebrews 10:17 highlights as, and links to, μνάομαι). The Stephanus Textus Receptus and Byzantine Majority Text had μνησθω, another form of μιμνήσκω in the subjunctive mood, the same as the Septuagint and the full quotation in Hebrews 8:11, 12.
In the Septuagint and the full quotation this is not an issue: “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action” (from Subjunctive Mood). Isolated as it is in verse 17, however, μὴ μνησθω ἔτι would mean something like “I might remember no longer” while μὴ μνησθήσομαι ἔτι would translate “I will remember no longer.”

^[12] In the Stephanus Textus Receptus and the Byzantine Majority Text this clause began with δε (KJV: but). It is absent in the NET parallel Greek text.

^[13] 1 John 3:2, 3 (NET)

^[14] John 11:55 (NET)

^[15] Acts 21:23b, 24a (NET)

^[16] Acts 21:26 (NET)

^[17] 1 Peter 1:22a (NET)

^[18] Romans 8:14 (NET)

^[19] Galatians 5:16 (NET)

^[20] The Stephanus Textus Receptus and Byzantine Majority Text had αμαρτιας ημων here (KJV: our sins). The NET parallel Greek text had simply αμαρτιας.

^[21] 1 John 3:4-7 (NET)

^[22] The NET parallel Greek text and NA²⁸ had πραΰτης here, which was also spelled πραοτης in the Stephanus Textus Receptus and Byzantine Majority Text.

^[23] Galatians 5:22, 23 (NET)

^[24] The Stephanus Textus Receptus and Byzantine Majority Text had οι here, which was absent from the NET parallel Greek text.

^[25] Hebrews 10:10 (NET)

^[26] 1 Thessalonians 5:24 (NET)

^[27] 1 Thessalonians 5:23 (NET)

^[28] John 3:21 (NET)

^[29] 1 John 3:8, 9 (NET)

^[30] Ephesians 4:22-24 (NET)

^[31] Romans 7:25b (NET)

^[32] The NET parallel Greek text had οὔ here where the Stephanus Textus Receptus and Byzantine Majority Text had ουχ ευρισκω.

^[33] The NET parallel Greek text and Byzantine Majority Text had ἐν here where the Stephanus Textus Receptus did not.

^[34] The Stephanus Textus Receptus and Byzantine Majority Text had μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα (KJV: who walk not after the flesh, but after the Spirit) while the NET parallel Greek text did not.

^[35] Hebrews 12:7a (NET)

^[36] The NET parallel Greek text had ἑαυτὸν here where the Stephanus Textus Receptus and Byzantine Majority Text had αυτον.

^[37] The second occurrence of χωρὶς ὁρκωμοσίας was in verse 21 of the Stephanus Textus Receptus and King James translation, while both were in verse 20 in the NET parallel Greek text and Byzantine Majority Text.

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Tag Archives: Romans 8:1-4

The Book of Life, Part 2

Westworld, Part 4

Psalm 22, Part 5

Atonement, Part 4