In another essay in this series, I wrote, “Any rational argument against [And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself¹] must explain: 1) how Jesus was wrong and 2) when He changed his mind.” I want to consider some arguments against it to see how that observation holds up.

A blog post titled “What Did Jesus Mean When He Said That he will ‘Draw All Men [and Women] to Myself’?” on the Christian Publishing House Blog stated:

The Greek expressions rendered “all” in John 12:32 is an inflected form of the word pas. In Koine Greek “all” does not always mean “all.” Many times in the biblical Greek “all” is used in a hyperbolic sense and does not necessarily always mean “all.”

If I assume that Jesus knew this esoteric rule of Koine Greek, I can shoehorn this argument into item #2 of my understanding of a rational argument: Jesus changed his mind even before He spoke. He wasn’t wrong (item #1) because He never said that He will draw all to Himself. I misunderstand Him taking Him at his word.

I’m not convinced that this is an esoteric rule of Koine Greek. The author² cites no Greek grammar but lets it stand on his own authority. I’m not sure how I would apply such a rule if it existed. Much of what Jesus or Paul said or wrote seemed hyperbolic to me when I began to study the Bible. I suspect that forms of πᾶς (pas) much like all in English mean “every, all, the whole, always, complete, entire, utter,” unless explicitly limited in the text. “It is the context that will make clear the author’s intention.”³

According to the Greek Concordance on biblehub.com there are 90 occurrences of πάντας (the Greek word translated all people in John 12:32) in the New Testament. I’ll look at all of them eventually. I’ve surveyed the first nine in Matthew [see Table below].

All nine occur in narrative passages and are clearly limited in scope. The first occurrence follows (Matthew 2:1-4 ESV):

Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying, “Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him.” When Herod the king heard this, he was troubled, and all (πᾶσα, another form of πᾶς) Jerusalem with him; and assembling all (πάντας, a form of πᾶς) the chief priests and scribes of the people, he inquired of them where the Christ was to be born.

Here πάντας was clearly limited to all the chief priests and scribes of the people. It is completely fair to further limit this to all the chief priests and scribes of the people in Jerusalem, since wise men from the east came to Jerusalem. I’d be willing to limit it further to all the chief priests and scribes of the people living in Jerusalem at this time.

Though I’m not searching occurrences of πᾶσα (another form of πᾶς) deliberately, this one came up in context: all Jerusalem was troubled with Herod. I see no problem limiting this occurrence of a form of πᾶς to all Jerusalem who heard with Herod was troubled.

Another example follows (Matthew 2:16 ESV):

Then Herod, when he saw that he had been tricked by the wise men, became furious, and he sent and killed all (πάντας, a form of πᾶς) the male children in Bethlehem and in all⁴ (πᾶσι[ν], another form of πᾶς) that region who were two years old or under, according to the time that he had ascertained from the wise men.

Here πάντας was limited to the male children in Bethlehem and in πᾶσι(ν) that region who were two years old or under. Since this order was carried out by men it wouldn’t surprise me if the results were less than perfect. We are told explicitly that they missed their intended target completely (Matthew 2:13-15a ESV):

Now when [the wise men] had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, “Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him.” And he rose and took the child and his mother by night and departed to Egypt and remained there until the death of Herod.

One more example follows (Matthew 21:12 ESV):

And Jesus⁵ entered the temple⁶ and drove out all (πάντας, a form of πᾶς) who sold and bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons.

Here πάντας was limited by who sold and bought in the temple. It was further limited by the stated location of the temple: And when [Jesus] entered Jerusalem, the whole (πᾶσα, another form of πᾶς) city was stirred up, saying, “Who is this?”⁷ Here, too, πᾶσα was limited by the…city of Jerusalem.

So, do these nine examples of πάντας, along with two examples of πᾶσα and one of πᾶσι(ν), persuade me that Jesus intended to limit πάντας in some way when He said, And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself⁸? No. Matthew was careful to alert his reader by the words which immediately followed it that πάντας was limited. Jesus, by comparison, seems far too cavalier if He intended any such limitation.

There is a book ad preceding the blog post I quoted:

Jesus told the leaders of his day that he “will draw all men [and women] to myself.” You too can experience the joy of drawing “all men” [and women] to the “good news” by Reaching Hearts with the Art of Persuasion.⁹

I never expected with a few clicks of a mouse in under two minutes to find one document that effectively explained one reason I thought Jesus spoke in the exaggerated language of a salesman was the inherent logic of my Christianity. I had a philosophical bent to my mind at a very young age.

I’ve considered the four occurrences of πάντας in Mark’s Gospel [see Table below], but first it seems necessary to address something else. For me the grammatical arguments are most compelling: What did Jesus say? The author of this blog post seems to be arguing something else. He paraphrased D. A. Carson: Jesus “means ‘all people without distinction, Jews and Gentiles alike’, not all individuals without exception, since the surrounding context has just established judgment as a major theme (v. 31)…”

If Jesus draws me to Himself, does that preclude Him from judging the sin condemned in my flesh? No, of course not. I return to what I called the long name¹⁰ of God (Exodus 34:6, 7 ESV):

The Lord passed before [Moses] and proclaimed, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.”

Since I mentioned this alternative argument, I should probably address it directly. One of the things I like to do is to put alternatives into the text to see how they feel:

Alternate Explanations
And I, when I am lifted up from the earth, will draw all people to myself without distinction, Jews and Gentiles alike.	And I, when I am lifted up from the earth, will draw all individuals to myself without exception.

I’m not subtle enough to hear much difference between these two statements, but I’m not thick. I understand what the author of the blog post wanted Jesus to say:

And I, when I am lifted up from the earth, will draw from all peoples to myself, from Jews and Gentiles alike without distinction. I will not draw all individuals without exception.

If I take this to the judgment seat of Christ, what is my account if He asks why I believed it? I read a blog post from a Christian bookseller paraphrasing the president of the Evangelical Theological Society? “But what did I say, Dan,” is all He has to say to bring me to my senses. He said, And I, when I am lifted up from the earth, will draw all…to myself.

Three of the four occurrences of πάντας in Mark’s Gospel are more like the occurrence in John 12:32 than any in Matthew’s Gospel, and they are clearly limited. One example follows (Mark 2:1-5a, 11, 12 ESV):

And when [Jesus] returned¹¹ to Capernaum¹² after some days,¹³ it was reported that he was at home.¹⁴ And¹⁵ many were gathered together, so that there was no more room, not even at the door. And he was preaching the word to them. And they came, bringing to him a paralytic carried by four men. And when they could not get near¹⁶ him because of the crowd, they removed the roof above him, and when they had made an opening, they let down¹⁷ the bed¹⁸ on which¹⁹ the paralytic lay. And²⁰ when Jesus saw their faith, he said to the paralytic…“I say to you, rise,²¹ pick up your bed,²² and go home.” And he rose and immediately²³ picked up his bed²⁴ and went out before²⁵ them all (πάντων, another form of πᾶς), so that they were all (πάντας, a form of πᾶς) amazed and glorified God, saying, “We never saw anything like this!”

Here πάντας was not limited by the words immediately following it. Instead, it was flanked by two infinitives in the present tense: ἐξίστασθαι (a form of ἐξίστημι) and δοξάζειν (a form of δοξάζω), translated: they were all amazed and glorified God in the ESV. Likewise, πάντων was not limited by the words immediately preceding it: (he) went out before them all. (It seems to me that them was added by the translators.) Both are limited by their context, a house in Capernaum at a specific time: And when he returned to Capernaum after some days, it was reported that he was at home. And many were gathered together, so that there was no more room, not even at the door.

So, should I assume that πάντας in John 12:32 was limited to all who heard Jesus at that particular moment in Jerusalem? That doesn’t feel right, and I’ve never heard anyone argue that point. My feelings and potentially poor scholarship aside, I want to look more closely at Jesus’ words (John 12:31-33 ESV):

Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself.” He said this to show by what kind of death he was going to die [Table].

Here is the mind of Christ. I do like to put this in a little more perspicuous form.

The Mind of Christ

Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth (He said this to show by what kind of death he was going to die), will draw all people (πάντας) to myself.”

That Jesus will draw πάντας to Himself is either the judgment of this world or something so intimately associated with the judgment of this world that it is one of the next things that came to his mind. Now I admit, my religious mind has had many other ideas about the judgment of this world. Most, if not all, of them can be summed up with some negation of Jesus’ saying I…will draw all…to myself: I will not draw all to Myself; I will draw not all to Myself; I will draw some to Myself but not all.

I will draw all to Myself, is such a shock to my religious mind that if it followed directly after, Now is the judgment of this world, this might have been a speculative essay about how and when a negative particle was removed from the Greek of John 12:32. It is entirely possible, perhaps even likely, that Jesus will say, Depart from me, you cursed, into the eternal fire prepared for the devil and his angels,²⁶ to my religious mind.

I will draw all to Myself, does not follow Now is the judgment of this world. [N]ow will the ruler of this world be cast out, falls between them. So again, that Jesus will draw πάντας to Himself is either the means by which the ruler of this world [will] be cast out or something so intimately associated with the means by which the ruler of this world [will] be cast out that it is the very next thought that came to his mind. And again, I admit, my religious mind has had many other ideas about how the ruler of this world [will] be cast out.

Though my religious mind never recognized any connection between now will the ruler of this world be cast out and I...will draw all…to myself, once I hear it from the mind of Christ it is difficult to conceive of any better way to cast out the ruler of this world than to plunder all of his possessions, rather than some or a few of them. And that little taste of freedom from the domination of my religious mind serves as a bridge back to Now is the judgment of this world.

Suddenly, that Jesus will draw πάντας to Himself, that He will cause all to be born again (ἄνωθεν; NET: from above) by his own indwelling Holy Spirit sounds like the most scathing judgment of this world I could ever imagine. And this thought battles mightily against my religious mind’s tendency to demand that infinite mercy and infinite judgment be two entirely different things.

The irony here is that the carnal or fleshly mind hears the judgment in Jesus’ saying, You must be born again,²⁷ and rejects it as hate speech. So, the carnal/fleshly mind rejects the mercy in Jesus’ judgment while my religious mind rejects the judgment in Jesus’ mercy, his promise to draw all to Himself.

In the Introduction to this blog I speculated that “the religious mind may be nothing more than a subspecies of the carnal mind (KJV) or the outlook of the flesh (NET).” Here they seem opposed to one another. What binds them together, however, and betrays their common origin is their design by the ruler of this world to keep us from abiding in Christ and to keep his words from abiding in us. Both are evidence of the ruler of this world’s domination over our hearts and minds.

It is perfectly just that Jesus say, Depart from me, you cursed, into the eternal fire prepared for the devil and his angels,²⁸ to my religious mind. Only the mind of Christ endures. Paul wrote (1 Corinthians 2:6-16 ESV):

Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory. None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory. But, as it is written,

“What no eye has seen, nor ear heard,

nor the heart of man imagined,

what God has prepared for those who love him”—²⁹

these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. For who knows a person’s thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God [Table]. Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual [Table].

The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. The spiritual person judges all things,³⁰ but is himself to be judged by no one. “For who has understood the mind of the Lord so as to instruct him?” But we have the mind of Christ.

To the extent that Christianity is a product of the religious mind, it is idolatry serving neither Christ nor those who would abide in Him.

According to a note (26) in the NET Matthew quoted from Hosea 11:1. The table below compares the relevant portions of the Greek of Matthew 2:15b to Hosea 11:1b in the Septuagint.

Matthew 2:15b (NET Parallel Greek)	Hosea 11:1b (Septuagint BLB) Table	Hosea 11:1b (Septuagint Elpenor)
ἐξ Ἀιγύπτου ἐκάλεσα τὸν υἱόν μου	ἐξ Αἰγύπτου μετεκάλεσα τὰ τέκνα αὐτοῦ	ἐξ Αἰγύπτου μετεκάλεσα τὰ τέκνα αὐτοῦ
Matthew 2:15b (NET)	Hosea 11:1b (NETS)	Hosea 11:1b (English Elpenor)
I called my Son out of Egypt.	out of Egypt I recalled his children	out of Egypt have I called his children

It appears that Matthew made his own translation from Hebrew rather than quoting the Septuagint directly.

According to a note (12) in the NET Paul quoted from Isaiah 40:13. The table below compares the Greek of 1 Corinthians 2:16a to Isaiah 40:13 in the Septuagint.

1 Corinthians 2:16a (NET Parallel Greek)	Isaiah 40:13 (Septuagint BLB) Table	Isaiah 40:13 (Septuagint Elpenor)
τίς γὰρ ἔγνω νοῦν κυρίου, ὃς συμβιβάσει αὐτόν	τίς ἔγνω νοῦν κυρίου καὶ τίς αὐτοῦ σύμβουλος ἐγένετο ὃς συμβιβᾷ αὐτόν	τίς ἔγνω νοῦν Κυρίου, καὶ τίς αὐτοῦ σύμβουλος ἐγένετο, ὃς συμβιβᾷ αὐτόν
1 Corinthians 2:16a (NET)	Isaiah 40:13 (NETS)	Isaiah 40:13 (English Elpenor)
For who has known the mind of the Lord, so as to advise him?	Who has known the mind of the Lord, and who has been his counselor to instruct him?	Who has known the mind of the Lord? and who has been his counsellor, to instruct him?

The tables mentioned above follow.

Occurrences of πάντας in Matthew
Reference	NET Parallel Greek	ESV
Matthew 2:4	πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ	all the chief priests and scribes of the people
	This was further limited by:
	(v. 1) παρεγένοντο εἰς Ἱεροσόλυμα	(v. 1) [they] came to Jerusalem
Matthew 2:16	πάντας τοὺς παῖδας τοὺς ἐν Βηθλέεμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς ἀπὸ διετοῦς καὶ κατωτέρω	all the male children in Bethlehem and in all that region who were two years old or under
Matthew 4:24	πάντας τοὺς κακῶς ἔχοντας ποικίλαις νόσοις καὶ βασάνοις συνεχομένους [καὶ] δαιμονιζομένους καὶ σεληνιαζομένους καὶ παραλυτικούς	all the sick, those afflicted with various diseases and pains, those oppressed by demons, those having seizures, and paralytics
	This was further limited by:
	ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν Συρίαν	his fame spread throughout all Syria
Matthew 8:16	πάντας τοὺς κακῶς ἔχοντας	all who were sick
	This was further limited by:
	προσήνεγκαν αὐτῷ (v. 14) εἰς τὴν οἰκίαν Πέτρου	they brought to him (v. 14) [into] Peter’s house
Matthew 12:15	ἠκολούθησαν αὐτῷ [ὄχλοι] πολλοί, καὶ ἐθεράπευσεν αὐτοὺς πάντας	many followed him, and he healed them all
Matthew 14:35	προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας	they…brought to him all who were sick
	This was further limited by:
	(v. 34) ἦλθον ἐπὶ τὴν γῆν εἰς Γεννησαρέτ (v. 35) ἀπέστειλαν εἰς ὅλην τὴν περίχωρον	(v. 34) they came to land at Gennesaret (v. 35) they sent around to all that region
Matthew 21:12	ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ	[he] drove out all who sold and bought in the temple
	This was further limited by:
	(v. 10) εἰσελθόντος αὐτοῦ εἰς Ἱεροσόλυμα	(v. 10) he entered Jerusalem
Matthew 22:10	συνήγαγον πάντας οὓς εὗρον	[they] gathered all whom they found
	This was further limited by:
	(v. 9) πορεύεσθε οὖν ἐπὶ τὰς διεξόδους τῶν ὁδῶν	(v. 9) Go therefore to the main roads
Matthew 26:1	πάντας τοὺς λόγους τούτους	all these sayings
	This was further limited by (Matthew 24:3-25:46):
	(v. 24:3) Καθημένου δὲ αὐτοῦ ἐπὶ τοῦ ὄρους τῶν ἐλαιῶν	As he sat on the Mount of Olives

Occurrences of πάντας in Mark
Reference	NET Parallel Greek	ESV
Mark 1:32	ἔφερον πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζομένους	they brought to him all who were sick or oppressed by demons
	This was further limited by:
	(v. 29) ἦλθον εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου (v. 21) εἰσπορεύονται εἰς Καφαρναούμ	(v. 29) he…entered the house of Simon and Andrew (v. 21) they went into Capernaum
Mark 2:12	ἐξίστασθαι πάντας	they were all amazed
	This was limited by:
	(v. 1a) εἰσελθὼν πάλιν εἰς Καφαρναοὺμ (v. 1b) ἐν οἴκῳ ἐστίν	(v. 1a) he returned to Capernaum (v. 1b) he was at home
Mark 5:40	ἐκβαλὼν πάντας παραλαμβάνει	he put them all outside
	This was limited by:
	κατεγέλων αὐτοῦ (v. 38) ἔρχονται εἰς τὸν οἶκον τοῦ ἀρχισυναγώγου	they laughed at him (v. 38) They came to the house of the ruler of the synagogue
Mark 6:39	ἐπέταξεν αὐτοῖς |ἀνακλῖναι| πάντας συμπόσια συμπόσια ἐπὶ τῷ χλωρῷ χόρτῳ	he commanded them all to sit down in groups on the green grass
	This was limited by:
	(v. 32) ἀπῆλθον…εἰς ἔρημον τόπον (v. 33) πεζῇ ἀπὸ πασῶν τῶν πόλεων	(v. 32) they went away…to a desolate place (v. 33) they ran there on foot from all the towns

Tables comparing Hosea 11:1; Exodus 34:6; 34:7 and Isaiah 40:13 in the Tanakh, KJV and NET, and comparing Hosea 11:1; Exodus 34:6; 34:7 and Isaiah 40:13 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Matthew 2:16; 21:12; Mark 2:1, 2; 2:4, 5; 2:11, 12 and 1 Corinthians 2:15 in the NET and KJV follow.

Hosea 11:1 (Tanakh)	Hosea 11:1 (KJV)	Hosea 11:1 (NET)
When Israel was a child, then I loved him, and called my son out of Egypt.	When Israel was a child, then I loved him, and called my son out of Egypt.	“When Israel was a young man, I loved him like a son, and I summoned my son out of Egypt.

Hosea 11:1 (Septuagint BLB)	Hosea 11:1 (Septuagint Elpenor)
(10:15b) ὄρθρου ἀπερρίφησαν ἀπερρίφη βασιλεὺς Ισραηλ (11:1) διότι νήπιος Ισραηλ καὶ ἐγὼ ἠγάπησα αὐτὸν καὶ ἐξ Αἰγύπτου μετεκάλεσα τὰ τέκνα αὐτοῦ	ΟΡΘΡΟΥ ἀπερρίφησαν, ἀπερρίφη βασιλεὺς ᾿Ισραήλ· ὅτι νήπιος ᾿Ισραήλ, καὶ ἐγὼ ἠγάπησα αὐτὸν καὶ ἐξ Αἰγύπτου μετεκάλεσα τὰ τέκνα αὐτοῦ
Hosea 11:1 (NETS)	Hosea 11:1 (English Elpenor)
At dawn they were cast out; Israel’s king was cast out. For Israel was an infant, and I loved him, and out of Egypt I recalled his children.	Early in the morning were they cast off, the king of Israel has been cast off: for Israel is a child, and I loved him, and out of Egypt have I called his children.

Exodus 34:6 (Tanakh)	Exodus 34:6 (KJV)	Exodus 34:6 (NET)
And HaShem passed by before him, and proclaimed: ‘The HaShem, HaShem, G-d, merciful and gracious, long-suffering, and abundant in goodness and truth;	And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth,	The Lord passed by before him and proclaimed: “The Lord, the Lord, the compassionate and gracious God, slow to anger, and abounding in loyal love and faithfulness,

Exodus 34:6 (Septuagint BLB)	Exodus 34:6 (Septuagint Elpenor)
καὶ παρῆλθεν κύριος πρὸ προσώπου αὐτοῦ καὶ ἐκάλεσεν κύριος ὁ θεὸς οἰκτίρμων καὶ ἐλεήμων μακρόθυμος καὶ πολυέλεος καὶ ἀληθινὸς	καὶ παρῆλθε Κύριος πρὸ προσώπου αὐτοῦ καὶ ἐκάλεσε· Κύριος ὁ Θεὸς οἰκτίρμων καὶ ἐλεήμων, μακρόθυμος καὶ πολυέλεος καὶ ἀληθινός
Exodus 34:6 (NETS)	Exodus 34:6 (English Elpenor)
And the Lord passed by before his face, and he called, “The Lord, the Lord God is compassionate and merciful, patient and very merciful and truthful	And the Lord passed by before his face, and proclaimed, The Lord God, pitiful and merciful, longsuffering and very compassionate, and true,

Exodus 34:7 (Tanakh)	Exodus 34:7 (KJV)	Exodus 34:7 (NET)
keeping mercy unto the thousandth generation, forgiving 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.’	Keeping mercy for thousands, forgiving 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 to the fourth generation.	keeping loyal love for thousands, forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression of fathers by dealing with children and children’s children, to the third and fourth generation.”

Exodus 34:7 (Septuagint BLB)	Exodus 34:7 (Septuagint Elpenor)
καὶ δικαιοσύνην διατηρῶν καὶ ποιῶν ἔλεος εἰς χιλιάδας ἀφαιρῶν ἀνομίας καὶ ἀδικίας καὶ ἁμαρτίας καὶ οὐ καθαριεῗ τὸν ἔνοχον ἐπάγων ἀνομίας πατέρων ἐπὶ τέκνα καὶ ἐπὶ τέκνα τέκνων ἐπὶ τρίτην καὶ τετάρτην γενεάν	καὶ δικαιοσύνην διατηρῶν καὶ ἔλεος εἰς χιλιάδας, ἀφαιρῶν ἀνομίας καὶ ἀδικίας καὶ ἁμαρτίας, καὶ οὐ καθαριεῖ τὸν ἔνοχον, ἐπάγων ἀνομίας πατέρων ἐπὶ τέκνα καὶ ἐπὶ τέκνα τέκνων, ἐπὶ τρίτην καὶ τετάρτην γενεάν
Exodus 34:7 (NETS)	>Exodus 34:7 (English Elpenor)
and preserving righteousness and doing mercy for thousands, taking away acts of lawlessness and of injustice and sins, and he will not acquit the guilty person, bringing lawless acts of fathers upon children and upon children of children, upon the third and fourth generation.”	and keeping justice and mercy for thousands, taking away iniquity, and unrighteousness, and sins; and he will not clear the guilty; bringing the iniquity of the fathers upon the children, and to the children’s children, to the third and fourth generation.

Isaiah 40:13 (Tanakh)	Isaiah 40:13 (KJV)	Isaiah 40:13 (NET)
Who hath directed the Spirit of the LORD, or being his counsellor hath taught him?	Who hath directed the Spirit of the LORD, or being his counsellor hath taught him?	Who comprehends the mind of the Lord, or gives him instruction as his counselor?

Isaiah 40:13 (Septuagint BLB)	Isaiah 40:13 (Septuagint Elpenor)
τίς ἔγνω νοῦν κυρίου καὶ τίς αὐτοῦ σύμβουλος ἐγένετο ὃς συμβιβᾷ αὐτόν	τίς ἔγνω νοῦν Κυρίου, καὶ τίς αὐτοῦ σύμβουλος ἐγένετο, ὃς συμβιβᾷ αὐτόν
Isaiah 40:13 (NETS)	Isaiah 40:13 (English Elpenor)
Who has known the mind of the Lord, and who has been his counselor to instruct him?	Who has known the mind of the Lord? and who has been his counsellor, to instruct him?

Matthew 2:16 (NET)	Matthew 2:16 (KJV)
When Herod saw that he had been tricked by the wise men, he became enraged. He sent men to kill all the children in Bethlehem and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men.	Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men.

Matthew 2:16 (NET Parallel Greek)	Matthew 2:16 (Stephanus Textus Receptus)	Matthew 2:16 (Byzantine Majority Text)
Τότε Ἡρῴδης ἰδὼν ὅτι ἐνεπαίχθη ὑπὸ τῶν μάγων ἐθυμώθη λίαν, καὶ ἀποστείλας ἀνεῖλεν πάντας τοὺς παῖδας τοὺς ἐν Βηθλέεμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς ἀπὸ διετοῦς καὶ κατωτέρω, κατὰ τὸν χρόνον ὃν ἠκρίβωσεν παρὰ τῶν μάγων	τοτε ηρωδης ιδων οτι ενεπαιχθη υπο των μαγων εθυμωθη λιαν και αποστειλας ανειλεν παντας τους παιδας τους εν βηθλεεμ και εν πασιν τοις οριοις αυτης απο διετους και κατωτερω κατα τον χρονον ον ηκριβωσεν παρα των μαγων	τοτε ηρωδης ιδων οτι ενεπαιχθη υπο των μαγων εθυμωθη λιαν και αποστειλας ανειλεν παντας τους παιδας τους εν βηθλεεμ και εν πασιν τοις οριοις αυτης απο διετους και κατωτερω κατα τον χρονον ον ηκριβωσεν παρα των μαγων

Matthew 21:12 (NET)	Matthew 21:12 (KJV)
Then Jesus entered the temple area and drove out all those who were selling and buying in the temple courts and turned over the tables of the money changers and the chairs of those selling doves.	And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,

Matthew 21:12 (NET Parallel Greek)	Matthew 21:12 (Stephanus Textus Receptus)	Matthew 21:12 (Byzantine Majority Text)
Καὶ εἰσῆλθεν Ἰησοῦς εἰς τὸ ἱερὸν καὶ ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεψεν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστεράς	και εισηλθεν ο ιησους εις το ιερον του θεου και εξεβαλεν παντας τους πωλουντας και αγοραζοντας εν τω ιερω και τας τραπεζας των κολλυβιστων κατεστρεψεν και τας καθεδρας των πωλουντων τας περιστερας	και εισηλθεν ο ιησους εις το ιερον του θεου και εξεβαλεν παντας τους πωλουντας και αγοραζοντας εν τω ιερω και τας τραπεζας των κολλυβιστων κατεστρεψεν και τας καθεδρας των πωλουντων τας περιστερας

Mark 2:1, 2 (NET)	Mark 2:1, 2 (KJV)
Now after some days, when he returned to Capernaum, the news spread that he was at home.	And again he entered into Capernaum after some days; and it was noised that he was in the house.

Mark 2:1 (NET Parallel Greek)	Mark 2:1 (Stephanus Textus Receptus)	Mark 2:1 (Byzantine Majority Text)
Καὶ εἰσελθὼν πάλιν εἰς Καφαρναοὺμ δι᾿ ἡμερῶν ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν	και παλιν εισηλθεν εις καπερναουμ δι ημερων και ηκουσθη οτι εις οικον εστιν	και εισηλθεν παλιν εις καπερναουμ δι ημερων και ηκουσθη οτι εις οικον εστιν

So many gathered that there was no longer any room, not even by the door, and he preached the word to them.

And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them.

Mark 2:2 (NET Parallel Greek)	Mark 2:2 (Stephanus Textus Receptus)	Mark 2:2 (Byzantine Majority Text)
καὶ συνήχθησαν πολλοὶ ὥστε μηκέτι χωρεῖν μηδὲ τὰ πρὸς τὴν θύραν, καὶ ἐλάλει αὐτοῖς τὸν λόγον	και ευθεως συνηχθησαν πολλοι ωστε μηκετι χωρειν μηδε τα προς την θυραν και ελαλει αυτοις τον λογον	και ευθεως συνηχθησαν πολλοι ωστε μηκετι χωρειν μηδε τα προς την θυραν και ελαλει αυτοις τον λογον

Mark 2:4, 5 (NET)	Mark 2:4, 5 (KJV)
When they were not able to bring him in because of the crowd, they removed the roof above Jesus. Then, after tearing it out, they lowered the stretcher the paralytic was lying on.	And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.

Mark 2:4 (NET Parallel Greek)	Mark 2:4 (Stephanus Textus Receptus)	Mark 2:4 (Byzantine Majority Text)
καὶ μὴ δυνάμενοι προσενέγκαι αὐτῷ διὰ τὸν ὄχλον ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες χαλῶσι τὸν κράβαττον ὅπου ὁ παραλυτικὸς κατέκειτο	και μη δυναμενοι προσεγγισαι αυτω δια τον οχλον απεστεγασαν την στεγην οπου ην και εξορυξαντες χαλωσιν τον κραββατον εφ ω ο παραλυτικος κατεκειτο	και μη δυναμενοι προσεγγισαι αυτω δια τον οχλον απεστεγασαν την στεγην οπου ην και εξορυξαντες χαλωσιν τον κραββατον εφ ω ο παραλυτικος κατεκειτο

When Jesus saw their faith, he said to the paralytic, “Son, your sins are forgiven.”

When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.

Mark 2:5 (NET Parallel Greek)	Mark 2:5 (Stephanus Textus Receptus)	Mark 2:5 (Byzantine Majority Text)
καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν λέγει τῷ παραλυτικῷ· τέκνον, ἀφίενται σου αἱ ἁμαρτίαι	ιδων δε ο ιησους την πιστιν αυτων λεγει τω παραλυτικω τεκνον αφεωνται σοι αι αμαρτιαι σου	ιδων δε ο ιησους την πιστιν αυτων λεγει τω παραλυτικω τεκνον αφεωνται σοι αι αμαρτιαι σου

Mark 2:11, 12 (NET)	Mark 2:11, 12 (KJV)
“I tell you, stand up, take your stretcher, and go home.”	I say unto thee, Arise, and take up thy bed, and go thy way into thine house.

Mark 2:11 (NET Parallel Greek)	Mark 2:11 (Stephanus Textus Receptus)	Mark 2:11 (Byzantine Majority Text)
σοὶ λέγω, ἔγειρε ἆρον τὸν κράβαττον σου καὶ ὕπαγε εἰς τὸν οἶκον σου	σοι λεγω εγειραι και αρον τον κραββατον σου και υπαγε εις τον οικον σου	σοι λεγω εγειραι και αρον τον κραββατον σου και υπαγε εις τον οικον σου

And immediately the man stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!”

And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.

Mark 2:12 (NET Parallel Greek)	Mark 2:12 (Stephanus Textus Receptus)	Mark 2:12 (Byzantine Majority Text)
καὶ ἠγέρθη καὶ εὐθὺς ἄρας τὸν κράβαττον ἐξῆλθεν ἔμπροσθεν πάντων, ὥστε ἐξίστασθαι πάντας καὶ δοξάζειν τὸν θεὸν |λέγοντας| ὅτι οὕτως οὐδέποτε εἴδομεν	και ηγερθη ευθεως και αρας τον κραββατον εξηλθεν εναντιον παντων ωστε εξιστασθαι παντας και δοξαζειν τον θεον λεγοντας οτι ουδεποτε ουτως ειδομεν	και ηγερθη ευθεως και αρας τον κραββατον εξηλθεν εναντιον παντων ωστε εξιστασθαι παντας και δοξαζειν τον θεον λεγοντας οτι ουδεποτε ουτως ειδομεν

1 Corinthians 2:15 (NET)	1 Corinthians 2:15 (KJV)
The one who is spiritual discerns all things, yet he himself is understood by no one.	But he that is spiritual judgeth all things, yet he himself is judged of no man.

1 Corinthians 2:15 (NET Parallel Greek)	1 Corinthians 2:15 (Stephanus Textus Receptus)	1 Corinthians 2:15 (Byzantine Majority Text)
ὁ δὲ πνευματικὸς ἀνακρίνει [τὰ] πάντα, αὐτὸς δὲ ὑπ᾿ οὐδενὸς ἀνακρίνεται	ο δε πνευματικος ανακρινει μεν παντα αυτος δε υπ ουδενος ανακρινεται	ο δε πνευματικος ανακρινει μεν παντα αυτος δε υπ ουδενος ανακρινεται