Rather than add an extremely lengthy addendum to another essay, I chose to begin a series of essays on Psalm 22 in the Septuagint.  Here is a Gospel harmony of Jesus’ words.

Matthew 27:45, 46 (NET)	Mark 15:33, 34 (NET)	Luke 23:44, 45a (NET)
Now from noon until three, darkness came over all the land [Table].	Now when it was noon, darkness came over the whole land until three in the afternoon [Table].	It was now about noon, and darkness came over the whole land until three in the afternoon,
		because the sun’s light failed [Table].
At about three o’clock Jesus shouted with a loud voice, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” [Table]	Around three o’clock[1] Jesus cried out with a loud voice,[2] “Eloi, Eloi, lema[3] sabachthani?” which means, “My God, my God, why have you forsaken me?”

Chaim & Laura wrote a very moving essay on Chaim BenTorah online about ELI ELI LAMA SABACHTHANI.  It got me thinking about the possibility that the New Testament, especially the Gospel narratives, might be Greek translations of an original Hebrew or Aramaic text.  I imagined comparing it to the Greek text.

What if it lacked which means, “My God, my God, why have you forsaken me?”  How would I react?  Would I assume that it was the original?  Or would I assume that the translators of a Hebrew or Aramaic text had regarded it as redundant?

To get to the beautiful end of their essay Chaim & Laura made an assumption that discomforted me.  I resorted to giving my account face-to-face with Jesus.  So I considered believing that the Holy Spirit wanted me to know ὅ ἐστιν μεθερμηνευόμενον· ὁ θεός μου |ὁ θεός μου|, εἰς τί ἐγκατέλιπες με (NET: which means, “My God, my God, why have you forsaken me”).  Then Jesus looks at me and says, “No, Dan, Chaim & Laura were right”:

the scribes added the footnote which being interpreted means…. This is in accordance with the Eastern Church which teaches that the scribes who wrote this out in Greek really did not understand what the phrase really meant, so they merely transliterated it into the Greek rather than translate it and then put in a short commentary or their own opinion and indicated this by the words that is to say… In other words they were not sure they had correctly quoted Jesus so they assumed he was speaking Psalms 22:1 and put in a little commentary to offer their opinion as to what he really said.^[4]

Then I can respond, “I’m sorry, I took it literally.”  The alternative, to believe Chaim & Laura (something they have not asked me to do, by the way), leaves me without excuse if Jesus asks me, “What does the Scripture say, Dan?”

“Don’t be so lazy,” I chided myself for rejecting their insight in a thought experiment.  Comparing a Hebrew or Aramaic Gospel to the Greek might be interesting and informative.  So I looked online but I found no Hebrew^[5] or Aramaic^[6] Gospel.  Instead, I found an essay by David N. Bivin, “Has a Gospel in Hebrew Been Found?,” on Jerusalem Perspective.  Mr. Bivin wrote on October 31, 1987:

From time to time, one hears reports of the discovery of a portion of the New Testament written in Hebrew or Aramaic. To date, such reports have proven false. There is not a single extant Hebrew-language or Aramaic-language manuscript from the early Christian era of any of the New Testament books. [Addendum: March 29, 2024, Rev. Glenn David Bauscher might dispute that claim. Without a concordance I will still be unable to study it.]

Under a heading, “My Assumptions,” Mr. Bivin continued:

I have arrived at two conclusions that serve as working hypotheses for my research:

An account of Jesus’ life was written in Hebrew, probably by one of Jesus’ original disciples.

One (or more) of the sources used by the writers of the Synoptic Gospels is derived from a Greek translation of that Hebrew account.

After this I returned to the essay by Chaim & Laura:

As I have said, Jesus spoke a Northern dialect of Aramaic…

This now brings us to the word Eli. In the Southern dialect this would mean my God.  However, in the Northern dialect, which is more colloquial, the word el would be used for more than just the word god, it was sometimes used in a descriptive sense.  A god is someone or something that has control over you. People are, for instance, controlled by their hearts desires. Thus Jesus could have been saying, “my heart.” In the Semitic languages when a word is repeated twice it is done to show emphasis.  Hence in the Old Galilean when Jesus said Eli Eli he could have been saying “listen to my heart.”  The word lama (Hebrew) or lema (Aramaic) generally is used as an interrogative, but this is not necessarily set in stone.  To use lema as a question, why am I forsaken or why have I been kept suggest that Jesus did not understand what was happening to Him. That is not my Jesus, He is God, and He is all knowing. In that context we could properly and linguistically render this not as a question but as a declaration, this is why.  In the Old Galilean lema Sabachthani means, this is why I have been kept or this is my destiny. In fact scholars have discovered this phrase still in use in that tribe that still uses the Old Galilean. They use it in the context of this is my destiny.  In other words Jesus was not speaking to God but to the people who were mourning his death, those who could understand his dialect and in His last breath what He could have been saying is, “Listen to my heart, this is my destiny.” Jesus was telling those who were in sorrow over his death, “Listen to my heart, this is why I came to earth in the first place, this is my purpose, to die for you.”

This time it occurred to me to ask, if an ancient language like Aramaic was so divergent over so small a geographical area almost two thousand years ago, why should I believe that its current usage among a contemporary tribe corrects an “error” in the Bible?  If Aramaic was that diverse in Jesus’ day, it would only make sense to address large mixed gatherings in a newer, more universal, common language used over a larger geographical area, like Koine Greek.  With all due respect to the research and assumptions of Mr. Bivin and Chaim & Laura, I’ll continue to explore Psalm 22 as the melody^[7] in Jesus’ heart as He endured the cross.

Masoretic Text		Septuagint
Psalm 22:1 (Tanakh)	Psalm 22:1 (NET)	Psalm 21:1, 2 (NETS)	Psalm 21:1, 2 (Elpenor English)
	For the music director, according to the tune “Morning Doe”; a psalm of David. My God, my God, why have you abandoned me?  I groan (sheʼâgâh, שאגתי) in prayer, but help seems far away.	Regarding completion.  Over the support at dawn.  A Psalm.  Pertaining to Dauid.	[For the end, concerning the morning aid, a Psalm of David.]
My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring (שַֽׁאֲגָתִֽי)?		God, my God, attend to me; why did you forsake me?  Far away from my deliverance are the words of my transgressions (παραπτωμάτων).	O God, my God, attend to me: why hast thou forsaken me? the account of my transgressions (παραπτωμάτων) is far from my salvation.

The rabbis translated שַֽׁאֲגָתִֽ (sh^eʼâgâh; Tanakh: roaring) τῶν παραπτωμάτων μου (my transgressions) in the Septuagint (Table2 below).  I can see why Jesus may have preferred to meditate on the Hebrew or Aramaic text rather than the Greek.  Morfix, which I assume is intended more for contemporary Hebrew to English translation than ancient, yields “roar, shout” when I enter שַֽׁאֲגָתִֽ (sh^eʼâgâh).  Gesenius’ Hebrew-Chaldee Lexicon on the BLB entry for Strong’s Concordance number H7581 mentions “cry of a wretched person, wrung forth by grief.”  Only the NET dictionary mentions “the wicked” in its definition of שאגתי (sh^eʼâgâh): “1) roaring 1a) of lion, the wicked, distress cry.”  But even in the words, the account of my transgressions is far from my salvation, I hear the echo of, God^[8] made the one who did not know sin to be sin for us.^[9]   And yet no follower of Nietzsche can claim that Jesus affirmed that “He died for his own sins.”^[10]

Chaim & Laura wrote about sabachthani:

As for the word Sabachthani well, we are not sure, it appears to be from the Aramaic word sbq which means to forsake or abandon for a purpose.  The Aramaic word for just simply to abandon to forsake because it is unwanted is taatani. However, it can be argued that the root word is really shwaq which means to be kept, spared or allowed or to fulfill an end. If Jesus had really meant that God had abandoned Him or forgot Him He would have used the word taatani (forsake) or nashatani (forget).

Something even more curious is that the passage suggests that Jesus is quoting Psalms 22:1 yet in Hebrew that phrase is eli, eli lama ‘azabethni not sabachthani. However the Jewish Targum (Aramaic translation of the Hebrew Bible) does use the Aramaic word sbq in Psalms 22:1, which is probably why the scribes added the footnote which being interpreted means….

It is certainly true that the Masoretic^[11] text has עֲזַבְתָּ֑נִי (a form of ʽâzab) here.

Chaim & Laura continued:

Indeed Jesus could have been misquoted from scribes or witnesses at the crucifixion if they were from Judea, for the Judeans spoke a Southern dialect of Aramaic but Jesus and his disciples were from the Northern part of Israel, Galilee, where they spoke a Northern dialect of Aramaic…My belief that all Scripture is the inspired Word of God makes me a little uncomfortable suggesting that the Bible misquoted Jesus.  If the Bible teaches Jesus said Sabachthani, then that is what He said, no misquotation.

As I have said, Jesus spoke a Northern dialect of Aramaic.  My studies have been in the middle dialect of Aramaic, more commonly known as the Jewish Babylonian Aramaic or Talmudic Aramaic…So I claim no expertise on the Old Galilean or Northern dialect of Aramaic. However, from my research into the Old Galilean I find that the study of the Old Galilean is a relatively new discovery.  It was felt that the Northern dialect of Aramaic or the Old Galilean dialect was a dead language, however, linguist have found a tribe in Northern Iraq that still speaks this dialect and scholars from Oxford have descended upon these people to learn some of the finer points of this dialect.

I am as moved emotionally by this—the idea that a contemporary tribe, since Jesus’ resurrection, uses lema Sabachthani (in difficult circumstances, I assume) to mean this is my destiny—as I was moved by Chaim’s & Laura’s use of this contemporary meaning of Sabachthani to translate Jesus’ words.  It’s a wash^[12] for me emotionally.  But if I will receive ὅ ἐστιν μεθερμηνευόμενον· ὁ θεός μου |ὁ θεός μου|, εἰς τί ἐγκατέλιπες με (NET: which means, “My God, my God, why have you forsaken me”) as words inspired by the Spirit of God rather than the words of ignorant scribes I can know that Sabachthani meant ἐγκατέλιπες (a form of ἐγκαταλείπω) when Jesus said it, as the rabbis translated it in the Septuagint (Table2 below).  And Chaim’s & Laura’s essay has placed an asterisk in my mind beside one of the meanings of ἐγκαταλείπω: “to leave for future benefit.”

One more thing before I move on.  The Septuagint had πρόσχες μοι (attend to me) between My God, my God and why hast thou forsaken me.  That Jesus did not say anything like attend to me would ordinarily tip me toward the idea that the rabbis added it to the original Hebrew rather than that the Masoretes deleted it from the original.  In this particular case the content itself leaves me wondering if Jesus might have skipped it because he was too short of breath to add: I knew that you always (πάντοτε) listen to me, but I said this for the sake of the crowd standing around here, that they may believe that you sent me.^[13]

Masoretic Text		Septuagint
Psalm 22:2 (Tanakh)	Psalm 22:2 (NET)	Psalm 21:3 (NETS)	Psalm 21:3 (Elpenor English)
O my God, I cry in the day time, but thou hearest not; and in the night season, and am not silent (דֽוּמִיָּ֥ה).	My God, I cry out during the day, but you do not answer, and during the night my prayers do not let up (dûmı̂yâh, דומיה).	O my God, I will cry by day, and you will not listen, and by night, and it becomes no folly (ἄνοιαν) for me.	O my God, I will cry to thee by day, but thou wilt not hear: and by night, and [it shall] not [be accounted] for folly (ἄνοιαν) to me.

Though the Masoretic text was translated into English in the present tense, but thou hearest not (Tanakh) or but you do not answer (NET), the rabbis chose εἰσακούσῃ (a form of εἰσακούω).  An English translator can be reasonably certain they didn’t intend εἰσακούσῃ as a 3^rd person singular verb here (he did not listen or hear).  But there are two choices for the 2^nd person singular: a future tense in the indicative mood or an aorist tense in the subjunctive mood.  I assume it was the negation οὐκ (Table4 below) that tipped them to the future tense: and you will not listen (NETS) or but thou wilt not hear (English Elpenor).

It is interesting to think of the Septuagint here as more faithful to the original text, even as I consider that original text as Jesus’ prayer to his Father from the cross.  He knew He would not be saved from death.  But it’s fair to wonder whether I would have been sensitive enough to recognize this subtle difference if I hadn’t been primed by Chaim’s & Laura’s concern: “To use lema as a question, why am I forsaken or why have I been kept suggest that Jesus did not understand what was happening to Him.”

Where the Masoretic text had דֽוּמִיָּ֥ה (dûmı̂yâh), the Septuagint had ἄνοιαν (a form of ἄνοια).  The English translations of the Masoretic text, and am not silent (Tanakh) or my prayers do not let up (NET), are considerably different from those of the Septuagint, and it becomes no folly for me (NETS) or and [it shall] not [be accounted] for folly to me (English Elpenor).  So I ran דֽוּמִיָּ֥ה and דומיה through Morfix.

דֽוּמִיָּ֥ה
Hebrew	Tanakh	Forms	English Definitions
דֽוּמִיָּ֥ה	silent	דֹּמִי	(flowery) silence, stillness
		דּוֹמֶה	resembles, similar to; similar; in the same way as; דומים – (geometry) equivalent
		דָּמַם	(literary) to silence, to quieten; (literary) to cease moving, to stand still

דומיה
Hebrew	NET	Forms	English Definitions
דומיה	do…let up	דּוּמִיָּה	absolute silence, hush
		דּוֹמֶה	et cetera, and the like, and similar

I don’t see how to get the one from the other.  But if I assume that the Septuagint is closer to the original Hebrew, even as I consider it as Jesus’ prayer, I hear his persistence and faith: O my God, I will cry to thee by day, but thou wilt not hear: and by night, and [it shall] not [be accounted] for folly to me.

After Peter recognized Jesus as the Christ, Jesus began to teach [his disciples] that the Son of Man must suffer many things and be rejected by^[14] the elders, chief priests, and experts in the law,^[15] and be killed, and after three days rise again.^[16]  Jesus’ prayer day and night was not folly.  I’ll let what follows stand as a testament to his faith without comment from me.

Masoretic Text		Septuagint
Psalm 22:3-5 (Tanakh)	Psalm 22:3-5 (NET)	Psalm 21:4-6 (NETS)	Psalm 21:4-6 (Elpenor English)
But thou art holy, O thou that inhabitest the praises of Israel.	You are holy; you sit as king receiving the praises of Israel.	But you, the commendation of Israel, reside in a holy place.	But thou, the praise of Israel, dwellest in a sanctuary.
Our fathers trusted in thee: they trusted, and thou didst deliver them.	In you our ancestors trusted; they trusted in you and you rescued them.	In you our fathers hoped; they hoped, and you rescued them.	Our fathers hoped in thee; they hoped, and thou didst deliver them.
They cried unto thee, and were delivered: they trusted in thee, and were not confounded.	To you they cried out, and they were saved; in you they trusted and they were not disappointed.	To you they cried and were saved; in you they hoped and were not put to shame.	They cried to thee, and were saved: they hoped in thee, and were not ashamed.

I’ll continue this in another essay.

Tables comparing Psalm 22:1; 22:2; 22:3; 22:4 and 22:5 in the Tanakh, KJV and NET, and Psalm 22:1 (22:1, 2); 22:2 (21:3); 22:3 (21:4); 22:4 (21:5) and 22:5 (22:6) in the Septuagint (BLB and Elpenor) follow.  Tables comparing Mark 15:34; Ephesians 5:19; 2 Corinthians 5:21 and Mark 8:31 in the NET and KJV follow those.

Psalm 22:1 (Tanakh)	Psalm 22:1 (KJV)	Psalm 22:1 (NET)
My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?	My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?	For the music director, according to the tune “Morning Doe”; a psalm of David.  My God, my God, why have you abandoned me?  I groan in prayer, but help seems far away.

Psalm 22:1 (Septuagint BLB)	Psalm 21:1, 2 (Septuagint Elpenor)
εἰς τὸ τέλος ὑπὲρ τῆς ἀντιλήμψεως τῆς ἑωθινῆς ψαλμὸς τῷ Δαυιδ ὁ θεὸς ὁ θεός μου πρόσχες μοι ἵνα τί ἐγκατέλιπές με μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου	Εἰς τὸ τέλος, ὑπὲρ τῆς ἀντιλήψεως τῆς ἑωθινῆς· ψαλμὸς τῷ Δαυΐδ.  Ο ΘΕΟΣ, ὁ Θεός μου, πρόσχες μοι· ἵνα τί ἐγκατέλιπές με; μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου
Psalm 21:1, 2 (NETS)	Psalm 21:1, 2 (English Elpenor)
Regarding completion.  Over the support at dawn.  A Psalm.  Pertaining to Dauid.  God, my God, attend to me; why did you forsake me?  Far away from my deliverance are the words of my transgressions.	[For the end, concerning the morning aid, a Psalm of David.]  O God, my God, attend to me: why hast thou forsaken me? the account of my transgressions is far from my salvation.

Psalm 22:2 (Tanakh)	Psalm 22:2 (KJV)	Psalm 22:2 (NET)
O my God, I cry in the day time, but thou hearest not; and in the night season, and am not silent.	O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent.	My God, I cry out during the day, but you do not answer, and during the night my prayers do not let up.

Psalm 22:2 (Septuagint BLB)	Psalm 21:3 (Septuagint Elpenor)
ὁ θεός μου κεκράξομαι ἡμέρας καὶ οὐκ εἰσακούσῃ καὶ νυκτός καὶ οὐκ εἰς ἄνοιαν ἐμοί	ὁ Θεός μου, κεκράξομαι ἡμέρας, καὶ οὐκ εἰσακούσῃ, καὶ νυκτός, καὶ οὐκ εἰς ἄνοιαν ἐμοί
Psalm 21:3 (NETS)	Psalm 21:3 (English Elpenor)
O my God, I will cry by day, and you will not listen, and by night, and it becomes no folly for me.	O my God, I will cry to thee by day, but thou wilt not hear: and by night, and [it shall] not [be accounted] for folly to me.

Psalm 22:3 (Tanakh)	Psalm 22:3 (KJV)	Psalm 22:3 (NET)
But thou art holy, O thou that inhabitest the praises of Israel.	But thou art holy, O thou that inhabitest the praises of Israel.	You are holy; you sit as king receiving the praises of Israel.

Psalm 22:3 (Septuagint BLB)	Psalm 21:4 (Septuagint Elpenor)
σὺ δὲ ἐν ἁγίοις κατοικεῗς ὁ ἔπαινος Ισραηλ	σὺ δὲ ἐν ἁγίῳ κατοικεῖς, ὁ ἔπαινος τοῦ ᾿Ισραήλ
Psalm 21:4 (NETS)	Psalm 21:4 (English Elpenor)
But you, the commendation of Israel, reside in a holy place.	But thou, the praise of Israel, dwellest in a sanctuary.

Psalm 22:4 (Tanakh)	Psalm 22:4 (KJV)	Psalm 22:4 (NET)
Our fathers trusted in thee: they trusted, and thou didst deliver them.	Our fathers trusted in thee: they trusted, and thou didst deliver them.	In you our ancestors trusted; they trusted in you and you rescued them.

Psalm 22:4 (Septuagint BLB)	Psalm 21:5 (Septuagint Elpenor)
ἐπὶ σοὶ ἤλπισαν οἱ πατέρες ἡμῶν ἤλπισαν καὶ ἐρρύσω αὐτούς	ἐπὶ σοὶ ἤλπισαν οἱ πατέρες ἡμῶν, ἤλπισαν, καὶ ἐῤῥύσω αὐτούς
Psalm 21:5 (NETS)	Psalm 21:5 (English Elpenor)
In you our fathers hoped; they hoped, and you rescued them.	Our fathers hoped in thee; they hoped, and thou didst deliver them.

Psalm 22:5 (Tanakh)	Psalm 22:5 (KJV)	Psalm 22:5 (NET)
They cried unto thee, and were delivered: they trusted in thee, and were not confounded.	They cried unto thee, and were delivered: they trusted in thee, and were not confounded.	To you they cried out, and they were saved; in you they trusted and they were not disappointed.

Psalm 22:5 (Septuagint BLB)	Psalm 21:6 (Septuagint Elpenor)
πρὸς σὲ ἐκέκραξαν καὶ ἐσώθησαν ἐπὶ σοὶ ἤλπισαν καὶ οὐ κατῃσχύνθησαν	πρὸς σὲ ἐκέκραξαν καὶ ἐσώθησαν, ἐπὶ σοὶ ἤλπισαν καὶ οὐ κατῃσχύνθησαν
Psalm 21:6 (NETS)	Psalm 21:6 (English Elpenor)
To you they cried and were saved; in you they hoped and were not put to shame.	They cried to thee, and were saved: they hoped in thee, and were not ashamed.

Mark 15:34 (NET)	Mark 15:34 (KJV)
Around three o’clock Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?”	And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ· ἐλωι ἐλωι |λεμα| σαβαχθανι; ὅ ἐστιν μεθερμηνευόμενον· ὁ θεός μου |ὁ θεός μου|, εἰς τί ἐγκατέλιπες με	και τη ωρα τη εννατη εβοησεν ο ιησους φωνη μεγαλη λεγων ελωι ελωι λαμμα σαβαχθανι ο εστιν μεθερμηνευομενον ο θεος μου ο θεος μου εις τι με εγκατελιπες	και τη ωρα τη ενατη εβοησεν ο ιησους φωνη μεγαλη λεγων ελωι ελωι λιμα σαβαχθανι ο εστιν μεθερμηνευομενον ο θεος μου ο θεος μου εις τι με εγκατελιπες

Ephesians 5:19 (NET)	Ephesians 5:19 (KJV)
speaking to one another in psalms, hymns, and spiritual songs, singing and making music in your hearts to the Lord,	Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λαλοῦντες ἑαυτοῖς [ἐν] ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾄδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ,	λαλουντες εαυτοις ψαλμοις και υμνοις και ωδαις πνευματικαις αδοντες και ψαλλοντες εν τη καρδια υμων τω κυριω	λαλουντες εαυτοις ψαλμοις και υμνοις και ωδαις πνευματικαις αδοντες και ψαλλοντες εν τη καρδια υμων τω κυριω

2 Corinthians 5:21 (NET)	2 Corinthians 5:21 (KJV)
God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.	For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ	τον γαρ μη γνοντα αμαρτιαν υπερ ημων αμαρτιαν εποιησεν ινα ημεις γινωμεθα δικαιοσυνη θεου εν αυτω	τον γαρ μη γνοντα αμαρτιαν υπερ ημων αμαρτιαν εποιησεν ινα ημεις γενωμεθα δικαιοσυνη θεου εν αυτω

Mark 8:31 (NET)	Mark 8:31 (KJV)
Then Jesus began to teach them that the Son of Man must suffer many things and be rejected by the elders, chief priests, and experts in the law, and be killed, and after three days rise again.	And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ἤρξατο διδάσκειν αὐτοὺς ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ ἀποκτανθῆναι καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι·	και ηρξατο διδασκειν αυτους οτι δει τον υιον του ανθρωπου πολλα παθειν και αποδοκιμασθηναι απο των πρεσβυτερων και αρχιερεων και γραμματεων και αποκτανθηναι και μετα τρεις ημερας αναστηναι	και ηρξατο διδασκειν αυτους οτι δει τον υιον του ανθρωπου πολλα παθειν και αποδοκιμασθηναι απο των πρεσβυτερων και των αρχιερεων και των γραμματεων και αποκτανθηναι και μετα τρεις ημερας αναστηναι