Revisiting Is Sin Less Than Sin, Part 2 to make tables of quotations that differed in the NET parallel Greek, Stephanus Textus Receptus or Byzantine Majority Text I learned that there is some question whether τη αληθεια μη πειθεσθαι (KJV: that ye should not obey the truth) was original to Galatians 3:1 (Table). I want to consider that possibility here.
On the surface given my particular fetish it’s a slam dunk. I hear obey the truth as “obey the law.” The law is clear (Table1 and Table2 below): And in the eighth day the flesh of his foreskin [i.e., of the new-born man-child] shall be circumcised.[1] But Paul wrote adult, presumably Gentile, believers in Galatia: Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all![2] In English it is obvious that someone added that ye should not obey the truth to obfuscate Paul’s actual point. In Greek it’s not so obvious.
Had the translators chosen any other English words for πειθεσθαι, the passive infinitive form of πείθω, it wouldn’t have triggered my works religion fetish (Galatians 3:1 KJV Table)
O foolish Galatians, who hath bewitched you, that ye should not [be persuaded of, be convinced of, come to believe, believe, trust, follow, rely on] the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?
Any of these translations would have persuaded me that truth would refer to Paul’s teaching about Christ in his letter to the Galatians rather than to law. The only (or only other) occurrence of πείθεσθαι in the New Testament was, And if we put bits into the mouths of horses to get them to obey (πείθεσθαι, a form of πείθω) us, then we guide their entire bodies.[3] Here πείθεσθαι was translated to obey in the NET and may obey in the KJV (Table3 below). I wanted to focus on Paul’s usage of other forms of πείθω elsewhere, but realized that I had better consider all other occurrences. The following table is in alphabetical order.
|
Reference |
Form of πείθω | NET |
KJV |
| Matthew 27:20 | ἔπεισαν | …the elders persuaded the crowds… | …elders persuaded the multitude… |
| Acts 5:40 | ἐπείσθησαν | He convinced them… | And to him they agreed… |
| Acts 17:4 | Some of them were persuaded… | And some of them believed… | |
| Acts 18:4 | ἔπειθεν | …attempting to persuade them. | …and persuaded the Jews and the Greeks. |
| Acts 27:11 | ἐπείθετο | …the centurion was more convinced by the captain… | …the centurion believed the master… |
| Acts 13:43 | ἔπειθον | …were persuading them to continue in the grace of God. | …persuaded them to continue in the grace of God. |
| Acts 5:36 | ἐπείθοντο | …all who followed him were dispersed… | …as many as obeyed him, were scattered… |
| Acts 5:37 | …all who followed him were scattered. | …as many as obeyed him, were dispersed. | |
| Acts 28:24 | Some were convinced by what he said… | And some believed the things which were spoken… |
This is a good place to break this table since ἐπείθοντο, another passive form of πείθω, was translated both obeyed and believed in different contexts in the KJV, and the latter was contrasted to ἠπίστουν, a form of ἀπιστέω (NET: refused to believe; KJV: believed not). Peter and the apostles had already escaped from prison once (Acts 5:17-21). They were arrested again (Acts 5:27-32 NET):
When they had brought them, they stood them before the council, and the high priest questioned them, saying, “We[4] gave you strict orders not to teach in this name. Look, you have filled Jerusalem with your teaching, and you intend to bring this man’s blood on us!” But Peter[5] and the apostles replied,[6] “We must obey (πειθαρχεῖν, a form of πειθαρχέω) God rather than people. The God of our forefathers raised up Jesus, whom you seized and killed by hanging him on a tree. God exalted him to his right hand as Leader and Savior, to give[7] repentance to Israel and forgiveness of sins. And we are witnesses[8] of these events, and so is the Holy[9] Spirit whom God has given to those who obey (πειθαρχοῦσιν, another form of πειθαρχέω) him.”
Both πειθαρχέω and πειθαρχοῦσιν are active verbs, compound words that include πείθω. At any other time it might have freaked me out to consider that God has given the Holy Spirit to those who obey Jesus. But I’ve paused here because Gamaliel helped me wrap my head around what has troubled me. I’ll get to that soon. Those who obey Jesus reminds me of what Peter said at Pentecost, 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.[10]
Peter didn’t think the active imperative verb μετανοήσατε (a form of μετανοέω), to repent, or the passive imperative verb βαπτισθήτω (a form of βαπτίζω), be baptized, were works that could taint the gift (δωρεὰν, a form of δωρεά) of the Holy Spirit. This is the deed (ἔργον) God requires, Jesus said, to believe (πιστεύητε, a form of πιστεύω) in the one whom he sent.[11] I assume that to repent and be baptized in the name of Jesus Christ is the practical demonstration of to believe in the one whom he sent, in the sense that James described: Show me your faith (πίστιν, a form of πίστις) without[12] works[13] (ἔργων, a form of ἔργον) and I will show you faith[14] (πίστιν, a form of πίστις) by my works (ἔργων, a form of ἔργον).[15]
The NET definition of βαπτίζω includes the following slightly more complicated explanation:
Not to be confused with 911, bapto. The clearest example that shows the meaning of baptizo is a text from the Greek poet and physician Nicander, who lived about 200 B.C. It is a recipe for making pickles and is helpful because it uses both words. Nicander says that in order to make a pickle, the vegetable should first be ‘dipped’ (bapto) into boiling water and then ‘baptised’ (baptizo) in the vinegar solution. Both verbs concern the immersing of vegetables in a solution. But the first is temporary. The second, the act of baptising the vegetable, produces a permanent change. When used in the New Testament, this word more often refers to our union and identification with Christ than to our water baptism. e.g. Mr 16:16. ‘He that believes and is baptised shall be saved’. Christ is saying that mere intellectual assent is not enough. There must be a union with him, a real change, like the vegetable to the pickle! (Bible Study Magazine, James Montgomery Boice, May 1989).
So those who accepted [Peter’s] message, Luke continued his narrative of Pentecost, were baptized (ἐβαπτίσθησαν, another form of βαπτίζω), and that day about three thousand people were added.[16] So I assume these three thousand people were joined in life-changing union with Christ. I’m uncertain whether Mr. Boice would have assumed that they had also been dipped in water.
John the Baptist contrasted his ministry to that of Jesus as follows (Matthew 3:11-17 NET):
“I baptize (βαπτίζω) you with water, for repentance (μετάνοιαν, a form of μετάνοια), but the one coming after me is more powerful than I am – I am not worthy to carry his sandals! He will baptize (βαπτίσει, another form of βαπτίζω) you with the Holy Spirit and fire.[17] His winnowing fork is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, but the chaff he will burn up with inextinguishable fire!”
Then Jesus came from Galilee to John to be baptized (βαπτισθῆναι, another form of βαπτίζω) by him in the Jordan River. But John[18] tried to prevent him, saying, “I need to be baptized (βαπτισθῆναι, another form of βαπτίζω) by you, and yet you come to me?” So Jesus replied to him, “Let it happen now, for it is right for us to fulfill all righteousness.” Then John yielded to him. After[19] Jesus was baptized (βαπτισθεὶς, another form of βαπτίζω), just as he was coming up out of the water, the heavens opened[20] and he saw the Spirit of God descending like a dove and coming to rest on him. And a voice from heaven said, “This is my one dear Son; in him I take great delight.”
Since I don’t believe that this was Jesus’ first encounter with the Holy Spirit (Psalm 22:9, 10), I assume He went out of his way, much to John’s consternation, to demonstrate a linkage between water baptism for repentance and the receiving of the Holy Spirit. It was not a rule: “no one can receive the Holy Spirit apart from water baptism.” While Peter was still speaking [to the Gentiles who had summoned him], the Holy Spirit fell on all those who heard the message.[21] Then Peter[22] said (Acts 10:46b-48a NET Table):
“No one can withhold the water for these people to be baptized (βαπτισθῆναι, another form of βαπτίζω), who have received the Holy Spirit just as[23] we did, can he?” So he gave orders to have them baptized (βαπτισθῆναι, another form of βαπτίζω) in the name of Jesus Christ.[24]
Submitting to baptism is something a new believer can do to demonstrate faith and repentance, to begin to follow Jesus. Let it happen now, Jesus comforted John, for it is right for us to fulfill all righteousness.[25] Jesus was baptized in the muddy brown Jordan River rather than an over-sized bathtub or a small swimming pool. As He disappeared under the water and then rose again, glistening in the sunlight, He presented a beautiful image of Paul’s teaching to believers in Rome (Romans 6:3, 4 NET):
Or do you not know that as many as were baptized (ἐβαπτίσθημεν, another form of βαπτίζω) into Christ Jesus were baptized (ἐβαπτίσθημεν, another form of βαπτίζω) into his death? Therefore we have been buried with him through baptism (βαπτίσματος, a form of βάπτισμα) into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life.
Much as I like Mr. Boice’s imagery, my initial investigations are yielding a negative result, since Jesus, Cornelius and (I assume) no believers in Rome were drowned in the waters of baptism. John the Baptist/Matthew, Peter/Luke and Paul have not demonstrated so technical a usage of forms of βαπτίζω versus forms of βάπτω as is found in Nicander’s pickle recipe thus far. I won’t pursue an exhaustive search here, since I’ve already interrupted an exhaustive search of forms of πείθω to listen to Gamaliel.
When the council and the high priest heard Peter and the apostles say, we are witnesses of these events, and so is the Holy Spirit whom God has given to those who obey him,[26] they became furious and wanted[27] to execute them. But a Pharisee whose name was Gamaliel, a teacher of the law who was respected by all the people, stood up in the council and ordered the[28] men[29] to be put outside for a short time.[30] Gamaliel addressed the Council (Acts 5:35b-39 NET):
“Men of Israel, pay close attention to what you are about to do to these men. For some time ago Theudas rose up, claiming to be somebody, and about[31] four hundred men joined[32] him. He was killed, and all who followed (ἐπείθοντο, another form of πείθω; KJV: obeyed) him were dispersed and nothing came of it. After him Judas the Galilean arose in the days of the census, and incited people[33] to follow him in revolt. He too was killed, and all who followed (ἐπείθοντο, another form of πείθω; KJV: obeyed) him were scattered. So in this case I say to you, stay away from these men and leave them alone,[34] because if this plan or this undertaking originates with people, it will come to nothing, but if it is from God, you will not be able to stop them,[35] or you may even be found fighting against God.” He convinced (ἐπείσθησαν, another form of πείθω) them…
Given that ἐπείθοντο and ἐπείσθησαν are both passive 3rd person plural forms of πείθω, the KJV translation—And to him they agreed[36]—is a more accurate translation of the Greek than the more active He convinced them[37] in the NET. Also ἐπείσθησαν might have been translated obeyed, the same way ἐπείθοντο was in the KJV, since the council did not carry out its desire or counsel to execute the apostles. Gamaliel held no gun to their heads. Rather, they were persuaded by his history lesson.
What stood out in sharp enough relief for me to finally perceive it this time was the fact that all who followed or obeyed Theudas did so in their own strength. Theudas was powerless to give them his spirit, much less the Holy Spirit of God. Likewise, all who followed or obeyed Judas the Galilean did so in their own strength. He was unable to fill them with a love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control that could sustain them. Theudas and Judas the Galilean left their followers to their own devices. After they were killed their followers were dispersed (διελύθησαν) and scattered (διεσκορπίσθησαν).
Here I can distinguish the true Christ from the false. The true Christ fulfills the promise of the Lord (ʼădônây, אֲדֹנָ֣י) God (yehôvih, יֱהֹוִ֔ה): And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.[38] And this, not by obeying rules: For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship.[39] Paul described it this way (Romans 7:4-6 NET):
So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. For when we were in the flesh, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death. But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.
It bears mentioning here that I have never spoken in tongues or performed a miraculous sign. I am about as mundane a muggle as you will ever meet. And still by the continuous infusion of the fruit of Christ’s Holy Spirit I am being renewed in the spirit of [my] mind, and [putting] on the new man who has been created in God’s image – in righteousness and holiness that comes from truth.[40]
Pope Francis made the news recently approving a change to the English translation of the Lord’s Prayer. It’s not the first time I’ve heard this translation questioned, and I mostly frequent Protestant circles. The Lord knows He will not tempt me to sin, but I didn’t.
As I began to let go of the only way of righteousness I had ever known—forcing myself to obey the rules, norms and standards of righteousness handed down to me by God, governments, parents and teachers—to rely instead upon the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[41] of his Holy Spirit, that does no wrong to a neighbor[42] and is therefore the fulfillment (Romans 8:3, 4) of God’s law, the righteousness of God through the faithfulness of Jesus Christ for all who believe,[43] I was scared. And unfortunately when I was going through the worst of it I didn’t pray the Lord’s prayer very often.
I thought it was a model prayer to be imitated rather than an actual prayer to be prayed. But now I pray daily, not just for myself but for all, from the Pope to the homeless man who blessed me at the stoplight for the last of my cash: “and lead us…(pause a beat)… not into temptation but deliver us from the evil.” Praying that daily (or more often) really helps when the Holy Spirit leads in a direction my religious mind doesn’t want to go. I sensed, especially, the love, kindness and gentleness of the Holy Spirit welling up within me before I let Him affect me, at least before I welcomed and appreciated his affect in me. I quenched the Spirit because I thought I was supposed to be tougher than that. Against such things [i.e., the fruit of the Spirit] there is no law.[44]
If I make a mistake and head off in a direction contrary to the Spirit’s leading, if while seeking to be justified in Christ [I myself] have also been found to be[45] a sinner, well, the Lord’s prayer has that covered, too: “Forgive us our debts as we have forgiven (or, as we forgive) our debtors…for Yours (i.e., God’s, not mine) is the kingdom and the power and the glory forever. I do believe You” (see Table15 below).
A table comparing Leviticus 12:3 in the Tanakh, KJV and NET follows. Following that is a table comparing Leviticus 12:3 in the Septuagint (BLB and Elpenor). Following that are tables comparing James 3:3; Acts 27:11; 13:43; 5:28, 29; 5:31, 32; James 2:18; Matthew 3:11; 3:14; 3:16; Acts 10:47, 48; 5:33, 34; 5:36-40 and Matthew 6:13 in the NET and KJV.
| Leviticus 12:3 (KJV) | ||
| And in the eighth day the flesh of his foreskin shall be circumcised. | And in the eighth day the flesh of his foreskin shall be circumcised. | On the eighth day the flesh of his foreskin must be circumcised. |
| καὶ τῇ ἡμέρᾳ τῇ ὀγδόῃ περιτεμεῗ τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ | καὶ τῇ ἡμέρᾳ τῇ ὀγδόῃ περιτεμεῖ τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ |
| And on the eighth day she shall circumcise the flesh of his foreskin. | And on the eighth day she shall circumcise the flesh of his foreskin. |
| James 3:3 (KJV) | |
| And if we put bits into the mouths of horses to get them to obey us, then we guide their entire bodies. | Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| εἰ δὲ τῶν ἵππων τοὺς χαλινοὺς εἰς τὰ στόματα βάλλομεν εἰς τὸ πείθεσθαι αὐτοὺς ἡμῖν, καὶ ὅλον τὸ σῶμα αὐτῶν μετάγομεν | ιδου των ιππων τους χαλινους εις τα στοματα βαλλομεν προς το πειθεσθαι αυτους ημιν και ολον το σωμα αυτων μεταγομεν | ιδε των ιππων τους χαλινους εις τα στοματα βαλλομεν προς το πειθεσθαι αυτους ημιν και ολον το σωμα αυτων μεταγομεν |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ὁ δὲ ἑκατοντάρχης τῷ κυβερνήτῃ καὶ τῷ ναυκλήρῳ μᾶλλον ἐπείθετο ἢ τοῖς ὑπὸ Παύλου λεγομένοις | ο δε εκατονταρχος τω κυβερνητη και τω ναυκληρω επειθετο μαλλον η τοις υπο του παυλου λεγομενοις | ο δε εκατονταρχης τω κυβερνητη και τω ναυκληρω επειθετο μαλλον η τοις υπο του παυλου λεγομενοις |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| λυθείσης δὲ τῆς συναγωγῆς ἠκολούθησαν πολλοὶ τῶν Ἰουδαίων καὶ τῶν σεβομένων προσηλύτων τῷ Παύλῳ καὶ τῷ Βαρναβᾷ, οἵτινες προσλαλοῦντες αὐτοῖς ἔπειθον αὐτοὺς προσμένειν τῇ χάριτι τοῦ θεοῦ | λυθεισης δε της συναγωγης ηκολουθησαν πολλοι των ιουδαιων και των σεβομενων προσηλυτων τω παυλω και τω βαρναβα οιτινες προσλαλουντες αυτοις επειθον αυτους επιμενειν τη χαριτι του θεου | λυθεισης δε της συναγωγης ηκολουθησαν πολλοι των ιουδαιων και των σεβομενων προσηλυτων τω παυλω και τω βαρναβα οιτινες προσλαλουντες επειθον αυτους επιμενειν τη χαριτι του θεου |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| λέγων· παραγγελίᾳ παρηγγείλαμεν ὑμῖν μὴ διδάσκειν ἐπὶ τῷ ὀνόματι τούτῳ, καὶ ἰδοὺ πεπληρώκατε τὴν Ἰερουσαλὴμ τῆς διδαχῆς ὑμῶν καὶ βούλεσθε ἐπαγαγεῖν ἐφ᾿ ἡμᾶς τὸ αἷμα τοῦ ἀνθρώπου τούτου | λεγων ου παραγγελια παρηγγειλαμεν υμιν μη διδασκειν επι τω ονοματι τουτω και ιδου πεπληρωκατε την ιερουσαλημ της διδαχης υμων και βουλεσθε επαγαγειν εφ ημας το αιμα του ανθρωπου τουτου | λεγων ου παραγγελια παρηγγειλαμεν υμιν μη διδασκειν επι τω ονοματι τουτω και ιδου πεπληρωκατε την ιερουσαλημ της διδαχης υμων και βουλεσθε επαγαγειν εφ ημας το αιμα του ανθρωπου τουτου |
| But Peter and the apostles replied, “We must obey God rather than people. | Then Peter and the other apostles answered and said, We ought to obey God rather than men. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ἀποκριθεὶς δὲ Πέτρος καὶ οἱ ἀπόστολοι εἶπαν· πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ ἀνθρώποις | αποκριθεις δε ο πετρος και οι αποστολοι ειπον πειθαρχειν δει θεω μαλλον η ανθρωποις | αποκριθεις δε πετρος και οι αποστολοι ειπον πειθαρχειν δει θεω μαλλον η ανθρωποις |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| τοῦτον ὁ θεὸς ἀρχηγὸν καὶ σωτῆρα ὕψωσεν τῇ δεξιᾷ αὐτοῦ [τοῦ] δοῦναι μετάνοιαν τῷ Ἰσραὴλ καὶ ἄφεσιν ἁμαρτιῶν | τουτον ο θεος αρχηγον και σωτηρα υψωσεν τη δεξια αυτου δουναι μετανοιαν τω ισραηλ και αφεσιν αμαρτιων | τουτον ο θεος αρχηγον και σωτηρα υψωσεν τη δεξια αυτου δουναι μετανοιαν τω ισραηλ και αφεσιν αμαρτιων |
| And we are witnesses of these events, and so is the Holy Spirit whom God has given to those who obey him.” | And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| καὶ ἡμεῖς ἐσμεν μάρτυρες τῶν ρημάτων τούτων καὶ τὸ πνεῦμα τὸ ἅγιον ὃ ἔδωκεν ὁ θεὸς τοῖς πειθαρχοῦσιν αὐτῷ | και ημεις εσμεν αυτου μαρτυρες των ρηματων τουτων και το πνευμα δε το αγιον ο εδωκεν ο θεος τοις πειθαρχουσιν αυτω | και ημεις εσμεν αυτου μαρτυρες των ρηματων τουτων και το πνευμα δε το αγιον ο εδωκεν ο θεος τοις πειθαρχουσιν αυτω |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| Ἀλλ᾿ ἐρεῖ τις· σὺ πίστιν ἔχεις, καγὼ ἔργα ἔχω· δεῖξον μοι τὴν πίστιν σου χωρὶς τῶν ἔργων, καγώ σοι δείξω ἐκ τῶν ἔργων μου τὴν πίστιν | αλλ ερει τις συ πιστιν εχεις καγω εργα εχω δειξον μοι την πιστιν σου εκ των εργων σου καγω δειξω σοι εκ των εργων μου την πιστιν μου | αλλ ερει τις συ πιστιν εχεις καγω εργα εχω δειξον μοι την πιστιν σου εκ των εργων σου καγω δειξω σοι εκ των εργων μου την πιστιν μου |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| Ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν, ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερος μού ἐστιν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί | εγω μεν βαπτιζω υμας εν υδατι εις μετανοιαν ο δε οπισω μου ερχομενος ισχυροτερος μου εστιν ου ουκ ειμι ικανος τα υποδηματα βαστασαι αυτος υμας βαπτισει εν πνευματι αγιω και πυρι | εγω μεν βαπτιζω υμας εν υδατι εις μετανοιαν ο δε οπισω μου ερχομενος ισχυροτερος μου εστιν ου ουκ ειμι ικανος τα υποδηματα βαστασαι αυτος υμας βαπτισει εν πνευματι αγιω |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ὁ δὲ διεκώλυεν αὐτὸν λέγων· ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με | ο δε ιωαννης διεκωλυεν αυτον λεγων εγω χρειαν εχω υπο σου βαπτισθηναι και συ ερχη προς με | ο δε ιωαννης διεκωλυεν αυτον λεγων εγω χρειαν εχω υπο σου βαπτισθηναι και συ ερχη προς με |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί, καὶ εἶδεν [τὸ] πνεῦμα [τοῦ] θεοῦ καταβαῖνον ὡσεὶ περιστερὰν [καὶ] ἐρχόμενον ἐπ᾿ αὐτόν | και βαπτισθεις ο ιησους ανεβη ευθυς απο του υδατος και ιδου ανεωχθησαν αυτω οι ουρανοι και ειδεν το πνευμα του θεου καταβαινον ωσει περιστεραν και ερχομενον επ αυτον | και βαπτισθεις ο ιησους ανεβη ευθυς απο του υδατος και ιδου ανεωχθησαν αυτω οι ουρανοι και ειδεν το πνευμα του θεου καταβαινον ωσει περιστεραν και ερχομενον επ αυτον |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| μήτι τὸ ὕδωρ δύναται κωλῦσαι τις τοῦ μὴ βαπτισθῆναι τούτους, οἵτινες τὸ πνεῦμα τὸ ἅγιον ἔλαβον ὡς καὶ ἡμεῖς | μητι το υδωρ κωλυσαι δυναται τις του μη βαπτισθηναι τουτους οιτινες το πνευμα το αγιον ελαβον καθως και ημεις | μητι το υδωρ κωλυσαι δυναται τις του μη βαπτισθηναι τουτους οιτινες το πνευμα το αγιον ελαβον καθως και ημεις |
| So he gave orders to have them baptized in the name of Jesus Christ. Then they asked him to stay for several days. | And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| προσέταξεν δὲ αὐτοὺς ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ βαπτισθῆναι. τότε ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς | προσεταξεν τε αυτους βαπτισθηναι εν τω ονοματι του κυριου τοτε ηρωτησαν αυτον επιμειναι ημερας τινας | προσεταξεν τε αυτους βαπτισθηναι εν τω ονοματι του κυριου τοτε ηρωτησαν αυτον επιμειναι ημερας τινας |
| Acts 5:33, 34 (NET) | Acts 5:33, 34 (KJV) |
| Now when they heard this, they became furious and wanted to execute them. | When they heard that, they were cut to the heart, and took counsel to slay them. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| Οἱ δὲ ἀκούσαντες διεπρίοντο καὶ ἐβούλοντο ἀνελεῖν αὐτούς | οι δε ακουσαντες διεπριοντο και εβουλευοντο ανελειν αυτους | οι δε ακουοντες διεπριοντο και εβουλευοντο ανελειν αυτους |
| But a Pharisee whose name was Gamaliel, a teacher of the law who was respected by all the people, stood up in the council and ordered the men to be put outside for a short time. | Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space; |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ἀναστὰς δέ τις ἐν τῷ συνεδρίῳ Φαρισαῖος ὀνόματι Γαμαλιήλ, νομοδιδάσκαλος τίμιος παντὶ τῷ λαῷ, ἐκέλευσεν ἔξω βραχὺ τοὺς ἀνθρώπους ποιῆσαι | αναστας δε τις εν τω συνεδριω φαρισαιος ονοματι γαμαλιηλ νομοδιδασκαλος τιμιος παντι τω λαω εκελευσεν εξω βραχυ τι τους αποστολους ποιησαι | αναστας δε τις εν τω συνεδριω φαρισαιος ονοματι γαμαλιηλ νομοδιδασκαλος τιμιος παντι τω λαω εκελευσεν εξω βραχυ τι τους αποστολους ποιησαι |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| πρὸ γὰρ τούτων τῶν ἡμερῶν ἀνέστη Θευδᾶς λέγων εἶναι τινα ἑαυτόν, ᾧ προσεκλίθη ἀνδρῶν ἀριθμὸς ὡς τετρακοσίων· ὃς ἀνῃρέθη, καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διελύθησαν καὶ ἐγένοντο εἰς οὐδέν | προ γαρ τουτων των ημερων ανεστη θευδας λεγων ειναι τινα εαυτον ω προσεκολληθη αριθμος ανδρων ωσει τετρακοσιων ος ανηρεθη και παντες οσοι επειθοντο αυτω διελυθησαν και εγενοντο εις ουδεν | προ γαρ τουτων των ημερων ανεστη θευδας λεγων ειναι τινα εαυτον ω προσεκληθη αριθμος ανδρων ωσει τετρακοσιων ος ανηρεθη και παντες οσοι επειθοντο αυτω διελυθησαν και εγενοντο εις ουδεν |
| After him Judas the Galilean arose in the days of the census, and incited people to follow him in revolt. He too was killed, and all who followed him were scattered. | After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| μετὰ τοῦτον ἀνέστη Ἰούδας ὁ Γαλιλαῖος ἐν ταῖς ἡμέραις τῆς ἀπογραφῆς καὶ ἀπέστησεν λαὸν ὀπίσω αὐτοῦ· κακεῖνος ἀπώλετο καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διεσκορπίσθησαν | μετα τουτον ανεστη ιουδας ο γαλιλαιος εν ταις ημεραις της απογραφης και απεστησεν λαον ικανον οπισω αυτου κακεινος απωλετο και παντες οσοι επειθοντο αυτω διεσκορπισθησαν | μετα τουτον ανεστη ιουδας ο γαλιλαιος εν ταις ημεραις της απογραφης και απεστησεν λαον ικανον οπισω αυτου κακεινος απωλετο και παντες οσοι επειθοντο αυτω διεσκορπισθησαν |
| So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, it will come to nothing, | And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| καὶ |τὰ| νῦν λέγω ὑμῖν, ἀπόστητε ἀπὸ τῶν ἀνθρώπων τούτων καὶ ἄφετε αὐτούς· ὅτι ἐὰν ᾖ ἐξ ἀνθρώπων ἡ βουλὴ αὕτη ἢ τὸ ἔργον τοῦτο, καταλυθήσεται | και τα νυν λεγω υμιν αποστητε απο των ανθρωπων τουτων και εασατε αυτους οτι εαν η εξ ανθρωπων η βουλη αυτη η το εργον τουτο καταλυθησεται | και τα νυν λεγω υμιν αποστητε απο των ανθρωπων τουτων και εασατε αυτους οτι εαν η εξ ανθρωπων η βουλη η το εργον τουτο καταλυθησεται |
| but if it is from God, you will not be able to stop them, or you may even be found fighting against God.” He convinced them, | But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| εἰ δὲ ἐκ θεοῦ ἐστιν, οὐ δυνήσεσθε καταλῦσαι αὐτούς, μήποτε καὶ θεομάχοι εὑρεθῆτε. ἐπείσθησαν δὲ αὐτῷ | ει δε εκ θεου εστιν ου δυνασθε καταλυσαι αυτο μηποτε και θεομαχοι ευρεθητε | ει δε εκ θεου εστιν ου δυνασθε καταλυσαι αυτο μηποτε και θεομαχοι ευρεθητε |
| and they summoned the apostles and had them beaten. Then they ordered them not to speak in the name of Jesus and released them. | And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ἐπείσθησαν δὲ αὐτῷ καὶ προσκαλεσάμενοι τοὺς ἀποστόλους δείραντες παρήγγειλαν μὴ λαλεῖν ἐπὶ τῷ ὀνόματι τοῦ Ἰησοῦ καὶ ἀπέλυσαν | επεισθησαν δε αυτω και προσκαλεσαμενοι τους αποστολους δειραντες παρηγγειλαν μη λαλειν επι τω ονοματι του ιησου και απελυσαν αυτους | επεισθησαν δε αυτω και προσκαλεσαμενοι τους αποστολους δειραντες παρηγγειλαν μη λαλειν επι τω ονοματι του ιησου και απελυσαν αυτους |
|
Matthew 6:13 (KJV) |
|
| And do not lead us into temptation, but deliver us from the evil one. | And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. |
| Stephanus Textus Receptus | ||
| καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ρῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ | και μη εισενεγκης ημας εις πειρασμον αλλα ρυσαι ημας απο του πονηρου οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας αμην | και μη εισενεγκης ημας εις πειρασμον αλλα ρυσαι ημας απο του πονηρου οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας αμην |
[4] The Stephanus Textus Receptus, Byzantine Majority Text and NA28 began this clause with ου (KJV: Did not we). The NET parallel Greek text did not.
[5] The Stephanus Textus Receptus had the article ο preceding Peter. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.
[6] The NET parallel Greek and NA28 had εἶπαν here (not translated in the NET), where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον (KJV: and said).
[7] The NET parallel Greek and NA28 had the article τοῦ preceding give. The Stephanus Textus Receptus and Byzantine Majority Text did not.
[8] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου (KJV: his) preceding witnesses. The NET parallel Greek and NA28 did not.
[9] The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: also) preceding Holy. The NET parallel Greek and NA28 did not.
[10] Acts 2:38 (NET) Table
[11] John 6:29 (NET) Table
[12] The NET parallel Greek text and NA28 had χωρὶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκ.
[13] The Stephanus Textus Receptus and Byzantine Majority Text had σου following works (KJV: thy works). The NET parallel Greek text and NA28 did not.
[14] The Stephanus Textus Receptus and Byzantine Majority Text had μου following faith (KJV: my faith). The NET parallel Greek text and NA28 did not.
[16] Acts 2:41 (NET) Table
[17] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had καὶ πυρί (NET: and fire) here. The Byzantine Majority Text did not.
[18] The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ιωαννης (John) here. The NET parallel Greek text did not.
[19] The NET parallel Greek text and NA28 had δὲ (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).
[20] The NET parallel Greek text and NA28 had ἠνεῴχθησαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανεωχθησαν. The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had αυτω (KJV: unto him) following opened. The NET parallel Greek text did not.
[22] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Peter. The NET parallel Greek text and NA28 did not.
[23] The NET parallel Greek text and NA28 had ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had καθως (KJV: as well as).
[24] The NET parallel Greek text and NA28 had Ἰησοῦ Χριστοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had του κυριου (KJV: the Lord).
[27] The NET parallel Greek text and NA28 had ἐβούλοντο here, where the Stephanus Textus Receptus and Byzantine Majority Text had εβουλευοντο (KJV: took counsel).
[28] The Stephanus Textus Receptus and Byzantine Majority Text had τι preceding the. The NET parallel Greek text and NA28 did not.
[29] The NET parallel Greek text and NA28 had ἀνθρώπους here, where the Stephanus Textus Receptus and Byzantine Majority Text had αποστολους (KJV: apostles).
[31] The NET parallel Greek text and NA28 had ἀριθμὸς ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply αριθμος.
[32] The NET parallel Greek text and NA28 had προσεκλίθη here, where the Stephanus Textus Receptus had προσεκολληθη and the Byzantine Majority Text had προσεκληθη.
[33] The Stephanus Textus Receptus and Byzantine Majority Text had ικανον following people (KJV: much people). The NET parallel Greek text and NA28 did not.
[34] The NET parallel Greek text and NA28 had ἄφετε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εασατε (KJV: let them alone)
[35] The NET parallel Greek text and NA28 had the plural masculine pronoun αὐτούς here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular neuter pronoun αυτο (KJV: it).
[38] Ezekiel 36:27 (Tanakh) Table
[39] Hebrews 10:1 (NET) Table
[41] Glatians 5:22b-23a (NET) Table
[42] Romans 13:10 (NET) I’m confident to make this substitution. Paul’s description of love (1 Corinthians 13:4-8a) is not a description of human emotion. It is at the very least a description of the fruit of the Spirit.
[43] Romans 3:22a (NET) Table
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