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I have no special credentials to pursue this, except that I'm not on any religion's payroll. I have no formal religious training. I have no visions or dreams to speak of. I have a kind of compulsion to study the Bible. I blame it on my father. Over and over he quoted Proverbs 4:7 to me as I grew up: Wisdom is the principal thing; therefore get wisdom; Yea, with all thy getting get understanding. I didn't always listen to my father when I was young. But now that I am old I am apparently incapable of not running his programing.

Hannah’s Prayer, Part 1

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I want to consider Hannah’s prayer in four English translations, two from the Hebrew of the Masoretic text[1] and two from the Greek of the Septuagint:

Masoretic Text

 Septuagint
1 Samuel 2:1, 2 (Tanakh) 1 Samuel 2:1, 2 (NET) 1 Reigns 2:1, 2 (NETS)

1 Kings 1:28b–2:2 (Elpenor English)
…and she [Anna] said,
And Hannah prayed, and said: my heart exulteth in HaShem, my horn is exalted in HaShem; my mouth is enlarged over mine enemies; because I rejoice in Thy salvation. Hannah prayed, “My heart has rejoiced in the Lord; my horn has been raised high because of the Lord.  I have loudly denounced my enemies.  Indeed I rejoice in your deliverance. And she [Hanna] said, “My heart was made firm in the Lord; my horn was exalted in my god; my mouth was made wide against enemies, I was glad in your deliverance, My heart is established in the Lord, my horn is exalted in my God; my mouth is enlarged over my enemies, I have rejoiced in thy salvation.
There is none holy as HaShem, for there is none beside Thee; neither is there any rock like our G-d. No one is holy like the Lord!  There is no one other than you!  There is no rock like our God! because there is none holy like the Lord, and there is none righteous like our God; there is none holy besides you. For there is none holy as the Lord, and there is none righteous as our God; there is none holy besides thee.

The difference in verse 2 is subtle but beginning to form a pattern:

Masoretic Text

 Septuagint
1 Samuel 2:2 (Tanakh) 1 Samuel 2:2 (NET) 1 Reigns 2:2 (NETS)

1 Kings 2:2 (Elpenor English)
There is none holy as HaShem, No one is holy like the Lord! because there is none holy like the Lord, For there is none holy as the Lord,
for there is none beside Thee; There is no one other than you! there is none holy besides you. there is none holy besides thee.
neither is there any rock like our G-d. There is no rock like our God! and there is none righteous like our God; and there is none righteous as our God;

I altered the order of the clauses in the Septuagint for better comparison but could have altered the Masoretic text instead.  Where the translation from the Masoretic text reads for there is none beside Thee, the Septuagint reads there is none holy besides thee.  Likewise where the Masoretic text reads There is no rock like our God, the Septuagint reads and there is none righteous like our God.  Was holy added by the rabbis or removed by the Masoretes?  Was rock or righteous the original word?

An article titled “Salvation from What?” on Judaism 101 online reads:

Salvation from sin is unnecessary in Judaism, because Judaism does not believe that mankind is inherently evil or sinful or in need of Divine Intervention in order to escape eternal damnation.  In fact, Judaism does not even believe in eternal damnation.
Judaism recognizes that people have sinful impulses, but Judaism also recognizes that people have an inclination to do good and to be good, and that people are able to choose whether to follow the evil inclination or the good inclination.
It is within our ability to be righteous.

So how could Hannah pray there is none holy besides thee or there is none righteous like our God?  Admittedly, the latter might have been equivocated as comparison, God is more righteous than any human being’s “ability” to be righteous.  But once someone decided to alter the Scripture, it might as well be a clean sweep.  I sincerely doubt the rabbis who translated the Septuagint made this change.  I haven’t accounted for the possibility, however, that some[2] attempted to write Christian doctrines back into the Old Testament scriptures.

The translations of 1 Samuel 2:9 followed this same pattern: the wicked are made speechless in the darkness, for it is not by one’s own strength that one (e.g., the wicked one) prevails[3] in the Masoretic text, while in the Septuagint, he blesses the years of the righteous, for by strength cannot man (e.g., the righteous man) prevail.  Again, how could Hannah pray such a thing given that “It is within our ability to be righteous.”

It prompted me to reconsider There is no one righteous, not even one.[4]  This, according to a footnote (14) in the NET, was a quote from Psalm 14:1.

Masoretic Text

 Septuagint
Psalm 14:1 (Tanakh) Psalm 14:1 (NET) Psalm 13:1 (NETS)

Psalm 13:1 (Elpenor English)
The fool hath said in his heart, There is no God.  They are corrupt, they have done abominable works, there is none that doeth good. Fools say to themselves, “There is no God.”  They sin and commit evil deeds; none of them does what is right. The fool said in his heart, “There is no God.”  They caused corruption and were abominable in their practices, there is no one practicing kindness; there is not even one. The fool has said in his heart, There is no God.  They have corrupted [themselves], and become abominable in their devices; there is none that does goodness, there is not even so much as one.

There is no one righteous, not even one is at best an allusion to, or conclusion based on, the Psalm.  The Hebrew word translated good (Tanakh) or what is right (NET) was טוב (ṭôb).  God saw all that he had made – and it was very good (ṭôb).[5]  In the Septuagint (Table6 below) טוב (ṭôb) was translated χρηστότητα (a form of χρηστότης).  Notice therefore the kindness (χρηστότητα, a form of χρηστότης) and harshness of God – harshness[6] toward those who have fallen, but God’s[7] kindness[8] (χρηστότης) toward you, provided you continue in his kindness (χρηστότητι, another form of χρηστότης); otherwise you also will be cut off.[9]  Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy,[10] kindness (χρηστότητα, a form χρηστότης), humility, gentleness, and patience,[11] bearing with one another and forgiving one another, if someone happens to have a complaint against anyone else.  Just as the Lord[12] has forgiven you, so you also forgive others.[13]

While I have no quarrel with Paul if he translated טוב (ṭôb) or understood χρηστότητα as δίκαιος, it is difficult to think of it as a quotation.

Romans 3:10b (NET Parallel Greek)

 Psalm 14:1b (Septuagint BLB)

Psalm 13:1b (Septuagint Elpenor)
οὐκ ἔστιν δίκαιος οὐδὲ εἷς οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός
Romans 3:10b (NET) Psalm 13:1b (NETS) Psalm 13:1b (English Elpenor)
There is no one righteous, not even one, there is no one practicing kindness; there is not even one. there is none that does goodness, there is not even so much as one.

What is unavoidable when approached this way is that Paul applied to all what David clearly applied only to atheists: The fool hath said in his heart, There is no God.  Was Paul recalling and summarizing Hannah’s prayer (see Table4 below) from the Septuagint?

Romans 3:10b (NET Parallel Greek)

 1 Samuel 2:2b (Septuagint BLB)

1 Kings 2:2b (Septuagint Elpenor)
οὐκ ἔστιν δίκαιος οὐδὲ εἷς καὶ οὐκ ἔστιν δίκαιος ὡς ὁ θεὸς ἡμῶν οὐκ ἔστιν ἅγιος πλὴν σοῦ καὶ οὐκ ἔστι δίκαιος ὡς ὁ Θεὸς ἡμῶν· οὐκ ἔστιν ἅγιος πλήν σου
Romans 3:10b (NET) 1 Reigns 2:2b (NETS) 1 Kings 2:2b (English Elpenor)
There is no one righteous, not even one, and there is none righteous like our God; there is none holy besides you. and there is none righteous as our God; there is none holy besides thee.

David’s psalm continued:

Masoretic Text

 Septuagint
Psalm 14:2 (Tanakh) Psalm 14:2 (NET) Psalm 13:2 (NETS)

Psalm 13:2 (Elpenor English)
The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. The Lord looks down from heaven at the human race, to see if there is anyone who is wise and seeks God. The Lord peered down from the sky on the sons of men to see if there was any who had understanding or who sought after God. The Lord looked down from heaven upon the sons of men, to see if there were any that understood, or sought after god.

Paul concluded, there is no one who understands, there is no one who seeks God.[14]

Romans 3:11 (NET Parallel Greek)

 Psalm 14:2b (Septuagint BLB)

Psalm 13:2b (Septuagint Elpenor)
οὐκ ἔστιν |ὁ| συνίων, οὐκ ἔστιν |ὁ| ἐκζητῶν τὸν θεόν εἰ ἔστιν συνίων ἢ ἐκζητῶν τὸν θεόν εἰ ἔστι συνιὼν ἢ ἐκζητῶν τὸν Θεόν

Romans 3:11 (NET)

 Psalm 13:2b (NETS)

Psalm 13:2b (English Elpenor)
there is no one who understands, there is no one who seeks God. if there was any who had understanding or who sought after God. if there were any that understood, or sought after god.

Paul’s conclusion was certainly in agreement with the next verse of David’s psalm:

Masoretic Text

 Septuagint
Psalm 14:3 (Tanakh) Psalm 14:3 (NET) Psalm 13:3 (NETS)

Psalm 13:3 (Elpenor English)
They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. Everyone rejects God; they are all morally corrupt.  None of them does what is right, not even one! All turned away, as well they became useless; there is no one practicing kindness; there is not even one. They are all gone out of the way, they are together become good for nothing, there is none that does good, no not one.  Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways; and the way of peace they have not known: there is no fear of God before their eyes.

Here is a comparison of the NET parallel Greek of Paul’s quotation with the Greek of the Septuagint along with English translations.

Romans 3:12-18 (NET Parallel Greek)

 Psalm 14:3 (Septuagint BLB)

Psalm 13:2b (Septuagint Elpenor)
πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν· οὐκ ἔστιν |ὁ| ποιῶν χρηστότητα, [οὐκ ἔστιν] ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν, ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν ταῗς γλώσσαις αὐτῶν ἐδολιοῦσαν ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει ὀξεῗς οἱ πόδες αὐτῶν ἐκχέαι αἷμα σύντριμμα καὶ ταλαιπωρία ἐν ταῗς ὁδοῗς αὐτῶν καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὑτῶν ἐδολιοῦσαν· ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν, ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει, ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα, σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν· οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν

Romans 3:12-18 (NET) Table

 Psalm 13:3 (NETS)

Psalm 13:2b (English Elpenor)
All have turned away, together they have become worthless; there is no one who shows kindness, not even one.  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. All turned away, as well they became useless; there is no one practicing kindness; there is not even one. They are all gone out of the way, they are together become good for nothing, there is none that does good, no not one.  Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways; and the way of peace they have not known: there is no fear of God before their eyes.

I’m coming up empty for any reason why the rabbis who translated the Septuagint would have added this to David’s psalm.  I have a clue why the Masoretes might have removed it.  Though the Elpenor version of the Septuagint included the extended text in the English translation, the parallel Greek was marked by an asterisk and removed to the bottom of the column.  If I skip from—They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one—directly to—Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD[15]—it is much easier to assume that all does not mean all.  Surely God’s people are exempt from all who have gone aside.  But then, who exactly are God’s people?

Are they those who seek to have a righteousness of their own derived from the law by striving to obey the law in their own strength, by their own ability (because if righteousness could come through the law, then Christ died for nothing[16])?  Or are they those who call on the name of the Lord (Romans 10:5-13), those who are born from above (John 3:1-7), those who are led by the Holy Spirit (Romans 8:1-17)?

Is the Bible a “book of rules” or a story which demonstrates, among other things, how God achieved what the law could not do because it was weakened through the flesh?[17]  For there is none holy as the Lord, and there is none righteous as our God; there is none holy besides thee, Hannah prayed according to the Septuagint.  Why do you call me good? Jesus asked the wealthy ruler.  No one is good except God alone.[18]

Is the finding of God’s observation—that There is no one righteous, not even one—the hyperbole of a scold, an angry admonition for me to try harder to keep the law?  Or is it the factual basis for me to do something completely different?  Do not be amazed—Jesus said to the teacher of Israel—that I said to you, ‘You must all be born from above.’[19]

Tables comparing 1 Samuel 2:1; 2:2; Psalm 14:1; Genesis 1:31; Psalm 14:2; 14:3 and 14:4 in the Tanakh and NET, and tables comparing 1 Samuel (Kings, Reigns) 2:1; 2:2; Psalm 14:1 (13:1); Genesis 1:31; Psalm 14:2 (13:2); 14:3 (13:3) and 14:4 (13:4) in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Romans 11:22 and Colossians 3:12, 13 in the NET and KJV.

1 Samuel 2:1 (Tanakh)

1 Samuel 2:1 (NET)
And Hannah prayed, and said: my heart exulteth in HaShem, my horn is exalted in HaShem; my mouth is enlarged over mine enemies; because I rejoice in Thy salvation. Hannah prayed, “My heart has rejoiced in the Lord; my horn has been raised high because of the Lord.  I have loudly denounced my enemies.  Indeed I rejoice in your deliverance.

1 Samuel 2:1 (Septuagint BLB)

1 Kings 2:1 (Septuagint Elpenor)
καὶ εἶπεν ἐστερεώθη ἡ καρδία μου ἐν κυρίῳ ὑψώθη κέρας μου ἐν θεῷ μου ἐπλατύνθη ἐπὶ ἐχθροὺς τὸ στόμα μου εὐφράνθην ἐν σωτηρίᾳ σου ΕΣΤΕΡΕΩΘΗ ἡ καρδία μου ἐν Κυρίῳ, ὑψώθη κέρας μου ἐν Θεῷ μου· ἐπλατύνθη ἐπ᾿ ἐχθρούς μου τὸ στόμα μου, εὐφράνθην ἐν σωτηρίᾳ σου
1 Reigns 2:1 (NETS) 1 Kings 2:1 (English Elpenor)
And she said, “My heart was made firm in the Lord; my horn was exalted in my god; my mouth was made wide against enemies, I was glad in your deliverance, My heart is established in the Lord, my horn is exalted in my God; my mouth is enlarged over my enemies, I have rejoiced in thy salvation.

1 Samuel 2:2 (Tanakh)

1 Samuel 2:2 (NET)
There is none holy as HaShem, for there is none beside Thee; neither is there any rock like our G-d. No one is holy like the Lord!  There is no one other than you!  There is no rock like our God!

1 Samuel 2:2 (Septuagint BLB)

1 Kings 2:2 (Septuagint Elpenor)
ὅτι οὐκ ἔστιν ἅγιος ὡς κύριος καὶ οὐκ ἔστιν δίκαιος ὡς ὁ θεὸς ἡμῶν οὐκ ἔστιν ἅγιος πλὴν σοῦ ὅτι οὐκ ἔστιν ἅγιος ὡς Κύριος, καὶ οὐκ ἔστι δίκαιος ὡς ὁ Θεὸς ἡμῶν· οὐκ ἔστιν ἅγιος πλήν σου

1 Reigns 2:2 (NETS)

1 Kings 2:2 (English Elpenor)
because there is none holy like the Lord, and there is none righteous like our God; there is none holy besides you. For there is none holy as the Lord, and there is none righteous as our God; there is none holy besides thee.

Psalm 14:1 (Tanakh)

Psalm 14:1 (NET)
The fool hath said in his heart, There is no God.  They are corrupt, they have done abominable works, there is none that doeth good. Fools say to themselves, “There is no God.”  They sin and commit evil deeds; none of them does what is right.

Psalm 14:1 (Septuagint BLB)

Psalm 13:1 (Septuagint Elpenor)
εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ οὐκ ἔστιν θεός διέφθειραν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασιν οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός ΕΙΠΕΝ ἄφρων ἐν καρδίᾳ αὐτοῦ· οὐκ ἔστι Θεός. διεφθάρησαν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασιν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός

Psalm 13:1 (NETS)

Psalm 13:1 (English Elpenor)
The fool said in his heart, “There is no God.”  They caused corruption and were abominable in their practices, there is no one practicing kindness; there is not even one. The fool has said in his heart, There is no God.  They have corrupted [themselves], and become abominable in their devices; there is none that does goodness, there is not even so much as one.

Genesis 1:31 (Tanakh)

Genesis 1:31 (NET)
And G-d saw every thing that He had made, and, behold, it was very good And there was evening and there was morning, the sixth day. God saw all that he had made – and it was very good!  There was evening, and there was morning, the sixth day.

Genesis 1:31 (Septuagint BLB)

Genesis 1:31 (Septuagint Elpenor)
καὶ εἶδεν ὁ θεὸς τὰ πάντα ὅσα ἐποίησεν καὶ ἰδοὺ καλὰ λίαν καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα ἕκτη καὶ εἶδεν ὁ Θεὸς τὰ πάντα, ὅσα ἐποίησε, καὶ ἰδοὺ καλὰ λίαν. καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα ἕκτη

Genesis 1:31 (NETS)

Genesis 1:31 (English Elpenor)
And God saw all the things that he had made, and see, they were exceedingly good.  And it came to be evening, and it came to be morning, a sixth day. And God saw all the things that he had made, and, behold, they were very good.  And there was evening and there was morning, the sixth day.

Psalm 14:2 (Tanakh)

Psalm 14:2 (NET)
The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. The Lord looks down from heaven at the human race, to see if there is anyone who is wise and seeks God.

Psalm 14:2 (Septuagint BLB)

Psalm 13:2 (Septuagint Elpenor)
κύριος ἐκ τοῦ οὐρανοῦ διέκυψεν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων τοῦ ἰδεῗν εἰ ἔστιν συνίων ἢ ἐκζητῶν τὸν θεόν Κύριος ἐκ τοῦ οὐρανοῦ διέκυψεν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων τοῦ ἰδεῖν εἰ ἔστι συνιὼν ἢ ἐκζητῶν τὸν Θεόν

Psalm 13:2 (NETS)

Psalm 13:2 (English Elpenor)
The Lord peered down from the sky on the sons of men to see if there was any who had understanding or who sought after God. The Lord looked down from heaven upon the sons of men, to see if there were any that understood, or sought after god.

Psalm 14:3 (Tanakh)

Psalm 14:3 (NET)
They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. Everyone rejects God; they are all morally corrupt.  None of them does what is right, not even one!

Psalm 14:3 (Septuagint BLB)

Psalm 13:3 (Septuagint Elpenor)
πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν οὐκ ἔστιν ποιῶν χρηστότητα οὐκ ἔστιν ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν ταῗς γλώσσαις αὐτῶν ἐδολιοῦσαν ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει ὀξεῗς οἱ πόδες αὐτῶν ἐκχέαι αἷμα σύντριμμα καὶ ταλαιπωρία ἐν ταῗς ὁδοῗς αὐτῶν καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὑτῶν ἐδολιοῦσαν· ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν, ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει, ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα, σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν· οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν

Psalm 13:3 (NETS)

Psalm 13:3 (English Elpenor)
All turned away, as well they became useless; there is no one practicing kindness; there is not even one. They are all gone out of the way, they are together become good for nothing, there is none that does good, no not one.  Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways; and the way of peace they have not known: there is no fear of God before their eyes.

Psalm 14:4 (Tanakh)

Psalm 14:4 (NET)
Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD. All those who behave wickedly do not understand – those who devour my people as if they were eating bread, and do not call out to the Lord.

Psalm 14:4 (Septuagint BLB)

Psalm 13:4 (Septuagint Elpenor)
οὐχὶ γνώσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν οἱ κατεσθίοντες τὸν λαόν μου βρώσει ἄρτου τὸν κύριον οὐκ ἐπεκαλέσαντο οὐχὶ γνώσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν; οἱ ἐσθίοντες τὸν λαόν μου βρώσει ἄρτου τὸν Κύριον οὐκ ἐπεκαλέσαντο

Psalm 13:4 (NETS)

Psalm 13:4 (English Elpenor)
Shall they never learn, all those who practice lawlessness?  Those who eat up my people like eating bread do not call upon the Lord. Will not all the workers of iniquity know, who eat up my people as they would eat bread? they have not called upon the Lord.

Romans 11:22 (NET)

Romans 11:22 (KJV)
Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but God’s kindness toward you, provided you continue in his kindness; otherwise you also will be cut off. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἴδε οὖν χρηστότητα καὶ ἀποτομίαν θεοῦ· ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμένῃς τῇ χρηστότητι, ἐπεὶ καὶ σὺ ἐκκοπήσῃ ιδε ουν χρηστοτητα και αποτομιαν θεου επι μεν τους πεσοντας αποτομιαν επι δε σε χρηστοτητα εαν επιμεινης τη χρηστοτητι επει και συ εκκοπηση ιδε ουν χρηστοτητα και αποτομιαν θεου επι μεν τους πεσοντας αποτομιαν επι δε σε χρηστοτητα εαν επιμεινης τη χρηστοτητι επει και συ εκκοπηση

Colossians 3:12, 13 (NET)

Colossians 3:12, 13 (KJV)
Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, kindness, humility, gentleness, and patience, Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ τοῦ θεοῦ ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ χρηστότητα ταπεινοφροσύνην πραΰτητα μακροθυμίαν ενδυσασθε ουν ως εκλεκτοι του θεου αγιοι και ηγαπημενοι σπλαγχνα οικτιρμων χρηστοτητα ταπεινοφροσυνην πραοτητα μακροθυμιαν ενδυσασθε ουν ως εκλεκτοι του θεου αγιοι και ηγαπημενοι σπλαγχνα οικτιρμου χρηστοτητα ταπεινοφροσυνην πραοτητα μακροθυμιαν
bearing with one another and forgiving one another, if someone happens to have a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀνεχόμενοι ἀλλήλων καὶ χαριζόμενοι ἑαυτοῖς ἐάν τις πρός τινα ἔχῃ μομφήν· καθὼς καὶ ὁ κύριος ἐχαρίσατο ὑμῖν, οὕτως καὶ ὑμεῖς ανεχομενοι αλληλων και χαριζομενοι εαυτοις εαν τις προς τινα εχη μομφην καθως και ο χριστος εχαρισατο υμιν ουτως και υμεις ανεχομενοι αλληλων και χαριζομενοι εαυτοις εαν τις προς τινα εχη μομφην καθως και ο χριστος εχαρισατο υμιν ουτως και υμεις

[1] Here are three opinions of the Masoretic text: 1) What is the Masoretic Text? 2) The Masoretic Text: The traditional–sometimes imperfect–Jewish version of the Torah text. 3) The Masoretic Text and the Dead Sea Scrolls: Should the original Hebrew Bible text be modified based on information obtained from the Dead Sea Scrolls?[2] Jim Searcy, for instance, asserted that “Origen wrote his Hexapla” as opposed to compiling it from extant manuscripts.

[3] 1 Samuel 2:9 (NET)

[4] Romans 3:10b (NET)

[5] Genesis 1:31a (NET) טוב

[6] The NET parallel Greek text and NA28 had ἀποτομία here, where the Stephanus Textus Receptus and Byzantine Majority Text had αποτομιαν (KJV: severity).

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

[8] The NET parallel Greek text and NA28 had χρηστότης here, where the Stephanus Textus Receptus and Byzantine Majority Text had χρηστοτητα (KJV: goodness).

[9] Romans 11:22 (NET)

[10] The Stephanus Textus Receptus had the plural οικτιρμων (KJV: mercies) here, where the NET parallel Greek text, NA28 and Byzantine Majority Text had the singular οἰκτιρμοῦ.

[11] In the NET parallel Greek text and NA28 patience was spelled πραΰτητα, and πραοτητα (KJV: longsuffering) in the Stephanus Textus Receptus and Byzantine Majority Text.

[12] The NET parallel Greek text and NA28 had κύριος here, where the Stephanus Textus Receptus and Byzantine Majority Text had χριστος (KJV: Christ).

[13] Colossians 3:12, 13 (NET)

[14] Romans 3:11 (NET)

[15] Psalm 14:4 (Tanakh)

[16] Galatians 2:21 (NET)

[17] Romans 8:3 (NET) Table

[18] Luke 18:19b (NET)

[19] John 3:7 (NET)

Who Am I? Part 9

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“One more thing you should know about me,” I wrote in another essay: “I usually appreciate God’s deceptiveness (the NIV translates it shrewdness, if you prefer) first, before I recognize his reliability, trustworthiness and loyalty.  So I assume that I am far more perverse (NIV, crooked [now, devious]), than I am blameless, innocent or faithful.”  As I revisited this essay to make tables for 2 Samuel 22:26, 27 it occurred to me that this is no longer true.

In the Tanakh (and KJV) חסיד (châsı̂yd) was translated merciful (Table1) rather than loyal.  Daily infusions of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[1] have rendered me more merciful than perverse.  Consequently, I view God as more merciful than deceptive these days.  Paul described a similar transformation in his own life for believers in Galatia (Galatians 2:20 NET):

I have been crucified with Christ, and it is no longer I who live, but Christ lives in me.  So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.

He prayed the same transformation for believers in Ephesus (Ephesians 3:16, 17a NET):

I pray that according to the wealth[2] of his glory [the Father,[3] from whom every family in heaven and on earth is named] will grant[4] you to be strengthened with power through his Spirit in the inner person, that Christ will dwell in your hearts through faith…

I noticed something comparing the English translations of 2 Samuel (Reigns, Kings) 2:26, 27 from the Septuagint (Table2 and Table3) to those of the Masoretic text.

Septuagint

 Masoretic Text
2 Reigns 22:26, 27 (NETS) 2 Kings 22:26, 27 (Septuagint Elpenor) 2 Samuel 22:26, 27 (Tanakh)

2 Samuel 22:26, 27 (NET)
With the devout you will be deemed devout, and with a perfect man you will be deemed perfect, and with the select you will be select, and with the crooked you will be deemed crooked. With the holy thou wilt be holy, and with the perfect man thou will be perfect, and with the excellent thou wilt be excellent, and with the froward thou will be froward. With the merciful Thou dost show Thyself merciful, with the upright man Thou dost show Thyself upright, With the pure Thou dost show myself pure; and with the crooked Thou dost show Thyself subtle. You prove to be loyal to one who is faithful; you prove to be trustworthy to one who is innocent.  You prove to be reliable to one who is blameless, but you prove to be deceptive to one who is perverse.

The English translations from the Masoretic text seem to imply that God changes his behavior toward me depending upon my response to Him.  If I achieve the rank of crooked (Tanakh) or perverse (NET), God dost show Himself subtle (Tanakh) or prove to be deceptive (NET).  If I strive to be pure (Tanakh) or blameless (NET), He dost show myself (KJV: thyself) pure or prove to be reliable.  If I make myself upright or innocent, He dost show Himself upright or prove to be trustworthy.  If I become merciful or faithful, He dost show Himself merciful or prove to be loyal.

The translations from the Greek Septuagint (especially the NETS, “you will be deemed…”), however, called this into question and forced me to dig deeper.  With the exception of the adjective ἐκλεκτὸς, the verbs—ὁσιωθήσῃ, τελειωθήσῃ[5] and στρεβλωθήσῃ—applied to God by the rabbis who translated the Septuagint were all passive.  In other words, my perception—not God—changes as He has his way with me.  There is a caveat.

In a similar verse (Table3 below) Psalm 18:26 (18:27, 17:27) the rabbis chose the active διαστρέψεις for תתפתל (pâthal) rather than the passive στρεβλωθήσῃ (the Hebrew word תתפל [pâthal] was slightly different).  Here are the words in tabular form:

Reference

 NET Parallel Hebrew Tanakh Parallel Hebrew (chabad.org) Strong’s Concordance Septuagint (BLB)

Septuagint (Elpenor)
2 Samuel (Kings) 22:27 תתפל תִּתַּפָּֽל פָּתַל (pâthal) στρεβλωθήσῃ στρεβλωθήσῃ
Psalm 18:26 (18:27; 17:27) תתפתל תִּתְפַּתָּֽל פָּתַל (pâthal) διαστρέψεις διαστρέψεις

In other words, with the froward (Tanakh), perverse (NET/English Elpenor) or “crooked” (NETS) God is more actively froward (Tanakh) or deceptive (NET), wilt shew frowardness (English Elpenor) or “will pervert” (1 Kings 22:19-23; 1 Timothy 4:1-5).  His mercy toward me is ever astonishing.  At my most crooked or perverse I mistook God’s mercy for his nonexistence.  He remained pure, reliable, upright, trustworthy, merciful and loyal despite my religious mind’s inability to perceive it at that time.

Before I get too carried away with the English translation merciful, however, I want to study the Greek translation some.  The Hebrew word חסיד (châsı̂yd) translated merciful in the Tanakh and KJV was translated ὁσίου (a form of ὅσιος) in the Septuagint rather than ἐλεήμων (Hebrews 2:17 NET):

Therefore [Jesus] had to be made like his brothers and sisters in every respect, so that he could become a merciful (ἐλεήμων) and faithful high priest in things relating to God, to make atonement for the sins of the people.

Peter quoted David’s psalm about Jesus, you will not leave my soul in Hades, nor permit your Holy One to experience decay.[6]  Paul quoted part of the same psalm: You will not permit your Holy One to experience decay.[7]  Here in both quotes ὅσιον (another form of ὅσιος) was translated Holy One.

The Greek word διαφθοράν translated decay above was itself a translation of the Hebrew word שחת.  But it was translated (Table4 below) corruption (Tanakh) or the Pit (NET).  A table contrasting these Hebrew homographs follows.

Reference

 NET Parallel Hebrew Tanakh Parallel Hebrew (chabad.org) Strong’s Concordance Tanakh (Jewish Virtual Library)

NET
Psalm 16:10 שחת שָֽׁחַת שַׁחַת (shachath) corruption the Pit
Genesis 13:10 שחת שַׁחֵ֣ת שָׁחַת (shâchath) destroyed obliterated

The only difference between them is the vowel points.  Whether Peter and Paul misquoted the psalm to make it prophesy Jesus’ resurrection, or the Masoretes manipulated the vowel points to make it less obvious so as to defend their people from Christian interpretation will remain a matter of faith.  Admittedly, the rabbis who translated the Septuagint chose καταστρέψαι for שחת in Genesis 13:10 rather than διαφθοράν.  But they didn’t choose any form of Βόθυνος (Matthew 12:11) or φρέαρ (Revelation 9:1) for either occurrence.

Moses identified Levi’s holy one, whom Thou didst prove at Massah, with whom Thou didst strive at the waters of Meribah.[8] Again, the Hebrew word translated holy was חסידך (châsı̂yd) which was translated ὁσίῳ (another form of ὅσιος) in the Septuagint.  To Paul Levi’s holy one (τῷ ἀνδρὶ τῷ ὁσίῳ in the Septuagint; literally, holy man) was Christ (1 Corinthians 10:1-4 NET Table):

For I do not want you to be unaware, brothers and sisters, that our fathers were all under the cloud and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink.  For they were all drinking from the spiritual rock that followed them, and the rock was Christ.

A plural form of ὅσιος (Table19 below) was translated holy (NET) or mercies (KJV) in Paul’s exhortation in the synagogue at Pisidian Antioch (Acts 13:34 NET):

But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: ‘I will give you the holy (ὅσια) and trustworthy promises made to David.’[9]

The last was a quote from the prophet Isaiah (Table8 below): I will make an everlasting covenant with you, even the sure mercies of David.[10]  The Hebrew word חַסְדֵ֥י (chêsêd) was translated mercies on chabad.org as well.  The Greek translation ὅσια was also rendered mercies in the Elpenor English translation of the Septuagint, but sacred things in the NETS (Table9 below).

Who will not fear you,[11] O Lord, and glorify[12] your name, because you alone are holy[13] (ὅσιος), those who conquered the beast sang.  All nations will come and worship before you for your righteous acts (seven final plagues, seven angels holding the seven trumpets, the scroll and its seven seals) have been revealed.[14]  John’s vision continued: Now I heard the angel of the waters saying: “You are just[15] – the one who is and who was, the Holy One[16] (ὅσιος) – because you have passed these judgments, because they poured out the blood of your saints and prophets, so you have given[17] them blood to drink.  They[18] got what they deserved!”[19]

Without reverting to my old ways—considering justice and mercy as opposites—it seemed only fair to mention these contexts for ὅσιος.  The varied translations of ὅσιος seem to confirm my understanding of a category called “justice-mercy.”  Though I struggle to describe this category in words or diagrams it becomes much clearer—along with faithfulness and love—in the person of Jesus the Christ.

He will keep the feet of His holy ones,[20] Hannah prayed.  I planned to quote this as an example of חסידו] חסידיו] (châsı̂yd) [contrast chabad.org] translated δικαίου (a form of δίκαιος) in the Septuagint.  Comparing the Greek of the Septuagint to the Masoretic text proved more problematic than that.  The English translations follow:

English Translations from Masoretic Hebrew

 English Translations from Septuagint Greek
1 Samuel 2:9 (Tanakh) 1 Samuel 2:9 (NET) 1 Reigns 2:9 (NETS)

1 Kings 2:9 (English Elpenor)
He will keep the feet of His holy ones, but the wicked shall be put to silence in darkness; for not by strength shall man prevail. He watches over his holy ones, but the wicked are made speechless in the darkness, for it is not by one’s own strength that one prevails. Granting the prayer to the one who prays, he has even blessed the years of the righteous, because not by strength is a man mighty. granting his petition to him that prays; and he blesses the years of the righteous, for by strength cannot man prevail.

Admittedly, I wondered at first how the rabbis who translated the Septuagint got granting his petition to him that prays from but the wicked shall be put to silence in darkness.  Still I lamented that this woman of ancient Israel understood something I required almost a lifetime to learn: not by strength (NET: one’s own strength) shall man prevail.  The more I meditated though, the more sense it made to me that Hannah would have prayed what she acknowledged to Eli (1 Samuel 1:26-28 Tanakh):

And she said: ‘Oh, my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto HaShem.  For this child I prayed; and HaShem hath granted me my petition which I asked of Him; therefore I also have lent him to HaShem; as long as he liveth he is lent to HaShem.’  And he worshipped HaShem there.

Then I began to wonder why the Masoretes changed granting his petition to him that prays to but the wicked shall be put to silence in darkness.  No contrast with the wicked is required to understand that the righteous do not prevail by their own strength.  I began to consider Hannah’s prayer of dedication in its entirety, but that must wait for another essay.

To conclude this essay, I won’t gainsay merciful as a translation of חסיד (châsı̂yd), but it was translated holy more often, indicating the Messiah.  Tables comparing Psalm 18:25, 26; 16:10; Deuternomy 33:8; Isaiah 55:3; 1 Samuel 2:9 and 1:26-28 in the Tanakh and NET, and tables comparing Psalm 18:25 (17:26); 18:26 (17:27); 16:10 (15:10); Deuteronomy 33:8; Isaiah 55:3; 1 Samuel (Reigns, Kings) 2:9; 1:26; 1:27 and 1:28 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Ephesians 3:14; 3:16; Acts 13:35; 13:34; Revelation 15:4 and 16:5, 6 in the NET and KJV.

Psalm 18:25, 26 (Tanakh)

Psalm 18:25, 26 (NET)
With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright; You prove to be loyal to one who is faithful; you prove to be trustworthy to one who is innocent.
With the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward. You prove to be reliable to one who is blameless, but you prove to be deceptive to one who is perverse.

Psalm 18:25 (Septuagint BLB)

Psalm 17:26 (Septuagint Elpenor)
μετὰ ὁσίου ὁσιωθήσῃ καὶ μετὰ ἀνδρὸς ἀθῴου ἀθῷος ἔσῃ μετὰ ὁσίου ὅσιος ἔσῃ, καὶ μετὰ ἀνδρὸς ἀθῴου ἀθῷος ἔσῃ

Psalm 17:26 (NETS)

Psalm 17:26 (English Elpenor)
With the devout you will be deemed devout, and with the innocent man you will be innocent, With the holy thou wilt be holy; and with the innocent man thou wilt be innocent.

Psalm 18:26 (Septuagint BLB)

Psalm 17:27 (Septuagint Elpenor)
καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ καὶ μετὰ στρεβλοῦ διαστρέψεις καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ καὶ μετὰ στρεβλοῦ διαστρέψεις

Psalm 17:27 (NETS)

Psalm 17:27 (English Elpenor)
and with the select you will be select, and with the crooked you will pervert, And with the excellent [man] thou wilt be excellent; and with the perverse thou wilt shew frowardness.

Psalm 16:10 (Tanakh)

Psalm 16:10 (NET)
For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. You will not abandon me to Sheol; you will not allow your faithful follower (châsı̂yd, חסידך) to see the Pit.

Psalm 16:10 (Septuagint BLB)

Psalm 15:10 (Septuagint Elpenor)
ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῗν διαφθοράν ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν

Psalm 15:10 (NETS)

Psalm 15:10 (English Elpenor)
because you will not abandon my soul to Hades or give your devout to see corruption. because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.

Deuteronomy 33:8 (Tanakh)

Deuteronomy 33:8 (NET)
And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, whom Thou didst prove at Massah, with whom Thou didst strive at the waters of Meribah; Of Levi he said: Your Thummim and Urim belong to your godly (châsı̂yd, חסידך) one, whose authority you challenged at Massah, and with whom you argued at the waters of Meribah.

Deuteronomy 33:8 (Septuagint BLB)

Deuteronomy 33:8 (Septuagint Elpenor)
καὶ τῷ Λευι εἶπεν δότε Λευι δήλους αὐτοῦ καὶ ἀλήθειαν αὐτοῦ τῷ ἀνδρὶ τῷ ὁσίῳ ὃν ἐπείρασαν αὐτὸν ἐν πείρᾳ ἐλοιδόρησαν αὐτὸν ἐπὶ ὕδατος ἀντιλογίας καὶ τῷ Λευὶ εἶπε· δότε Λευὶ δήλους αὐτοῦ καὶ ἀλήθειαν αὐτοῦ, τῷ ἀνδρὶ τῷ ὁσίῳ, ὃν ἐπείρασαν αὐτὸν ἐν πείρᾳ, ἐλοιδόρησαν αὐτὸν ἐπὶ ὕδατος ἀντιλογίας

Deuteronomy 33:8 (NETS)

Deuteronomy 33:8 (English Elpenor)
And to Leui he said: Give Leui his clear ones and his truth to the devout man, whom they tempted him with temptation.  They reviled him at the water of dispute. And to Levi he said, Give to Levi his manifestations, and his truth to the holy man, whom they tempted in the temptation; they reviled him at the water of strife.

Isaiah 55:3 (Tanakh)

Isaiah 55:3 (NET)
Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Pay attention and come to me!  Listen, so you can live!  Then I will make an unconditional covenantal promise to you, just like the reliable covenantal promises (chêsêd, חסדי) I made to David.

Isaiah 55:3 (Septuagint BLB)

Isaiah 55:3 (Septuagint Elpenor)
προσέχετε τοῗς ὠτίοις ὑμῶν καὶ ἐπακολουθήσατε ταῗς ὁδοῗς μου ἐπακούσατέ μου καὶ ζήσεται ἐν ἀγαθοῗς ἡ ψυχὴ ὑμῶν καὶ διαθήσομαι ὑμῗν διαθήκην αἰώνιον τὰ ὅσια Δαυιδ τὰ πιστά προσέχετε τοῖς ὠσὶν ὑμῶν καὶ ἐπακουλουθήσατε ταῖς ὁδοῖς μου· εἰσακούσατέ μου, καὶ ζήσεται ἐν ἀγαθοῖς ἡ ψυχὴ ὑμῶν· καὶ διαθήσομαι ὑμῖν διαθήκην αἰώνιον, τὰ ὅσια Δαυὶδ τὰ πιστά

Isaiah 55:3 (NETS)

Isaiah 55:3 (English Elpenor)
Pay attention with your ears, and follow my ways; listen to me, and your soul will live in good things.  I will make with you an everlasting covenant, the sacred things of David that are sure. Give heed with your ears, and follow my ways: hearken to me, and your soul shall live in prosperity; and I will make with you an everlasting covenant, the sure mercies of David.

1 Samuel 2:9 (Tanakh)

1 Samuel 2:9 (NET)
He will keep the feet of His holy ones, but the wicked shall be put to silence in darkness; for not by strength shall man prevail. He watches over his holy (châsı̂yd, [חסידו]) ones (châsı̂yd, חסידיו), but the wicked are made speechless in the darkness, for it is not by one’s own strength that one prevails.

1 Samuel 2:9 (Septuagint BLB)

1 Kings 2:9 (Septuagint Elpenor)
διδοὺς εὐχὴν τῷ εὐχομένῳ καὶ εὐλόγησεν ἔτη δικαίου ὅτι οὐκ ἐν ἰσχύι δυνατὸς ἀνήρ διδοὺς εὐχὴν τῷ εὐχομένῳ καὶ εὐλόγησεν ἔτη δικαίου· ὅτι οὐκ ἐν ἰσχύϊ δυνατὸς ἀνήρ

1 Reigns 2:9 (NETS)

1 Kings 2:9 (English Elpenor)
Granting the prayer to the one who prays, he has even blessed the years of the righteous, because not by strength is a man mighty. granting his petition to him that prays; and he blesses the years of the righteous, for by strength cannot man prevail.

1 Samuel 1:26-28 (Tanakh)

1 Samuel 1:26-28 (NET)
And she said: ‘Oh, my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto HaShem. She said, “My lord. Just as surely as you are alive, my lord, I am the woman who previously stood here with you in order to pray to the Lord.
For this child I prayed; and HaShem hath granted me my petition which I asked of Him; For this boy I prayed, and the Lord has given me the request that I asked of him.
therefore I also have lent him to HaShem; as long as he liveth he is lent to HaShem.’  And he worshipped HaShem there. So I also dedicate him to the Lord. For all the days of his life he is dedicated to the Lord.” Then he bowed down there in worship to the Lord.

1 Samuel 1:26 (Septuagint BLB)

1 Kings 1:26 (Septuagint Elpenor)
καὶ εἶπεν ἐν ἐμοί κύριε ζῇ ἡ ψυχή σου ἐγὼ ἡ γυνὴ ἡ καταστᾶσα ἐνώπιόν σου ἐν τῷ προσεύξασθαι πρὸς κύριον καὶ εἶπεν· ἐν ἐμοί, κύριε· ζῇ ἡ ψυχή σου, ἐγὼ ἡ γυνὴ ἡ καταστᾶσα ἐνώπιόν σου μετὰ σοῦ ἐν τῷ προσεύξασθαι πρὸς Κύριον

1 Reigns 1:26 (NETS)

1 Kings 1:26 (English Elpenor)
and said, “By me, sir!  Your soul lives, I am the woman who stood before you when praying to the Lord; And she said, I pray thee, my lord, as thy soul liveth, I [am] the woman that stood in thy presence with thee while praying to the Lord.

1 Samuel 1:27 (Septuagint BLB)

1 Kings 1:27 (Septuagint Elpenor)
ὑπὲρ τοῦ παιδαρίου τούτου προσηυξάμην καὶ ἔδωκέν μοι κύριος τὸ αἴτημά μου ὃ ᾐτησάμην παρ᾽ αὐτοῦ ὑπὲρ τοῦ παιδαρίου τούτου προσηυξάμην, καὶ ἔδωκέ μοι Κύριος τὸ αἴτημά μου, ὃ ᾐτησάμην παρ᾿ αὐτοῦ

1 Reigns 1:27 (NETS)

1 Kings 1:27 (English Elpenor)
for this boy I prayed, and the Lord has granted me my request that I requested of him. For this child I prayed; and the Lord has given me my request that I asked of him.

1 Samuel 1:28 (Septuagint BLB)

1 Kings 1:28 (Septuagint Elpenor)
κἀγὼ κιχρῶ αὐτὸν τῷ κυρίῳ πάσας τὰς ἡμέρας ἃς ζῇ αὐτός χρῆσιν τῷ κυρίῳ κἀγὼ κιχρῶ αὐτὸν τῷ Κυρίῳ πάσας τὰς ἡμέρας, ἃς ζῇ αὐτός, χρῆσιν τῷ Κυρίῳ. Καὶ εἶπεν

1 Reigns 1:28 (NETS)

1 Kings 1:28 (English Elpenor)
And I lend him to the Lord as long as he lives, a loan to the Lord. And I lend him to the Lord all his days that he lives, a loan to the Lord: and she said,

Ephesians 3:14 (NET)

Ephesians 3:14 (KJV)
For this reason I kneel before the Father, For this cause I bow my knees unto the Father of our Lord Jesus Christ,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τούτου χάριν κάμπτω τὰ γόνατα μου πρὸς τὸν πατέρα τουτου χαριν καμπτω τα γονατα μου προς τον πατερα του κυριου ημων ιησου χριστου τουτου χαριν καμπτω τα γονατα μου προς τον πατερα του κυριου ημων ιησου χριστου

Ephesians 3:16 (NET)

Ephesians 3:16 (KJV)
I pray that according to the wealth of his glory he will grant you to be strengthened with power through his Spirit in the inner person, That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἵνα δῷ ὑμῖν κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον ινα δωη υμιν κατα τον πλουτον της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον ινα δωη υμιν κατα τον πλουτον της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον

Acts 13:35 (NET)

Acts 13:35 (KJV)
Therefore he also says in another psalm, ‘You will not permit your Holy One to experience decay.’ Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
διότι καὶ ἐν ἑτέρῳ λέγει· οὐ δώσεις τὸν ὅσιον σου ἰδεῖν διαφθοράν διο και εν ετερω λεγει ου δωσεις τον οσιον σου ιδειν διαφθοραν διο και εν ετερω λεγει ου δωσεις τον οσιον σου ιδειν διαφθοραν

Acts 13:34 (NET)

Acts 13:34 (KJV)
But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way: ‘I will give you the holy and trustworthy promises made to David.’ And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθοράν, οὕτως εἴρηκεν ὅτι δώσω ὑμῖν τὰ ὅσια Δαυὶδ τὰ πιστά οτι δε ανεστησεν αυτον εκ νεκρων μηκετι μελλοντα υποστρεφειν εις διαφθοραν ουτως ειρηκεν οτι δωσω υμιν τα οσια δαβιδ τα πιστα οτι δε ανεστησεν αυτον εκ νεκρων μηκετι μελλοντα υποστρεφειν εις διαφθοραν ουτως ειρηκεν οτι δωσω υμιν τα οσια δαυιδ τα πιστα

Revelation 15:4 (NET)

Revelation 15:4 (KJV)
Who will not fear you, O Lord, and glorify your name, because you alone are holy?  All nations will come and worship before you for your righteous acts have been revealed.” Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τίς οὐ μὴ φοβηθῇ, κύριε, καὶ δοξάσει τὸ ὄνομα σου; ὅτι μόνος ὅσιος, ὅτι πάντα τὰ ἔθνη ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιον σου, ὅτι τὰ δικαιώματα σου ἐφανερώθησαν τις ου μη φοβηθη σε κυριε και δοξαση το ονομα σου οτι μονος οσιος οτι παντα τα εθνη ηξουσιν και προσκυνησουσιν ενωπιον σου οτι τα δικαιωματα σου εφανερωθησαν τις ου μη φοβηθη σε κυριε και δοξαση το ονομα σου οτι μονος αγιος οτι παντα τα εθνη ηξουσιν και προσκυνησουσιν ενωπιον σου οτι τα δικαιωματα σου εφανερωθησαν

Revelation 16:5, 6 (NET)

Revelation 16:5, 6 (KJV)
Now I heard the angel of the waters saying: “You are just – the one who is and who was, the Holy One – because you have passed these judgments, And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ ἤκουσα τοῦ ἀγγέλου τῶν ὑδάτων λέγοντος· δίκαιος εἶ, ὁ ὢν καὶ ὁ ἦν, |ὁ| ὅσιος, ὅτι ταῦτα ἔκρινας, και ηκουσα του αγγελου των υδατων λεγοντος δικαιος κυριε ει ο ων και ο ην και ο οσιος οτι ταυτα εκρινας και ηκουσα του αγγελου των υδατων λεγοντος δικαιος ει ο ων και ο ην ο οσιος οτι ταυτα εκρινας
because they poured out the blood of your saints and prophets, so you have given them blood to drink.  They got what they deserved!” For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅτι αἷμα ἁγίων καὶ προφητῶν ἐξέχεαν καὶ αἷμα αὐτοῖς |[δ]έδωκας| πιεῖν, ἄξιοι εἰσιν οτι αιμα αγιων και προφητων εξεχεαν και αιμα αυτοις εδωκας πιειν αξιοι γαρ εισιν οτι αιμα αγιων και προφητων εξεχεαν και αιμα αυτοις εδωκας πιειν αξιοι εισιν

[1] Galatians 5:22, 23a (NET) Table

[2] The NET parallel Greek text and NA28 had πλοῦτος—the nominative case—here along with its corresponding article τὸ, where the Stephanus Textus Receptus and Byzantine Majority Text had πλουτον (KJV: riches)—the accusative case—with its corresponding article τον.

[3] The Stephanus Textus Receptus and Byzantine Majority Text had του κυριου ημων ιησου χριστου (KJV: of our Lord Jesus Christ) here.  The NET parallel Greek text and NA28 did not.

[4] The NET parallel Greek text and NA28 had δῷ—in the subjunctive mood—here, where the Stephanus Textus Receptus and Byzantine Majority Text had δωη (KJV: would grant)—in either the optative or subjunctive mood (depending on diacritical marks which are absent, though the word would may indicate that the translators understood it as subjunctive).  The NET will grant indicates a more “definite outcome,” the “result” of Paul’s prayer according to the wealth of the Father’s glory.

[5] In a similar passage in Psalm 18:26 (17:27) the rabbis chose the adjective ἀθῷος to translate תתמם (tâmam) rather than the passive τελειωθήσῃ though the Hebrew was also תתמם (tâmam).

[6] Acts 2:27 (NET) Table

[7] Acts 13:35b (NET)

[8] Deuteronomy 33:8b (Tanakh)

[9] In the NET parallel Greek text, NA28 and Byzantine Majority Text David was spelled Δαυὶδ, and δαβιδ in the Stephanus Textus Receptus.

[10] Isaiah 55:3b (Tanakh)

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

[12] The NET parallel Greek text and NA28 had the future tense indicative mood verb δοξάσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had the aorist tense subjunctive mood verb δοξαση.  This is potentially a significant difference.  For what it’s worth, φοβηθῇ (fear) is in the aorist tense and subjunctive mood.  Of course, it is also in the passive voice while both δοξάσει and δοξαση are in the active voice.

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

[14] Revelation 15:4 (NET)

[15] The Stephanus Textus Receptus had κυριε (KJV: O Lord) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[16] The Stephanus Textus Receptus had και (KJV: and shalt be) preceding the Holy One.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[17] The NET parallel Greek text and NA28 had δέδωκας here, where the Stephanus Textus Receptus and Byzantine Majority Text had εδωκας (KJV: hast given).

[18] The Stephanus Textus Receptus had the conjunction γαρ (KJV: for) joining these clauses.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[19] Revelation 16:5, 6 (NET)

[20] 1 Samuel 2:9 (Tanakh)

A Monotonous Cycle Revisited, Part 2

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Moses wrote (Genesis 3:22-24 Tanakh):

And HaShem (yehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever’ [Table].  Therefore HaShem (yehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) sent him forth from the garden of Eden, to till the ground from whence he was taken [Table].  So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.

John wrote in the revelation of Jesus Christ, which God gave him to show his servants what must happen very soon.  He made it clear by sending his angel to his servant John, who then testified to everything that he saw[1] concerning the word of God and the testimony about Jesus Christ[2] (Revelation 22:1, 2 NET):

Then the angel showed me the river[3] of the water of life – water as clear as crystal – pouring out from the throne of God and of the Lamb, flowing down the middle of the city’s main street.  On each side[4] of the river is the tree of life producing twelve kinds of fruit, yielding[5] its fruit every[6] month of the year.  Its leaves are for the healing of the nations.

Placing the cherubim and the flaming sword to keep (shâmar, לשמר; Septuagint: φυλάσσειν, a form of φυλάσσω) the way to the tree of life from Adam and Eve was never about withholding life from humanity.  Though Adam and Eve knew (yedaʽ, וידעו; Septuagint: ἔγνωσαν, a form of γινώσκω) that they were naked,[7] yehôvâh ʼĕlôhı̂ym knew what it meant when sin entered the world through one man.[8]  Consider Jesus’ teaching (John 8:31, 32 NET):

Then Jesus said to those Judeans who had believed him, “If you continue to follow my teaching, you are really my disciples and you will know the truth, and the truth will set you free.”

Jesus addressed those Judeans (KJV: Jews) who had believed him, arguably the best of the best.  Though they were hardened they were among the most spiritually cultivated (Romans 9-11) people to have walked the earth to that time, and they had begun to believe Jesus, and Jesus told them to continue to follow his teaching (μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ).  Now hear with faith how He described these most spiritually cultivated people who had believed Him (John 8:44 NET):

You people are from your father[9] the devil, and you want to do what your father desires.  He was a murderer from the beginning, and does not[10] uphold the truth, because there is no truth in him.  Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies.

Spiritually cultivated they were and they had begun to believe Jesus but they were not yet born from above, not yet led by the Spirit of God, not yet the sons of God: For all who are led by the Spirit of God are the sons of God.[11]  No one born of Adam, whether confessing some sin or not, wants to hear, you people are from your father the devil, or you want (θέλετε, a form of θέλω) to do what your father desires (ἐπιθυμίας, a form of ἐπιθυμία).  But I’ll consider the story of Abel, a keeper of sheep and his elder brother Cain, a tiller of the ground in this light (Genesis 4:2b-5 Tanakh).

And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto HaShem [Table].  And Abel, he also brought of the firstlings of his flock and of the fat thereof.  And HaShem had respect unto Abel and to his offering [Table]; but unto Cain and to his offering He had not respect.  And Cain was very wroth, and his countenance fell [Table].

It seems that Cain got the bright idea to bring yehôvâh an offering.  His little brother Abel just tagged along.  Each brought the fruit of his labor.  Who does yehôvâh think he is, discriminating this way between them?  After all, it’s the thought that counts![12]  That, by the way, was not my thought.

Oh, I wrote it.  Yes, I heard the thought in my mind.  But by faith I no longer recognize such thoughts as me (Galatians 2:20, 21) or mine.  I recognize—again, by faith in the word of God—that there is something in me—call it what you will, sin in the flesh, the old man—something that hates yehôvâh, everything He says, everything He does.  He can do nothing right.  Paul described this phenomenon in his letter to believers in Rome (Romans 7:21-25 NET Table1 Table2).

So, I find the law that when I want to do good (καλόν, a form of καλός), evil (κακὸν, a form of κακός) is present with me.  For I delight in the law of God in my inner being (ἄνθρωπον, a form of ἄνθρωπος).  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.  Wretched man (ἄνθρωπος) that I am!  Who will rescue me from this body of death?  Thanks[13] 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.

Then the Lord (yehôvâh, יהוה) said to Cain, “Why are you angry, and why is your expression downcast?[14]  I’ve approached the next verse incidentally, tangentially, judgmentally and, curiously enough in retrospect, lawfully in other essays.  Here, I wanted to approach it directly.

Genesis 4:7 (Tanakh)

Genesis 4:7 (NET)
If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’ Is it not true that if you do what is right, you will be fine?  But if you do not do what is right, sin is crouching at the door.  It desires to dominate you, but you must subdue it.”

Another version of the Tanakh reads: Is it not so that if you improve, it will be forgiven you?  If you do not improve, however, at the entrance, sin is lying, and to you is its longing, but you can rule over it.[15]  In another essay I wrote, “you must subdue it looks and sounds to me like a religious mind trying to turn a word into a law long before the law was given.”  That wasn’t quite fair.

Hebrew Tanakh (Jewish Virtual Library) Tanakh (Chabad.org)

NET
לפתח (pethach) at the door at the entrance at the door
חטאת (chaṭṭâʼâh) sin sin sin
רבץ (râbats) coucheth is lying is crouching
ואליך (ʼêl) and unto thee and to you to dominate you
תשוקתו (teshûqâh) is its desire is its longing It desires
ואתה (ʼattâh) but thou but you but you
תמשל (mâshal) mayest rule can rule must subdue
בו (bōw)[16] over it over it it

I was surprised that תמשל (mâshal)—translated mayest rule, can rule (Tanakh), must subdue (NET), BibleHub.com offers should rule—was so uncertain.  It makes sense to me that knowing good and evil makes each of us individually responsible for choosing good, but mayest rule and especially can rule imply the ability to do so as well.  Struggling with this I perused the commentaries.  Alexander MacLaren pointed out the similarity here to what yehôvâh had said to Eve after she had led Adam astray (Genesis 3:1-6): and thy desire shall be to thy husband, and he shall rule over thee.[17]

Hebrew

 Tanakh (Jewish Virtual Library) Tanakh (Chabad.org)

NET
ואל (ʼêl) and…to And to to control
אישך (ʼı̂ysh) thy husband your husband your husband
תשוקתך (teshûqâh) thy desire shall be will be your desire You will want
והוא (hûʼ) and he and he but he
ימשל (mâshal) shall rule will rule will dominate
בך (bāḵ)[18] over thee over you you

There was no equivocation here, no wiggle room in the translation of ימשל (mâshal).  Surely man’s experience ruling over a wife has been at least as perplexing as ruling over sin.  Of course, male Bible expositors present the latter part of yehôvâh’s word to Eve as a rule for women to obey.  I haven’t heard the latter part of his word to Cain abstracted that way.   The translations divide here along party lines: those who have accepted Jesus as the Christ hear responsibility (must subdue, should rule), those who have not hear a promise of ability (mayest rule, can rule).

I thought at first that the rabbis who translated the Septuagint eschewed any personification of sin lying, crouching, desiring or longing.

Genesis 4:7 (Septuagint BLB)

Genesis 4:7 (Septuagint Elpenor)
οὐκ ἐὰν ὀρθῶς προσενέγκῃς ὀρθῶς δὲ μὴ διέλῃς ἥμαρτες ἡσύχασον πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ καὶ σὺ ἄρξεις αὐτοῦ οὐκ ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες; ἡσύχασον· πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ, καὶ σὺ ἄρξεις αὐτοῦ.

Genesis 4:7 (NETS)

Genesis 4:7 (English Elpenor)
If you offer correctly but do not divide correctly, have you not sinned?  Be still; his recourse is to you, and you will rule over him.” Hast thou not sinned if thou hast brought it rightly, but not rightly divided it? be still, to thee shall be his submission, and thou shalt rule over him.

I had rejected the Septuagint here because it seemed to refer back to Abel.  Charles Ellicott offered a similar interpretation in his commentary:

“At present thou art vexed and envious because thy younger brother is rich and prosperous, while thy tillage yields thee but scanty returns.  Do well, and the Divine blessing will rest on thee, and thou wilt recover thy rights of primogeniture, and thy brother will look up to thee in loving obedience.”

I can’t assume that Abel was “rich and prosperous” while Cain’s “tillage yields…but scanty returns,” or that yehôvâh was concerned with Cain’s “rights of primogeniture” from what is written in the text.  I’ve assumed that HaShem had respect unto Abel and to his offering because yehôvâh foreknew that a Passover lamb would become important to his people rather than a Passover kumquat.  (No, I have no idea what kind of produce Cain offered Him.)  But if I consider now that the referent of his and him was sin rather than Abel, I get a different picture.

The rabbis understood רבץ (râbats) as an imperative ἡσύχασον (Be still) directed to Cain rather than as a description of sin lying or crouching.  Had Cain believed yehôvâh’s command to be still, he would have realized yehôvâh’s promise—you will rule (NETS), thou shalt rule (Elpenor) over sin—without equivocation.  I called this “yehôvâh at his most aloof,”[19] relative to the time and attention He lavishes on me.  (The philosophical bent of my mind still longs for a thousand page discourse where yehôvâh sits down with Cain and explains his understanding of sin, righteousness and redemption.)  Be still as yehôvâh’s command to Cain reminds me of Peter (Matthew 14:28 NET).

Peter said to [Jesus], “Lord, if it is you, order me to come to you on the water.”

Here is an example of what I meant by the spiritual cultivation of Israel.  Peter wasn’t a priest, a scribe or a religious professional of any sort.  He was a fisherman.  But he believed that if Jesus the Christ ordered or commanded him to come to Him on the water it would be so.  But this is probably too facile an explanation.  Peter’s lack of religious sophistication may have enhanced his spiritual cultivation.  Of his more religiously sophisticated (Philippians 3:5-7) brethren, Paul wrote (Romans 10:2, 3; 9:31, 32 NET Table):

…I can testify that [my fellow Israelites] are zealous for God, but their zeal is not in line with the truth (ἐπίγνωσιν, a form of ἐπίγνωσις).  For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.

…Israel even though pursuing a law of righteousness did not attain it.[20]  Why not?  Because they pursued it not by faith but (as if it were possible) by works.[21]  They stumbled over the stumbling stone…

In my zeal for God,[22] Paul wrote of his own religious sophistication, I persecuted the church.[23]

I wondered if be still here had any relationship to, Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.[24]  But the Hebrew word translated Be still there was הרפו (râphâh), translated σχολάσατε (a form of σχολάζω) in the Septuagint.  As I contemplated the definition of σχολάζω in the Greek Lexicon online I was lifted out of the weeds, so to speak, fussing over the meaning of word strings in the Bible, and into that eternal life of knowing the only true God, and Jesus Christ.  The definition of σχολάζω reads:

to devote oneself; to have leisure; to devote, have spare time, be at leisure, take a vacation; to take it easy; to have time to be busy with one’s interests apart from work; to take time to devote to study

This accurately describes the life I’ve received from Him, received in that same active sense that Jesus’ disciples accepted the words He gave them.  And, yes, σχολάσατε is an active form of σχολάζω.  This active stillness is how I pursue (ζητεῖτε, a form of ζητέω) his kingdom and righteousness: But above all, Jesus commanded, pursue his kingdom and righteousness, and all these things [food, drink, clothing] will be given to you as well.[25]  The definition of ζητέω in the Greek Lexicon online reads:

to seek, search, look for; to inquire, investigate, examine, consider, deliberate; to try to obtain, desire to possess; to strive for, aim for, desire, wish; to ask for, request, demand (something); to claim (as entitlement); to appeal to someone for guidance

Back again in the weeds, the rabbis who translated the Septuagint offered no Greek counterpart for לפתח (pethach; translated at the door, at the entrance [Tanakh], at the door [NET]).  Why would they ignore לפתח (pethach) before Jesus was revealed to Israel?  Why would Masoretes add it afterward?  Frankly, I can’t imagine any plausible scenarios at the moment.  So as far as understanding what yehôvâh said to Cain, I’m more uncertain now than when I began this study.  I have, however, encountered many provocative ideas ripe for further study.  And what He said hardly mattered to the narrative.  Cain ignored it (Genesis 4:8 Tanakh).

And Cain spoke unto Abel his brother.  And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.[26]

Cain was from [his] father the devil, and wanted to do what [his] father desires.  As Jesus said to those Judeans who had believed him…[the devil] was a murderer from the beginning, and does not uphold the truth (ἀληθείᾳ), because there is no truth (ἀλήθεια) in him.  There was no ritual or intentionality required for Cain to be from his father the devil.  It is the natural condition of those born of the flesh of Adam and Eve.  “What is born of the flesh is flesh,” Jesus told Nicodemus, “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.’”[27] 

Those who are in the flesh cannot please God,[28] Paul wrote to believers in Rome (Romans 8:5-7 NET).

For those who live according to the flesh have their outlook shaped by the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.  For the outlook of the flesh is death, but the outlook of the Spirit is life and peace, because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.

You, however, are not in the flesh but in the Spirit, Paul continued, if indeed the Spirit of God lives in you.  Now if anyone does not have the Spirit of Christ, this person does not belong to him.  But if Christ is in you, your body is dead because of sin, but the Spirit is your life because of righteousness.  Moreover if the Spirit of the one who raised Jesus from the dead lives in you, the one who raised Christ from the dead will also make your mortal bodies alive through his Spirit who lives in you.[29]

As a child trusting Jesus for a place in heaven I comforted myself and fell asleep many nights planning the perfect murders of my neighbor and his entire family.  My plan was never quite perfect.  I feared I would be caught.  Then people would misunderstand and call me names like “murderer” when I was the hapless victim balancing the scales of justice.  So I never murdered my neighbor or his entire family.

My fear—that I would be caught and my motives would be misunderstood—was not the righteousness of God…revealed in the gospel.[30]  It was not the love that does no wrong to a neighbor, not the love that is the fulfillment of the law.[31]  It was not the love that is the fruit of his Spirit (Galatians 5:22, 23).  Not murdering my neighbor and his entire family was indisputably better than murdering them would have been.  And clearly, it was possible for me to avoid committing murder apart from the righteousness of God.  But imagine standing face to face with Jesus and offering Him the fact that I did not murder my neighbor and his entire family as a righteousness of my own derived from the law after having rejected the gift He offered, the gift of God Himself (Acts 2:36-41).

It is inevitable, I suppose, that a reader wonders what my neighbor did to me: It was nothing in particular.  He was a year younger than I and didn’t treat me with the deference I felt I deserved.  And he got away with it.  My god failed to punish him for his sin.  This was not a singularly low point in my childhood, certainly not a turning point.  My darkness deepened into my teens until atheism became my only “rational” choice.

This kind of self-awareness might crush the spirit in any other form of life.  In this eternal life of yehôvâh’s Holy Spirit it encouraged me to stay the course when I had begun to waver.  I had begun to judge some as undeserving of “my persistent prayer for justice.”  At least I had confessed in prayer that I was embarrassed to bring them before the Lord again.  But now in the light of his utmost patience and mercy toward the boy who consoled himself with murder, I pray with renewed vigor:

My persistent prayer for justice (Luke 18:1-8) is for the mercy on which everything depends, for it does not depend on human desire or exertion, but on [You] who shows mercy.[32]  And You have consigned all people to disobedience so that [You] may show mercy to them all.[33]

The love of Christ that surpasses knowledge[34] is not some vague affection (1 Corinthians 13:4-13) He hoards for us but the omnipotent engine of righteousness He gives to us in the person of his own Holy Spirit.  No one is good except God alone.[35]

The tables I made to write this essay comparing Genesis 3:22-24; 4:2b-5; 4:6, 7; 3:16; Psalm 46:10 and Genesis 4:8 in the Tanakh and NET, and the tables comparing Genesis 3:22; 3:23; 3:24; 4:2b; 4:3; 4:4; 4:5; 4:6; 4:7; 3:16; Psalm 46:10 and Genesis 4:8 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Revelation 1:2; 22:1, 2; John 8:44; Romans 9:31; Philippians 3:6 and Romans 8:9 in the NET and KJV.

Genesis 3:22-24 (Tanakh)

Genesis 3:22-24 (NET)
And HaShem G-d said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’ And the Lord (yehôvâh, יהוה) God (ʼĕlôhı̂ym, אלהים) said, “Now that the man has become like one of us, knowing good and evil, he must not be allowed to stretch out his hand and take also from the tree of life and eat, and live forever.”
Therefore HaShem G-d sent him forth from the garden of Eden, to till the ground from whence he was taken. So the Lord (yehôvâh, יהוה) God (ʼĕlôhı̂ym, אלהים) expelled him from the orchard in Eden to cultivate the ground from which he had been taken.
So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life. When he drove the man out, he placed on the eastern side of the orchard in Eden angelic sentries who used the flame of a whirling sword to guard the way to the tree of life.

Genesis 3:22 (Septuagint BLB)

Genesis 3:22 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός ἰδοὺ Αδαμ γέγονεν ὡς εἷς ἐξ ἡμῶν τοῦ γινώσκειν καλὸν καὶ πονηρόν καὶ νῦν μήποτε ἐκτείνῃ τὴν χεῗρα καὶ λάβῃ τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήσεται εἰς τὸν αἰῶνα καὶ εἶπεν ὁ Θεός· ἰδοὺ ᾿Αδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν, τοῦ γινώσκειν καλὸν καὶ πονηρόν· καὶ νῦν μή ποτε ἐκτείνῃ τὴν χεῖρα αὐτοῦ καὶ λάβῃ ἀπὸ τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήσεται εἰς τὸν αἰῶνα.

Genesis 3:22 (NETS)

Genesis 3:22 (English Elpenor)
Then God said, “See, Adam has become like one of us, knowing good and evil, and now perhaps he might reach out his hand and take of the tree of life and eat, and he will live forever.” And God said, Behold, Adam is become as one of us, to know good and evil, and now lest at any time he stretch forth his hand, and take of the tree of life and eat, and [so] he shall live forever–

Genesis 3:23 (Septuagint BLB)

Genesis 3:23 (Septuagint Elpenor)
καὶ ἐξαπέστειλεν αὐτὸν κύριος ὁ θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς ἐργάζεσθαι τὴν γῆν ἐξ ἧς ἐλήμφθη καὶ ἐξαπέστειλεν αὐτὸν Κύριος ὁ Θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς ἐργάζεσθαι τὴν γῆν, ἐξ ἧς ἐλήφθη.

Genesis 3:23 (NETS)

Genesis 3:23 (English Elpenor)
And the Lord God sent him forth from the orchard of delight to till the earth from which he was taken. So the Lord God sent him forth out of the garden of Delight to cultivate the ground out of which he was taken.

Genesis 3:24 (Septuagint BLB)

Genesis 3:24 (Septuagint Elpenor)
καὶ ἐξέβαλεν τὸν Αδαμ καὶ κατῴκισεν αὐτὸν ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς καὶ ἔταξεν τὰ χερουβιμ καὶ τὴν φλογίνην ῥομφαίαν τὴν στρεφομένην φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς καὶ ἐξέβαλε τὸν ᾿Αδὰμ καὶ κατῴκισεν αὐτὸν ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς καὶ ἔταξε τὰ Χερουβὶμ καὶ τὴν φλογίνην ρομφαίαν τὴν στρεφομένην φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς.

Genesis 3:24 (NETS)

Genesis 3:24 (English Elpenor)
And he drove Adam out and caused him to dwell opposite the orchard of delight, and he stationed the cherubim and the flaming sword that turns, to guard the way of the tree of life. And he cast out Adam and caused him to dwell over against the garden of Delight, and stationed the cherubs and the fiery sword that turns about to keep the way of the tree of life.
Genesis 4:2b-5 (Tanakh)

Genesis 4:2b-5 (NET)
And Abel was a keeper of sheep, but Cain was a tiller of the ground. Abel took care of the flocks, while Cain cultivated the ground.
And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto HaShem. At the designated time Cain brought some of the fruit of the ground for an offering to the Lord (yehôvâh, ליהוה).
And Abel, he also brought of the firstlings of his flock and of the fat thereof.  And HaShem had respect unto Abel and to his offering; But Abel brought some of the firstborn of his flock – even the fattest of them.  And the Lord (yehôvâh, יהוה) was pleased with Abel and his offering,
but unto Cain and to his offering He had not respect.  And Cain was very wroth, and his countenance fell. but with Cain and his offering he was not pleased.  So Cain became very angry, and his expression was downcast.

Genesis 4:2b (Septuagint BLB)

Genesis 4:2b (Septuagint Elpenor)
καὶ ἐγένετο Αβελ ποιμὴν προβάτων Καιν δὲ ἦν ἐργαζόμενος τὴν γῆν καὶ ἐγένετο ῎Αβελ ποιμὴν προβάτων, Κάϊν δὲ ἦν ἐργαζόμενος τὴν γῆν.

Genesis 4:2b (NETS)

Genesis 4:2b (English Elpenor)
And Habel became a herder of sheep, but Kain was tilling the earth. And Abel was a keeper of sheep, but Cain was a tiller of the ground.

Genesis 4:3 (Septuagint BLB)

Genesis 4:3 (Septuagint Elpenor)
καὶ ἐγένετο μεθ᾽ ἡμέρας ἤνεγκεν Καιν ἀπὸ τῶν καρπῶν τῆς γῆς θυσίαν τῷ κυρίῳ καὶ ἐγένετο μεθ᾿ ἡμέρας ἤνεγκε Κάϊν ἀπὸ τῶν καρπῶν τῆς γῆς θυσίαν τῷ Κυρίῳ,

Genesis 4:3 (NETS)

Genesis 4:3 (English Elpenor)
And it came about after some days that Kain brought to the Lord an offering of the fruits of the earth, And it was so after some time that Cain brought of the fruits of the earth a sacrifice to the Lord.

Genesis 4:4 (Septuagint BLB)

Genesis 4:4 (Septuagint Elpenor)
καὶ Αβελ ἤνεγκεν καὶ αὐτὸς ἀπὸ τῶν πρωτοτόκων τῶν προβάτων αὐτοῦ καὶ ἀπὸ τῶν στεάτων αὐτῶν καὶ ἐπεῗδεν ὁ θεὸς ἐπὶ Αβελ καὶ ἐπὶ τοῗς δώροις αὐτοῦ καὶ Ἄβελ ἤνεγκε καὶ αὐτὸς ἀπὸ τῶν πρωτοτόκων τῶν προβάτων αὐτοῦ καὶ ἀπὸ τῶν στεάτων αὐτῶν. καὶ ἐπεῖδεν ὁ Θεὸς ἐπὶ ῎Αβελ καὶ ἐπὶ τοῖς δώροις αὐτοῦ,

Genesis 4:4 (NETS)

Genesis 4:4 (English Elpenor)
And Habel, he also brought of the firstlings of his sheep and of their fat portions.  And God looked upon Habel and upon his gifts, And Abel also brought of the first born of his sheep and of his fatlings, and God looked upon Abel and his gifts,

Genesis 4:5 (Septuagint BLB)

Genesis 4:5 (Septuagint Elpenor)
ἐπὶ δὲ Καιν καὶ ἐπὶ ταῗς θυσίαις αὐτοῦ οὐ προσέσχεν καὶ ἐλύπησεν τὸν Καιν λίαν καὶ συνέπεσεν τῷ προσώπῳ ἐπὶ δὲ Κάϊν καὶ ἐπὶ ταῖς θυσίαις αὐτοῦ οὐ προσέσχε. καὶ ἐλυπήθη Κάϊν λίαν, καὶ συνέπεσε τῷ προσώπῳ αὐτοῦ.

Genesis 4:5 (NETS)

Genesis 4:5 (English Elpenor)
but on Kain and on his offerings he was not intent.  And it distressed Kain exceedingly, and he collapsed in countenance. but Cain and his sacrifices he regarded not, and Cain was exceedingly sorrowful and his countenance fell.

Genesis 4:6, 7 (Tanakh)

Genesis 4:6, 7 (NET)
And HaShem said unto Cain: ‘Why art thou wroth? and why is thy countenance fallen? Then the Lord (yehôvâh, יהוה) said to Cain, “Why are you angry, and why is your expression downcast?
If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’ Is it not true that if you do what is right, you will be fine? But if you do not do what is right, sin is crouching at the door.  It desires to dominate you, but you must subdue it.”

Genesis 4:6 (Septuagint BLB)

Genesis 4:6 (Septuagint Elpenor)
καὶ εἶπεν κύριος ὁ θεὸς τῷ Καιν ἵνα τί περίλυπος ἐγένου καὶ ἵνα τί συνέπεσεν τὸ πρόσωπόν σου καὶ εἶπε Κύριος ὁ Θεὸς τῷ Κάϊν· ἵνα τί περίλυπος ἐγένου, καὶ ἵνα τί συνέπεσε τὸ πρόσωπόν σου;

Genesis 4:6 (NETS)

Genesis 4:6 (English Elpenor)
And the Lord God said to Kain, “Why have you become deeply grieved, and why has your countenance collapsed? And the Lord God said to Cain, Why art thou become very sorrowful and why is thy countenance fallen?

Genesis 4:7 (Septuagint BLB)

Genesis 4:7 (Septuagint Elpenor)
οὐκ ἐὰν ὀρθῶς προσενέγκῃς ὀρθῶς δὲ μὴ διέλῃς ἥμαρτες ἡσύχασον πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ καὶ σὺ ἄρξεις αὐτοῦ οὐκ ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες; ἡσύχασον· πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ, καὶ σὺ ἄρξεις αὐτοῦ.

Genesis 4:7 (NETS)

Genesis 4:7 (English Elpenor)
If you offer correctly but do not divide correctly, have you not sinned?  Be still; his recourse is to you, and you will rule over him.” Hast thou not sinned if thou hast brought it rightly, but not rightly divided it? be still, to thee shall be his submission, and thou shalt rule over him.

Genesis 3:16 (Tanakh)

Genesis 3:16 (NET)
Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’ To the woman he said, “I will greatly increase your labor pains; with pain you will give birth to children.  You will want to control your husband, but he will dominate you.”

Genesis 3:16 (Septuagint BLB)

Genesis 3:16 (Septuagint Elpenor)
καὶ τῇ γυναικὶ εἶπεν πληθύνων πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου ἐν λύπαις τέξῃ τέκνα καὶ πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου καὶ αὐτός σου κυριεύσει καὶ τῇ γυναικὶ εἶπε· πληθύνων πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου· ἐν λύπαις τέξῃ τέκνα, καὶ πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου, καὶ αὐτός σου κυριεύσει.

Genesis 3:16 (NETS)

Genesis 3:16 (English Elpenor)
And to the woman he said, “I will increasingly increase your pains and your groaning; with pains you will bring forth children.  And your recourse will be to your husband, and he will dominate you.” And to the woman he said, I will greatly multiply thy pains and thy groanings; in pain thou shalt bring forth children, and thy submission shall be to thy husband, and he shall rule over thee.

Psalm 46:10 (Tanakh)

Psalm 46:10 (NET)
Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth. He says, “Stop your striving and recognize that I am God (ʼĕlôhı̂ym, אלהים)!  I will be exalted over the nations!  I will be exalted over the earth!”

Psalm 46:10 (Septuagint BLB)

Psalm 45:11 (Septuagint Elpenor)
σχολάσατε καὶ γνῶτε ὅτι ἐγώ εἰμι ὁ θεός ὑψωθήσομαι ἐν τοῗς ἔθνεσιν ὑψωθήσομαι ἐν τῇ γῇ σχολάσατε καὶ γνῶτε ὅτι ἐγώ εἰμι ὁ Θεός· ὑψωθήσομαι ἐν τοῖς ἔθνεσιν, ὑψωθήσομαι ἐν τῇ γῇ.

Psalm 45:11 (NETS)

Psalm 45:11 (English Elpenor)
“Relax, and know that I am God!  I will be exalted among the nations; I will be exalted in the earth.” Be still, and know that I am God: I will be exalted among the nations, I will be exalted in the earth.

Genesis 4:8 (Tanakh)

Genesis 4:8 (NET)
And Cain spoke unto Abel his brother.  And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. Cain said to his brother Abel, “Let’s go out to the field.”  While they were in the field, Cain attacked his brother Abel and killed him.

Genesis 4:8 (Septuagint BLB)

Genesis 4:8 (Septuagint Elpenor)
καὶ εἶπεν Καιν πρὸς Αβελ τὸν ἀδελφὸν αὐτοῦ διέλθωμεν εἰς τὸ πεδίον καὶ ἐγένετο ἐν τῷ εἶναι αὐτοὺς ἐν τῷ πεδίῳ καὶ ἀνέστη Καιν ἐπὶ Αβελ τὸν ἀδελφὸν αὐτοῦ καὶ ἀπέκτεινεν αὐτόν καὶ εἶπε Κάϊν πρὸς ῎Αβελ τὸν ἀδελφὸν αὐτοῦ· διέλθωμεν εἰς τὸ πεδίον. καὶ ἐγένετο ἐν τῷ εἶναι αὐτοὺς ἐν τῷ πεδίῳ, ἀνέστη Κάϊν ἐπὶ ῎Αβελ τὸν ἀδελφὸν αὐτοῦ καὶ ἀπέκτεινεν αὐτόν.

Genesis 4:8 (NETS)

Genesis 4:8 (English Elpenor)
And Kain said to his brother Habel, “Let us go through into the plain.”  And it came about when they were in the plain, that then Kain rose up against his brother Habel and killed him. And Cain said to Abel his brother, Let us go out into the plain; and it came to pass that when they were in the plain Cain rose up against Abel his brother, and slew him.

Revelation 1:2 (NET)

Revelation 1:2 (KJV)
who then testified to everything that he saw concerning the word of God and the testimony about Jesus Christ. Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὃς ἐμαρτύρησεν τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ Χριστοῦ ὅσα εἶδεν ος εμαρτυρησεν τον λογον του θεου και την μαρτυριαν ιησου χριστου οσα τε ειδεν ος εμαρτυρησεν τον λογον του θεου και την μαρτυριαν ιησου χριστου οσα ειδεν
Revelation 22:1, 2 (NET)

Revelation 22:1, 2 (KJV)
Then the angel showed me the river of the water of life – water as clear as crystal – pouring out from the throne of God and of the Lamb, And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ ἔδειξεν μοι ποταμὸν ὕδατος ζωῆς λαμπρὸν ὡς κρύσταλλον, ἐκπορευόμενον ἐκ τοῦ θρόνου τοῦ θεοῦ καὶ τοῦ ἀρνίου και εδειξεν μοι καθαρον ποταμον υδατος ζωης λαμπρον ως κρυσταλλον εκπορευομενον εκ του θρονου του θεου και του αρνιου και εδειξεν μοι ποταμον καθαρον υδατος ζωης λαμπρον ως κρυσταλλον εκπορευομενον εκ του θρονου του θεου και του αρνιου
flowing down the middle of the city’s main street.  On each side of the river is the tree of life producing twelve kinds of fruit, yielding its fruit every month of the year.  Its leaves are for the healing of the nations. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐν μέσῳ τῆς πλατείας αὐτῆς καὶ τοῦ ποταμοῦ ἐντεῦθεν καὶ ἐκεῖθεν ξύλον ζωῆς ποιοῦν καρποὺς δώδεκα, κατὰ μῆνα ἕκαστον ἀποδιδοῦν τὸν καρπὸν αὐτοῦ, καὶ τὰ φύλλα τοῦ ξύλου εἰς θεραπείαν τῶν ἐθνῶν εν μεσω της πλατειας αυτης και του ποταμου εντευθεν και εντευθεν ξυλον ζωης ποιουν καρπους δωδεκα κατα μηνα ενα εκαστον αποδιδουν τον καρπον αυτου και τα φυλλα του ξυλου εις θεραπειαν των εθνων εν μεσω της πλατειας αυτης και του ποταμου εντευθεν και εντευθεν ξυλον ζωης ποιουν καρπους δωδεκα κατα μηνα εκαστον αποδιδους τον καρπον αυτου και τα φυλλα του ξυλου εις θεραπειαν των εθνων

John 8:44 (NET)

John 8:44 (KJV)
You people are from your father the devil, and you want to do what your father desires.  He was a murderer from the beginning, and does not uphold the truth, because there is no truth in him.  Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies. Ye are of your father the devil, and the lusts of your father ye will do.  He was a murderer from the beginning, and abode not in the truth, because there is no truth in him.  When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπ᾿ ἀρχῆς καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ υμεις εκ πατρος του διαβολου εστε και τας επιθυμιας του πατρος υμων θελετε ποιειν εκεινος ανθρωποκτονος ην απ αρχης και εν τη αληθεια ουχ εστηκεν οτι ουκ εστιν αληθεια εν αυτω οταν λαλη το ψευδος εκ των ιδιων λαλει οτι ψευστης εστιν και ο πατηρ αυτου υμεις εκ του πατρος του διαβολου εστε και τας επιθυμιας του πατρος υμων θελετε ποιειν εκεινος ανθρωποκτονος ην απ αρχης και εν τη αληθεια ουχ εστηκεν οτι ουκ εστιν αληθεια εν αυτω οταν λαλη το ψευδος εκ των ιδιων λαλει οτι ψευστης εστιν και ο πατηρ αυτου

Romans 9:31 (NET)

Romans 9:31 (KJV)
but Israel even though pursuing a law of righteousness did not attain it. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἰσραὴλ δὲ διώκων νόμον δικαιοσύνης εἰς νόμον οὐκ ἔφθασεν ισραηλ δε διωκων νομον δικαιοσυνης εις νομον δικαιοσυνης ουκ εφθασεν ισραηλ δε διωκων νομον δικαιοσυνης εις νομον δικαιοσυνης ουκ εφθασεν

Philippians 3:6 (NET)

Philippians 3:6 (KJV)
In my zeal for God I persecuted the church.  According to the righteousness stipulated in the law I was blameless. Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
κατὰ ζῆλος διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος κατα ζηλον διωκων την εκκλησιαν κατα δικαιοσυνην την εν νομω γενομενος αμεμπτος κατα ζηλον διωκων την εκκλησιαν κατα δικαιοσυνην την εν νομω γενομενος αμεμπτος
Romans 8:9 (NET)

Romans 8:9 (KJV)
You, however, are not in the flesh but in the Spirit, if indeed the Spirit of God lives in you.  Now if anyone does not have the Spirit of Christ, this person does not belong to him. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you.  Now if any man have not the Spirit of Christ, he is none of his.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ υμεις δε ουκ εστε εν σαρκι αλλ εν πνευματι ειπερ πνευμα θεου οικει εν υμιν ει δε τις πνευμα χριστου ουκ εχει ουτος ουκ εστιν αυτου υμεις δε ουκ εστε εν σαρκι αλλ εν πνευματι ειπερ πνευμα θεου οικει εν υμιν ει δε τις πνευμα χριστου ουκ εχει ουτος ουκ εστιν αυτου

[1] The Stephanus Textus Receptus had τε (KJV: and) preceding he saw.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[2] Revelation 1:1, 2 (NET)

[3] The Stephanus Textus Receptus had καθαρον (KJV: pure) preceding river.  The Byzantine Majority Text had καθαρον following river.  The NET parallel Greek text and NA28 did not.

[4] The NET parallel Greek text and NA28 had ἐντεῦθεν καὶ ἐκεῖθεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εντευθεν και εντευθεν (KJV: on either side).

[5] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ἀποδιδοῦν here, where the Byzantine Majority Text had αποδιδους.

[6] The Stephanus Textus Receptus had ενα preceding every.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[7] Genesis 3:7b (Tanakh) Table

[8] Romans 5:12a (NET)

[9] The NET parallel Greek text, NA28 and Byzantine Majority Text had the article τοῦ preceding father.  The Stephanus Textus Receptus did not.

[10] The NET parallel Greek text and NA28 had οὐκ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουχ.

[11] Romans 8:14 (NET)

[12] “Even when people do things for you and give you things that you don’t actually want, you must always remember that it’s the thought that counts.” Cambridge Dictionary

[13] The NET parallel Greek text and NA28 had χάρις here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευχαριστω (KJV: I thank).

[14] Genesis 4:6 (NET) Table

[15] Genesis 4:7 (Tanakh) Table

[16] Genesis 4:7 Hebrew Table

[17] Genesis 3:16b (Tanakh)

[18] Genesis 3:16 Hebrew

[19] Condemnation or Judgment? – Part 11

[20] The Stephanus Textus Receptus and Byzantine Majority Text had νομον δικαιοσυνης (KJV: the law of righteousness) here, where the NET parallel Greek text and NA28 had νόμον.

[21] The Stephanus Textus Receptus and Byzantine Majority Text had νομου (KJV: of the law) following works.  The NET parallel Greek text and NA28 did not.

[22] The NET parallel Greek text and NA28 had ζῆλος here, where the Stephanus Textus Receptus and Byzantine Majority Text had ζηλον (KJV: zeal).

[23] Philippians 3:6a (NET)

[24] Psalm 46:10 (Tanakh)

[25] Matthew 6:33 (NET) Table

[26] The NET had “Let’s go out to the field” here, as did the Septuagint [Table of Genesis 4:8 in this essay].

[27] John 3:6, 7 (NET)

[28] Romans 8:8 (NET)

[29] Romans 8:9-11 (NET) Table

[30] Romans 1:17a (NET)

[31] Romans 13:10 (NET)

[32] Romans 9:16 (NET) Table

[33] Romans 11:32 (NET)

[34] Ephesians 3:19b (NET)

[35] Luke 18:19b (NET)

To Make Holy, Part 6

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The next form of ἁγιάζω I want to consider is found in Jesus’ prayer to his Father: Set them apart (ἁγίασον, a form of ἁγιάζω) in the truth; your word is truth.[1]  But I’m making a slow pilgrimage through his prayer because I believe I can know his holiness here.  Jesus prayed (John 17:7, 8 NET):

Now they understand that everything you have given me comes from you, because I have given them the words you have given me.  They accepted them and really understand that I came from you, and they believed that you sent me.

The Greek words translated understand were ἔγνωκαν and ἔγνωσαν respectively, forms of γινώσκω.  None of the rulers of this age understood (ἔγνωκεν, another form of γινώσκω) [the wisdom of God], Paul wrote believers in Corinth.  If they had known (ἔγνωσαν, a form of γινώσκω) it, they would not have crucified the Lord of glory.[2]

Paul may have meant that—if they had understood—the demonic rulers (ἀρχόντων, a form of ἄρχων) or their human followers would not have crucified Jesus so that the scriptures that say it must happen this way[3] would have failed,[4] rather than that these rulers would have embraced Jesus as Lord (yehôvâh) and Christ (mâshı̂yach).  Still I think there is much to be gained by contrasting the disciples understanding to its negation.  Righteous Father, Jesus prayed, even if the world does not know (ἔγνω, another form of γινώσκω) you, I know (ἔγνων, another form of γινώσκω) you, and these men know (ἔγνωσαν, a form of γινώσκω) that you sent me.[5]

When the chief priests and the Pharisees heard [Jesus’] parables, they realized (ἔγνωσαν, a form of γινώσκω) that he was speaking about them.[6]  But they didn’t understand that the Father had sent Jesus.  Now they wanted to arrest him (but they feared the crowd), because they realized (ἔγνωσαν, a form of γινώσκω) that he told this parable against them.  So they left him and went away.[7]  Then the experts in the law and the chief priests wanted to arrest him that very hour, because they realized (ἔγνωσαν, a form of γινώσκω) he had told this parable against them.  But they were afraid of the people.[8]

John recorded the suspicion of some of the residents of Jerusalem, who in a sense forced their rulers’ hand to prove that they did not secretly regard Jesus as the Christ: Then some of the residents of Jerusalem began to say, “Isn’t this the man they are trying to kill?  Yet here he is, speaking publicly, and they are saying nothing to him.  Do the ruling authorities really know (ἔγνωσαν, a form of γινώσκω) that this man is the Christ?[9]

The following table contrasts those who did not understand that the Father sent Jesus and those who did:

John 8:25-27 (NET) John 16:1-4a (NET)
So they said to him, “Who are you?”  Jesus[10] replied, “What I have told you from the beginning. “I have told you all these things so that you will not fall away.
I have many things to say and to judge about you, but the Father who sent me is truthful, and the things I have heard from him I speak[11] to the world.” They will put you out of the synagogue, yet a time is coming when the one who kills you will think he is offering service to God.
(They did not understand [ἔγνωσαν, a form of γινώσκω] that he was telling them about his Father.) They will do[12] these things because they have not known (ἔγνωσαν, a form of γινώσκω) the Father or me.
But I have told you these things so that when their[13] time comes, you will remember that I told you about them.

Jesus explained why his disciples’ understanding differed from that of most in Israel: I have given them the words you have given me.  Even this may become clearer with contrast (Matthew 13:10-17 NET Table):

Then the disciples came to [Jesus] and said,[14] “Why do you speak to them in parables?”  He replied, “You have been given the opportunity to know (γνῶναι, another form of γινώσκω) the secrets of the kingdom of heaven, but they have not.  For whoever has will be given more, and will have an abundance.  But whoever does not have, even what he has will be taken from him.  For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand (συνίουσιν, a form of συνίημι).  And concerning them the prophecy of Isaiah is fulfilled that says:

‘You will listen carefully yet will never understand (συνῆτε, another form of συνίημι), you will look closely yet will never comprehend.  For the heart of this people has become dull; they are hard of hearing, and they have shut their eyes, so that they would not see with their eyes and hear with their ears and understand (συνῶσιν, another form of συνίημι) with their hearts and turn, and I would heal them.’

“But your eyes are blessed because they see, and your ears because they hear.[15]  For I tell you the truth, many prophets and righteous people longed to see what you see but did not see[16] it, and to hear what you hear but did not hear it.”

Jesus’ disciples were not only given the words Jesus’ Father gave to Him: They accepted them and really understand that I came from you, and they believed that you sent me.  The Greek word translated accepted was ἔλαβον (a form of λαμβάνω).  John had described Jesus as follows (John 1:10-13 NET):

He was in the world, and the world was created by him, but the world did not recognize (ἔγνω, another form of γινώσκω) him.  He came to what was his own, but his own people did not receive (παρέλαβον, a form of παραλαμβάνω) him.  But to all who have received (ἔλαβον, a form of λαμβάνω) him – those who believe in his name – he has given the right to become God’s children – children not born by human parents or by human desire or a husband’s decision, but by God.

John also recorded Jesus’ description of his own death and resurrection (John 10:17, 18 NET):

This is why the Father loves me – because I lay down my life, so that I may take (λάβω, another form of λαμβάνω) it back again.  No one takes it away from me, but I lay it down of my own free will.  I have the authority to lay it down, and I have the authority to take (λαβεῖν, another form of λαμβάνω) it back again.  This commandment I received (ἔλαβον, a form of λαμβάνω) from my Father.

Though accepted and received may sound passive[17] in English, I think this translation is a matter of politeness.  All three Greek forms of λαμβάνω above (λάβω, λαβεῖν and ἔλαβον) are active verbs: So they took (ἔλαβον, a form of λαμβάνω) branches of palm trees;[18] they took (ἔλαβον, a form of λαμβάνω) his clothes and made four shares[19] and they took (ἔλαβον, a form of λαμβάνω) Jesus’ body and wrapped it, with the aromatic spices.[20]  Jesus’ disciples took the words (ρήματα, a form of ῥῆμα) He gave them and kept (τετήρηκαν, a form of τηρέω) them: and they have kept thy word (λόγον, a form of λόγος).[21]  I feel justified equating the words (ρήματα) they took with the word (λόγον) they kept because Jesus also prayed: I have given them your word (λόγον, a form of λόγος).[22]

I found two passive forms of λαμβάνω in the New Testament for contrast.  The first is admittedly subtle (1 Timothy 4:1-5 NET):

Now the Spirit explicitly says that in the later times some will desert the faith and occupy themselves with deceiving spirits and demonic teachings, influenced by the hypocrisy of liars whose consciences are seared.  They will prohibit marriage and require abstinence from foods that God created to be received[23] (μετάλημψιν) with thanksgiving by those who believe and know[24] the truth.  For every creation of God is good and no food [literally, nothing] is to be rejected if it is received (λαμβανόμενον, another form of λαμβάνω) with thanksgiving.  For it is sanctified by God’s word and by prayer.

The translations of the noun μετάλημψιν to be received and the passive verb λαμβανόμενον is received confused me some, not that I have a better translation of μετάλημψιν to offer.  Perhaps the passiveness with which this food is received is clarified by Paul’s teaching to believers in Corinth (1 Corinthians 10:25-29a NET).

Eat anything that is sold in the marketplace without questions of conscience, for the earth and its abundance are the Lord’s.  If[25] an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience.  But if someone says to you, “This is from a sacrifice,”[26] do not eat, because of the one who told you and because of conscience –[27] I do not mean yours but the other person’s.

The second example is more explicit, contrasting a passive form λαμβανόμενος directly with an active form λαμβάνει.

Hebrews 5:1 (NET) Hebrews 5:4 (NET)
For every high priest is taken (λαμβανόμενος, another form of λαμβάνω) from among the people and appointed to represent them before God, to offer both gifts and sacrifices for sins. And no one assumes (λαμβάνει, another form of λαμβάνω; KJV: taketh) this honor on his own initiative, but only when called[28] to it by God, as in fact[29] Aaron[30] was.

Jesus’ disciples actively took the words He gave them as they were, words from the Father, and really understand, Jesus prayed, that I came from you, and they believed that you sent me.  I admit I’ve wasted too much time wondering what esoteric words the Father knew and gave to Jesus and Jesus knew and gave to his disciples, blind to the fact that they are Jesus’ understanding, given by the Holy Spirit, while studying the Hebrew scriptures.  These words are what Jesus learned as He increased in[31] wisdom and in stature, and in favor with God and with people.[32]  And his understanding of these words, are recorded in the Gospel narratives of the New Testament.

Tables comparing the Greek of Matthew 13:14b with Isaiah 6:9b, and Matthew 13:15 with Isaiah 6:10 in the Septuagint (BLB and Elpenor), and tables of Luke 20:19; John 7:26; 8:25, 26; 16:3, 4; Matthew 13:10; 13:16, 17; John 12:13; 19:23; 19:40; 17:6; 1 Timothy 4:3; 1 Corinthians 10:27, 28; Hebrews 5:4 and Luke 2:52 comparing the NET and KJV follow.

Matthew 13:14b (NET Parallel Greek) Isaiah 6:9b (Septuagint BLB) Isaiah 6:9b (Septuagint Elpenor)
ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε
Matthew 13:14b (NET) Esaias 6:9b (NETS) Isaiah 6:9 (English Elpenor)
‘You will listen carefully yet will never understand, you will look closely yet will never comprehend. ‘You will listen by listening, but you will not understand, and looking you will look, but you will not perceive.’ Ye shall hear indeed, but ye shall not understand; and ye shall see indeed, but ye shall not perceive.
Matthew 13:15 (NET Parallel Greek) Isaiah 6:10 (Septuagint BLB) Isaiah 6:10 (Septuagint Elpenor)
ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῗς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῗς ὀφθαλμοῗς καὶ τοῗς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσι καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσομαι αὐτούς
Matthew 13:15 (NET) Esaias 6:10 (NETS) Isaiah 6:10 (English Elpenor)
For the heart of this people has become dull; they are hard of hearing, and they have shut their eyes, so that they would not see with their eyes and hear with their ears and understand with their hearts and turn, and I would heal them.’ For this people’s heart has grown fat, and with their ears they have heard heavily, and they have shut their eyes so that they might not see with their eyes and hear with their ears and understand with their heart and turn—and I would heal them.” For the heart of this people has become gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.
Luke 20:19 (NET) Luke 20:19 (KJV)
Then the experts in the law and the chief priests wanted to arrest him that very hour, because they realized he had told this parable against them.  But they were afraid of the people. And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Καὶ ἐζήτησαν οἱ γραμματεῖς καὶ οἱ ἀρχιερεῖς ἐπιβαλεῖν ἐπ᾿ αὐτὸν τὰς χεῖρας ἐν αὐτῇ τῇ ὥρᾳ, καὶ ἐφοβήθησαν τὸν λαόν, ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς εἶπεν τὴν παραβολὴν ταύτην και εζητησαν οι αρχιερεις και οι γραμματεις επιβαλειν επ αυτον τας χειρας εν αυτη τη ωρα και εφοβηθησαν τον λαον εγνωσαν γαρ οτι προς αυτους την παραβολην ταυτην ειπεν και εζητησαν οι αρχιερεις και οι γραμματεις επιβαλειν επ αυτον τας χειρας εν αυτη τη ωρα και εφοβηθησαν εγνωσαν γαρ οτι προς αυτους την παραβολην ταυτην ειπεν
John 7:26 (NET) John 7:26 (KJV)
Yet here he is, speaking publicly, and they are saying nothing to him.  Do the ruling authorities really know that this man is the Christ? But, lo, he speaketh boldly, and they say nothing unto him.  Do the rulers know indeed that this is the very Christ?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἴδε παρρησίᾳ λαλεῖ καὶ οὐδὲν αὐτῷ λέγουσιν. μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες ὅτι οὗτος ἐστιν ὁ χριστός και ιδε παρρησια λαλει και ουδεν αυτω λεγουσιν μηποτε αληθως εγνωσαν οι αρχοντες οτι ουτος εστιν αληθως ο χριστος και ιδε παρρησια λαλει και ουδεν αυτω λεγουσιν μηποτε αληθως εγνωσαν οι αρχοντες οτι ουτος εστιν αληθως ο χριστος
John 8:25, 26 (NET) John 8:25, 26 (KJV)
So they said to him, “Who are you?”  Jesus replied, “What I have told you from the beginning. Then said they unto him, Who art thou?  And Jesus saith unto them, Even the same that I said unto you from the beginning.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἔλεγον οὖν αὐτῷ· σὺ τίς εἶ; εἶπεν αὐτοῖς |ὁ| Ἰησοῦς· τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν ελεγον ουν αυτω συ τις ει και ειπεν αυτοις ο ιησους την αρχην ο τι και λαλω υμιν ελεγον ουν αυτω συ τις ει και ειπεν αυτοις ο ιησους την αρχην ο τι και λαλω υμιν
I have many things to say and to judge about you, but the Father who sent me is truthful, and the things I have heard from him I speak to the world.” I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
πολλὰ ἔχω περὶ ὑμῶν λαλεῖν καὶ κρίνειν, ἀλλ᾿ ὁ πέμψας με ἀληθής ἐστιν, καγὼ ἃ ἤκουσα παρ᾿ αὐτοῦ ταῦτα λαλῶ εἰς τὸν κόσμον πολλα εχω περι υμων λαλειν και κρινειν αλλ ο πεμψας με αληθης εστιν καγω α ηκουσα παρ αυτου ταυτα λεγω εις τον κοσμον πολλα εχω περι υμων λαλειν και κρινειν αλλ ο πεμψας με αληθης εστιν καγω α ηκουσα παρ αυτου ταυτα λεγω εις τον κοσμον
John 16:3, 4 (NET) John 16:3, 4 (KJV)
They will do these things because they have not known the Father or me. And these things will they do unto you, because they have not known the Father, nor me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ταῦτα ποιήσουσιν ὅτι οὐκ ἔγνωσαν τὸν πατέρα οὐδὲ ἐμέ και ταυτα ποιησουσιν υμιν οτι ουκ εγνωσαν τον πατερα ουδε εμε και ταυτα ποιησουσιν οτι ουκ εγνωσαν τον πατερα ουδε εμε
But I have told you these things so that when their time comes, you will remember that I told you about them.

“I did not tell you these things from the beginning because I was with you.

 But these things have I told you, that when the time shall come, ye may remember that I told you of them.  And these things I said not unto you at the beginning, because I was with you.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀλλὰ ταῦτα λελάληκα ὑμῖν ἵνα ὅταν ἔλθῃ ἡ ὥρα αὐτῶν μνημονεύητε αὐτῶν ὅτι ἐγὼ εἶπον ὑμῖν.  Ταῦτα δὲ ὑμῖν ἐξ ἀρχῆς οὐκ εἶπον, ὅτι μεθ᾿ ὑμῶν ἤμην αλλα ταυτα λελαληκα υμιν ινα οταν ελθη η ωρα μνημονευητε αυτων οτι εγω ειπον υμιν ταυτα δε υμιν εξ αρχης ουκ ειπον οτι μεθ υμων ημην αλλα ταυτα λελαληκα υμιν ινα οταν ελθη η ωρα μνημονευητε αυτων οτι εγω ειπον υμιν ταυτα δε υμιν εξ αρχης ουκ ειπον οτι μεθ υμων ημην
Matthew 13:10 (NET) Matthew 13:10 (KJV)
Then the disciples came to him and said, “Why do you speak to them in parables?” And the disciples came, and said unto him, Why speakest thou unto them in parables?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Καὶ προσελθόντες οἱ μαθηταὶ εἶπαν αὐτῷ· διὰ τί ἐν παραβολαῖς λαλεῖς αὐτοῖς και προσελθοντες οι μαθηται ειπον αυτω δια τι εν παραβολαις λαλεις αυτοις και προσελθοντες οι μαθηται ειπον αυτω δια τι εν παραβολαις λαλεις αυτοις
Matthew 13:16, 17 (NET) Matthew 13:16, 17 (KJV)
“But your eyes are blessed because they see, and your ears because they hear. But blessed are your eyes, for they see: and your ears, for they hear.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν καὶ τὰ ὦτα |ὑμῶν| ὅτι ἀκούουσιν υμων δε μακαριοι οι οφθαλμοι οτι βλεπουσιν και τα ωτα υμων οτι ακουει υμων δε μακαριοι οι οφθαλμοι οτι βλεπουσιν και τα ωτα υμων οτι ακουει
For I tell you the truth, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it.” For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀμὴν γὰρ λέγω ὑμῖν ὅτι πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε καὶ οὐκ εἶδαν, καὶ ἀκοῦσαι ἃ ἀκούετε καὶ οὐκ ἤκουσαν αμην γαρ λεγω υμιν οτι πολλοι προφηται και δικαιοι επεθυμησαν ιδειν α βλεπετε και ουκ ειδον και ακουσαι α ακουετε και ουκ ηκουσαν αμην γαρ λεγω υμιν οτι πολλοι προφηται και δικαιοι επεθυμησαν ιδειν α βλεπετε και ουκ ειδον και ακουσαι α ακουετε και ουκ ηκουσαν
John 12:13 (NET) John 12:13 (KJV)
So they took branches of palm trees and went out to meet him.  They began to shout, “Hosanna! Blessed is the one who comes in the name of the Lord! Blessed is the king of Israel!” Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἔλαβον τὰ βαΐα τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ καὶ ἐκραύγαζον ὡσαννά· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου, [καὶ] ὁ βασιλεὺς τοῦ Ἰσραήλ ελαβον τα βαια των φοινικων και εξηλθον εις υπαντησιν αυτω και εκραζον ωσαννα ευλογημενος ο ερχομενος εν ονοματι κυριου ο βασιλευς του ισραηλ ελαβον τα βαια των φοινικων και εξηλθον εις υπαντησιν αυτω και εκραζον ωσαννα ευλογημενος ο ερχομενος εν ονοματι κυριου βασιλευς του ισραηλ
John 19:23 (NET) John 19:23 (KJV)
Now when the soldiers crucified Jesus, they took his clothes and made four shares, one for each soldier, and the tunic remained.  (Now the tunic was seamless, woven from top to bottom as a single piece.) Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οἱ οὖν στρατιῶται, ὅτε ἐσταύρωσαν τὸν Ἰησοῦν, ἔλαβον τὰ ἱμάτια αὐτοῦ καὶ ἐποίησαν τέσσαρα μέρη, ἑκάστῳ στρατιώτῃ μέρος, καὶ τὸν χιτῶνα. (ἦν δὲ ὁ χιτὼν ἄραφος, ἐκ τῶν ἄνωθεν ὑφαντὸς δι᾿ ὅλου.) οι ουν στρατιωται οτε εσταυρωσαν τον ιησουν ελαβον τα ιματια αυτου και εποιησαν τεσσαρα μερη εκαστω στρατιωτη μερος και τον χιτωνα ην δε ο χιτων αρραφος εκ των ανωθεν υφαντος δι ολου οι ουν στρατιωται οτε εσταυρωσαν τον ιησουν ελαβον τα ιματια αυτου και εποιησαν τεσσαρα μερη εκαστω στρατιωτη μερος και τον χιτωνα ην δε ο χιτων αραφος εκ των ανωθεν υφαντος δι ολου
John 19:40 (NET) John 19:40 (KJV)
Then they took Jesus’ body and wrapped it, with the aromatic spices, in strips of linen cloth according to Jewish burial customs. Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἔλαβον οὖν τὸ σῶμα τοῦ Ἰησοῦ καὶ ἔδησαν αὐτὸ ὀθονίοις μετὰ τῶν ἀρωμάτων, καθὼς ἔθος ἐστὶν τοῖς Ἰουδαίοις ἐνταφιάζειν ελαβον ουν το σωμα του ιησου και εδησαν αυτο οθονιοις μετα των αρωματων καθως εθος εστιν τοις ιουδαιοις ενταφιαζειν ελαβον ουν το σωμα του ιησου και εδησαν αυτο εν οθονιοις μετα των αρωματων καθως εθος εστιν τοις ιουδαιοις ενταφιαζειν
John 17:6 (NET) John 17:6 (KJV)
“I have revealed your name to the men you gave me out of the world.  They belonged to you, and you gave them to me, and they have obeyed your word. I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἐφανέρωσα σου τὸ ὄνομα τοῖς ἀνθρώποις οὓς ἔδωκας μοι ἐκ τοῦ κόσμου. σοὶ ἦσαν καμοὶ αὐτοὺς ἔδωκας καὶ τὸν λόγον σου τετήρηκαν εφανερωσα σου το ονομα τοις ανθρωποις ους δεδωκας μοι εκ του κοσμου σοι ησαν και εμοι αυτους δεδωκας και τον λογον σου τετηρηκασιν εφανερωσα σου το ονομα τοις ανθρωποις ους δεδωκας μοι εκ του κοσμου σοι ησαν και εμοι αυτους δεδωκας και τον λογον σου τετηρηκασιν
1 Timothy 4:3 (NET) 1 Timothy 4:3 (KJV)
They will prohibit marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων, ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν κωλυοντων γαμειν απεχεσθαι βρωματων α ο θεος εκτισεν εις μεταληψιν μετα ευχαριστιας τοις πιστοις και επεγνωκοσιν την αληθειαν κωλυοντων γαμειν απεχεσθαι βρωματων α ο θεος εκτισεν εις μεταληψιν μετα ευχαριστιας τοις πιστοις και επεγνωκοσιν την αληθειαν
1 Corinthians 10:27, 28 (NET) 1 Corinthians 10:27, 28 (KJV)
If an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience. If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἴ τις καλεῖ ὑμᾶς τῶν ἀπίστων καὶ θέλετε πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν ει δε τις καλει υμας των απιστων και θελετε πορευεσθαι παν το παρατιθεμενον υμιν εσθιετε μηδεν ανακρινοντες δια την συνειδησιν ει δε τις καλει υμας των απιστων και θελετε πορευεσθαι παν το παρατιθεμενον υμιν εσθιετε μηδεν ανακρινοντες δια την συνειδησιν
But if someone says to you, “This is from a sacrifice,” do not eat, because of the one who told you and because of conscience – But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake: for the earth is the Lord’s, and the fulness thereof:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐὰν δέ τις ὑμῖν εἴπῃ· τοῦτο ἱερόθυτον ἐστιν, μὴ ἐσθίετε δι᾿ ἐκεῖνον τὸν μηνύσαντα καὶ τὴν συνείδησιν εαν δε τις υμιν ειπη τουτο ειδωλοθυτον εστιν μη εσθιετε δι εκεινον τον μηνυσαντα και την συνειδησιν του γαρ κυριου η γη και το πληρωμα αυτης εαν δε τις υμιν ειπη τουτο ειδωλοθυτον εστιν μη εσθιετε δι εκεινον τον μηνυσαντα και την συνειδησιν του γαρ κυριου η γη και το πληρωμα αυτης
Hebrews 5:4 (NET) Hebrews 5:4 (KJV)
And no one assumes this honor on his own initiative, but only when called to it by God, as in fact Aaron was. And no man taketh this honour unto himself, but he that is called of God, as was Aaron.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμὴν ἀλλὰ καλούμενος ὑπὸ τοῦ θεοῦ καθώσπερ καὶ Ἀαρών και ουχ εαυτω τις λαμβανει την τιμην αλλα ο καλουμενος υπο του θεου καθαπερ και ο ααρων και ουχ εαυτω τις λαμβανει την τιμην αλλα καλουμενος υπο του θεου καθαπερ και ααρων
Luke 2:52 (NET) Luke 2:52 (KJV)
And Jesus increased in wisdom and in stature, and in favor with God and with people. And Jesus increased in wisdom and stature, and in favour with God and man.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Καὶ Ἰησοῦς προέκοπτεν [ἐν τῇ] σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι παρὰ θεῷ καὶ ἀνθρώποις και ιησους προεκοπτεν σοφια και ηλικια και χαριτι παρα θεω και ανθρωποις και ιησους προεκοπτεν σοφια και ηλικια και χαριτι παρα θεω και ανθρωποις

[1] John 17:17 (NET)

[2] 1 Corinthians 2:8 (NET)

[3] Matthew 26:54 (NET)

[4] It occurs to me that this is another oblique reference to the partial hardening of Israel which played such an integral role in the fulfillment of the Scriptures.

[5] John 17:25 (NET)

[6] Matthew 21:45 (NET)

[7] Mark 12:12 (NET)

[8] Luke 20:19 (NET) The NET parallel Greek text, NA28 and Stephanus Textus Receptus had τὸν λαόν (KJV: the people) here.  The Byzantine Majority Text did not.

[9] John 7:25, 26 (NET) The Stephanus Text Receptus and Byzantine Majority Text had αληθως (KJV: very) preceding Christ.  The NET parallel Greek text and NA28 did not.

[10] The Stephanus Text Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause.  The NET parallel Greek text and NA28 did not.

[11] The NET parallel Greek text and NA28 had λαλῶ here, where the Stephanus Text Receptus and Byzantine Majority Text had λεγω.

[12] The Stephanus Textus Receptus had υμιν following do (KJV: unto you).  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[13] The NET parallel Greek text and NA28 had αὐτῶν here.  The Stephanus Textus Receptus and Byzantine Majority Text did not (KJV: the).

[14] The NET parallel Greek text and NA28 had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

[15] The NET parallel Greek text and NA28 had ἀκούουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ακουει.

[16] The NET parallel Greek text and NA28 had εἶδαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειδον.

[17] The Greek lexicon online lists the English translations of passive forms of λαμβάνω as follows: “to assume (consequences for), to attain (distinction), to be given, to be subjected to, to receive, to receive into one’s care, to undergo, experience.”

[18] John 12:13a (NET)

[19] John 19:23b (NET)

[20] John 19:40a (NET)

[21] John 17:6b (KJV)

[22] John 17:14a (NET)

[23] The NET Parallel Greek text and NA28 had μετάλημψιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεταληψιν.

[24] The NET Parallel Greek text had ἐπεγνωκόσι here, where where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ἐπεγνωκόσιν.

[25] The Stephanus Textus Receptus and Byzantine Majority Text had δε (not translated in the KJV) near the beginning of this clause.  The NET parallel Greek text and NA28 did not.

[26] The NET parallel Greek text and NA28 had ἱερόθυτον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειδωλοθυτον (KJV: sacrifice unto idols).

[27] The Stephanus Textus Receptus and Byzantine Majority Text had του γαρ κυριου η γη και το πληρωμα αυτης (KJV: for the earth is the Lord’s, and the fulness thereof) here.  The NET parallel Greek text and NA28 did not.

[28] The Stephanus Textus Receptus had the article ο preceding called.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[29] The NET parallel Greek text and NA28 had καθώσπερ here, where the Stephanus Textus Receptus and Byzantine Majority Text had καθαπερ (KJV: as was).

[30] The Stephanus Textus Receptus had the article ο preceding Aaron.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[31] The NET parallel Greek text and NA28 had ἐν τῇ here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[32] Luke 2:52 (NET)

Fear – Deuteronomy, Part 13

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I’ve been considering yehôvâh’s fearful pronouncement: I punish (pâqad, פקד) the sons, grandsons, and great-grandsons for the sin of the fathers who reject me…[1]  By way of review, I didn’t find anything about the Hebrew word itself that would compel anyone to translate פקד (pâqad) I punish.  While I don’t have any particular quarrel with calling the plague of Exodus 32:35 a punishment, I’m not convinced it justifies translating pâqad I punish (פקדי) and I will indeed punish (ופקדתי) beyond this limited context.[2]

After a kind of thought experiment I concluded that the translation of פקד (pâqad) as I punish in Deuteronomy 5:9 was a perpetuation of an erroneous popular notion of religious minds that was clearly corrected in Ezekiel 18.[3]   Though the fixation on punishment in Leviticus 18:25 is difficult for me to unravel, it hasn’t really dissuaded me from the idea that yehôvâh visits iniquity itself upon descendants to consign all to disobedience so that he may show mercy to them all.[4]

Here I’ll focus on the first occurrence of ʽâvôn in Leviticus.

Leviticus 5:1 (Tanakh)

Leviticus 5:1 (NET)
And if any one sin, in that he heareth the voice of adjuration, he being a witness, whether he hath seen or known, if he do not utter it, then he shall bear his iniquity; “‘When a person sins (châṭâʼ, תחטא) in that he hears a public curse against one who fails to testify and he is a witness (he either [ʼô, או] saw or [ʼô, או] knew what had happened) and he does not make it known, then he will bear (nâśâʼ, ונשׁא) his punishment for iniquity (ʽâvôn, עונו).

I’ve written about this in another essay so I had intended to point that out here and move on.  But with the NET online open to Leviticus 5 and the Hebrew text open in the right column I clicked on או at the beginning of verse 2 (Hebrew reads right to left).  The occurrences of או lit up down the right column in Hebrew and their translations lit up down the left column in the English text of the NET.  The highlighted instances of או seemed to bind the verses together.  How did I decide that verse 1 could stand apart from the others?  It was the only verse with then he will bear his punishment for iniquity (Tanakh: then he shall bear his iniquity).

It piqued my interest enough to study deeper so I looked at the Septuagint.

Leviticus 5:1 (Septuagint BLB)

Leviticus 5:1 (Septuagint Elpenor)
ἐὰν δὲ ψυχὴ ἁμάρτῃ καὶ ἀκούσῃ φωνὴν ὁρκισμοῦ καὶ οὗτος μάρτυς ἢ ἑώρακεν ἢ σύνοιδεν ἐὰν μὴ ἀπαγγείλῃ λήμψεται τὴν ἁμαρτίαν ΕΑΝ δὲ ψυχὴ ἁμάρτῃ, καὶ ἀκούσῃ φωνὴν ὁρκισμοῦ, καὶ οὗτος μάρτυς, ἢ ἑώρακεν, ἢ σύνοιδεν, ἐὰν μὴ ἀπαγγείλῃ, λήψεται τὴν ἁμαρτίαν

Leviticus 5:1 (NETS)

Leviticus 5:1 (English Elpenor)
Now if a soul sins and hears a sound of oath-taking and he is a witness or has seen it or knows of it, if he does not report the matter, he will assume his guilt. And if a soul sin, and hear the voice of swearing, and he is a witness or has seen or been conscious, if he do not report it, he shall bear his iniquity.

In the New English Translation of the Septuagint λήμψεται τὴν ἁμαρτίαν became “he will assume his guilt” (Elpenor: he shall bear his iniquity).  Was it just another way of saying he is guilty?

Leviticus 5:2 (Tanakh)

Leviticus 5:2 (NET)
or if any one touch any unclean thing, whether it be the carcass of an unclean beast, or the carcass of unclean cattle, or the carcass of unclean swarming things, and be guilty, it being hidden from him that he is unclean; Or (ʼô, או) when there is a person who touches anything ceremonially unclean, whether (ʼô, או) the carcass of an unclean wild animal, or (ʼô, או) the carcass of an unclean domesticated animal, or (ʼô, או) the carcass of an unclean creeping thing, even if he did not realize it, but he himself has become unclean and is guilty (ʼâsham, ואשם);

As I completed the tables I noticed that the concept be guilty/is guilty (ʼâsham, ואשם) had disappeared from verse 2 of the Septuagint.

Leviticus 5:2 (Septuagint BLB)

Leviticus 5:2 (Septuagint Elpenor)
ἢ ψυχή ἥτις ἐὰν ἅψηται παντὸς πράγματος ἀκαθάρτου ἢ θνησιμαίου ἢ θηριαλώτου ἀκαθάρτου ἢ τῶν θνησιμαίων ἢ τῶν βδελυγμάτων τῶν ἀκαθάρτων ἢ τῶν θνησιμαίων κτηνῶν τῶν ἀκαθάρτων ἡ ψυχὴ ἐκείνη, ἥτις ἐὰν ἅψηται παντὸς πράγματος ἀκαθάρτου, ἢ θνησιμαίου, ἢ θηριαλώτου ἀκαθάρτου, ἢ τῶν θνησιμαίων βδελυγμάτων τῶν ἀκαθάρτων, ἢ τῶν θνησιμαίων κτηνῶν τῶν ἀκαθάρτων

Leviticus 5:2 (NETS)

Leviticus 5:2 (English Elpenor)
Or a soul who touches any unclean thing, whether a carcass or the kill of an unclean animal or unclean carcasses of abominations or the unclean carcasses of cattle That soul which shall touch any unclean thing, or carcase, or [that which is] unclean being taken of beasts, or the dead bodies of abominable [reptiles] which are unclean, or carcases of unclean cattle,

But it had reappeared in verse 3 as πλημμελήσῃ, translated “should be in error” (NETS) or he shall have transgressed (Elpenor).

Leviticus 5:3 (Tanakh)

Leviticus 5:3 (NET)
or if he touch the uncleanness of man, whatsoever his uncleanness be wherewith he is unclean, and it be hid from him; and, when he knoweth of it, be guilty; or (ʼô, או) when he touches human uncleanness with regard to anything by which he can become unclean, even if he did not realize it, but he himself has later come to know it and is guilty (ʼâsham, ואשם);

Leviticus 5:3 (Septuagint BLB)

Leviticus 5:3 (Septuagint Elpenor)
ἢ ἅψηται ἀπὸ ἀκαθαρσίας ἀνθρώπου ἀπὸ πάσης ἀκαθαρσίας αὐτοῦ ἧς ἂν ἁψάμενος μιανθῇ καὶ ἔλαθεν αὐτόν μετὰ τοῦτο δὲ γνῷ καὶ πλημμελήσῃ ἢ ἅψηται ἀπὸ ἀκαθαρσίας ἀνθρώπου, ἀπὸ πάσης ἀκαθαρσίας αὐτοῦ, ἧς ἂν ἁψάμενος μιανθῇ, καί ἔλαθεν αὐτόν, μετὰ τοῦτο δὲ γνῷ, καὶ πλημμελήσῃ

Leviticus 5:3 (NETS)

Leviticus 5:3 (English Elpenor)
or touches some uncleanness of a person, any of his uncleanness in which he be defiled by touching, and it escaped his notice, but later on comes to know it, and should be in error, or should touch the uncleanness of a man, or whatever kind, which he may touch and be defiled by, and it should have escaped him, but afterwards he should know,– then he shall have transgressed.

It took a couple of day’s consideration or a couple of night’s sleep but finally the hunt was on.  I was going to chase this rabbit.  The first occurrence of אשמים (ʼâsham) was found in the mouths of Joseph’s (Genesis 37) brothers.

Genesis 42:21 (Tanakh)

Genesis 42:21 (NET)
And they said one to another: ‘We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.’ They said to one another, “Surely we’re being punished (ʼâsham, אשמים) because of our brother, because we saw how distressed he was when he cried to us for mercy, but we refused to listen.  That is why this distress has come on us!”

Genesis 42:21 (Septuagint BLB)

Genesis 42:21 (Septuagint Elpenor)
καὶ εἶπεν ἕκαστος πρὸς τὸν ἀδελφὸν αὐτοῦ ναί ἐν ἁμαρτίᾳ γάρ ἐσμεν περὶ τοῦ ἀδελφοῦ ἡμῶν ὅτι ὑπερείδομεν τὴν θλῖψιν τῆς ψυχῆς αὐτοῦ ὅτε κατεδέετο ἡμῶν καὶ οὐκ εἰσηκούσαμεν αὐτοῦ ἕνεκεν τούτου ἐπῆλθεν ἐφ᾽ ἡμᾶς ἡ θλῖψις αὕτη καὶ εἶπεν ἕκαστος πρὸς τὸν ἀδελφὸν αὐτοῦ· ναί, ἐν ἁμαρτίαις γάρ ἐσμεν περὶ τοῦ ἀδελφοῦ ἡμῶν, ὅτι ὑπερείδομεν τὴν θλῖψιν τῆς ψυχῆς αὐτοῦ, ὅτε κατεδέετο ἡμῶν, καὶ οὐκ εἰσηκούσαμεν αὐτοῦ· καὶ ἕνεκεν τούτου ἐπῆλθεν ἐφ᾿ ἡμᾶς ἡ θλῖψις αὕτη

Genesis 42:21 (NETS)

Genesis 42:21 (English Elpenor)
And each one said to his brother, “Indeed, for we are at fault concerning our brother, because we disregarded the affliction of his soul, when he pleaded with us, and we did not listen to him.  This is why this affliction has come upon us.” And each said to his brother, Yes, indeed, for we are in fault concerning our brother, when we disregarded the anguish of his soul, when he besought us, and we hearkened not to him; and therefore has this affliction come upon us.

The Greek words πλημμελήσῃ and ἁμαρτίᾳ seem like terminology compared to the richness of אשמים (ʼâsham) here.  The reader doesn’t witness the distress (tsârâh, צרת; Septuagint: θλῖψιν, a form of θλίψις; NETS: “affliction,” Elpenor: anguish) of Joseph’s soul in the narrative of his kidnapping and sale into slavery (Genesis 37:23-28), nor hear when he cried…for mercy (chânan, בהתחננו; Septuagint: κατεδέετο, a form of καταδέω).  Not until his brothers suffer the same distress (tsârâh, הצרה; Septuagint: θλῖψις; NETS and Elpenor: affliction) does the reader see and hear through their recollections.

They were falsely accused as spies by a governor (NET: ruler) in Egypt and imprisoned (Tanakh: put…into ward) until one of them returned from Canaan with their youngest brother Benjamin, to prove the truthfulness of their words (Genesis 42:5-17).

Genesis 42:18 (Tanakh)

Genesis 42:18 (NET)
And Joseph said unto them the third day. ‘This do, and live; for I fear G-d: On the third day Joseph said to them, “Do as I say and you will live, for I fear (yârêʼ, ירא) God (ʼĕlôhı̂ym, האלהים).

Genesis 42:18 (Septuagint BLB)

Genesis 42:18 (Septuagint Elpenor)
εἶπεν δὲ αὐτοῖς τῇ ἡμέρᾳ τῇ τρίτῃ τοῦτο ποιήσατε καὶ ζήσεσθε τὸν θεὸν γὰρ ἐγὼ φοβοῦμαι Εἶπε δὲ αὐτοῖς τῇ ἡμέρᾳ τῇ τρίτῃ· τοῦτο ποιήσατε καὶ ζήσεσθε, τὸν Θεὸν γὰρ ἐγὼ φοβοῦμαι

Genesis 42:18 (NETS)

Genesis 42:18 (English Elpenor)
Then on the third day he said to them, “Do this, and you will live, for I fear God. And he said to them on the third day, This do, and ye shall live, for I fear God.

Out of reverence for האלהים (ʼĕlôhı̂ym), the Egyptian ruler reversed himself, allowing the brothers to return home with food for their families, all except one brother who would remain behind until the others brought their youngest brother Benjamin back to Egypt (Genesis 42:19, 20).  On the journey home, one brother opened his sack of grain and found the money he had paid for it inside (Genesis 42:26, 27).

Genesis 42:28 (Tanakh)

Genesis 42:28 (NET)
And he said unto his brethren: ‘My money is restored; and, lo, it is even in my sack.’  And their heart failed them, and they turned trembling one to another, saying: ‘What is this that G-d hath done unto us?’ He said to his brothers, “My money was returned!  Here it is in my sack!”  They were dismayed; they turned trembling to one another and said, “What in the world has God (ʼĕlôhı̂ym, אלהים) done to us?”

Genesis 42:28 (Septuagint BLB)

Genesis 42:28 (Septuagint Elpenor)
καὶ εἶπεν τοῖς ἀδελφοῖς αὐτοῦ ἀπεδόθη μοι τὸ ἀργύριον καὶ ἰδοὺ τοῦτο ἐν τῷ μαρσίππῳ μου καὶ ἐξέστη ἡ καρδία αὐτῶν καὶ ἐταράχθησαν πρὸς ἀλλήλους λέγοντες τί τοῦτο ἐποίησεν ὁ θεὸς ἡμῖν καὶ εἶπε τοῖς ἀδελφοῖς αὐτοῦ· ἐπεδόθη μοι τὸ ἀργύριον, καὶ ἰδοὺ τοῦτο ἐν τῷ μαρσίππῳ μου, καὶ ἐξέστη ἡ καρδία αὐτῶν, καὶ ἐταράχθησαν πρὸς ἀλλήλους λέγοντες· τί τοῦτο ἐποίησεν ὁ Θεὸς ἡμῖν

Genesis 42:28 (NETS)

Genesis 42:28 (English Elpenor)
And he said to his brothers, “The money has been returned to me, and, look, this is in my bag!”  And their heart was confounded, and they were mutually troubled, saying, “What is this that God has done to us?” And he said to his brethren, My money has been restored to me, and behold this is in my sack.  And their heart was wonder-struck, and they were troubled, saying one to another, What is this that God has done to us?

In their guilt they were suspicious of good as well as distress.  I know what אלהים (ʼĕlôhı̂ym) was doing because Joseph explained it to them after Jacob’s death.

Genesis 50:20 (Tanakh)

Genesis 50:20 (NET)
And as for you, ye meant evil against me; but G-d meant it for good, to bring to pass, as it is this day, to save much people alive. As for you, you meant to harm me, but God (ʼĕlôhı̂ym, אלהים) intended it for a good purpose, so he could preserve the lives of many people, as you can see this day.

Genesis 50:20 (Septuagint BLB)

Genesis 50:20 (Septuagint Elpenor)
ὑμεῖς ἐβουλεύσασθε κατ᾽ ἐμοῦ εἰς πονηρά ὁ δὲ θεὸς ἐβουλεύσατο περὶ ἐμοῦ εἰς ἀγαθά ὅπως ἂν γενηθῇ ὡς σήμερον ἵνα διατραφῇ λαὸς πολύς ὑμεῖς ἐβουλεύσασθε κατ᾿ ἐμοῦ εἰς πονηρά, ὁ δὲ Θεὸς ἐβουλεύσατο περὶ ἐμοῦ εἰς ἀγαθά, ὅπως ἂν γενηθῇ ὡς σήμερον καὶ τραφῇ λαὸς πολύς

Genesis 50:20 (NETS)

Genesis 50:20 (English Elpenor)
You deliberated against me for painful things, but God deliberated concerning me for good things in order that a numerous people might be sustained, that it might come to be as today. Ye took counsel against me for evil, but God took counsel for me for good, that [the matter] might be as [it is] to-day, and much people might be fed.

Joseph’s brothers couldn’t see this at the time.  Frankly, I wonder if Joseph saw it yet.  Or was it something the Holy Spirit revealed to him as he watched his brothers bear their iniquity?  The brothers returned to their father Jacob and told him about their discomforting encounter with the Egyptian ruler (Genesis 42:29-34).

Genesis 42:35 (Tanakh)

Genesis 42:35 (NET)
And it came to pass as they emptied their sacks, that, behold, every man’s bundle of money was in his sack; and when they and their father saw their bundles of money, they were afraid. When they were emptying their sacks, there was each man’s bag of money in his sack!  When they and their father saw the bags of money, they were afraid (yârêʼ, וייראו).

Genesis 42:35 (Septuagint BLB)

Genesis 42:35 (Septuagint Elpenor)
ἐγένετο δὲ ἐν τῷ κατακενοῦν αὐτοὺς τοὺς σάκκους αὐτῶν καὶ ἦν ἑκάστου ὁ δεσμὸς τοῦ ἀργυρίου ἐν τῷ σάκκῳ αὐτῶν καὶ εἶδον τοὺς δεσμοὺς τοῦ ἀργυρίου αὐτῶν αὐτοὶ καὶ ὁ πατὴρ αὐτῶν καὶ ἐφοβήθησαν ἐγένετο δὲ ἐν τῷ κατακενοῦν αὐτοὺς τοὺς σάκκους αὐτῶν, καὶ ἦν ἑκάστου ὁ δεσμὸς τοῦ ἀργυρίου ἐν τῷ σάκκῳ αὐτῶν· καὶ εἶδον τοὺς δεσμοὺς τοῦ ἀργυρίου αὐτῶν αὐτοὶ καὶ ὁ πατὴρ αὐτῶν, καὶ ἐφοβήθησαν

Genesis 42:35 (NETS)

Genesis 42:35 (English Elpenor)
Now it came about as they were emptying their sacks that then each one’s bundle of money was in their sack.  And they saw their bundles of money, they and their father, and they were afraid. And it came to pass as they were emptying their sacks, there was each man’s bundle of money in his sack; and they and their father saw their bundles of money, and they were afraid.

In their guilt would they have been more or less afraid, I wonder, had they known that their distress was caused, not by God, but by the brother they had refused to hear when he cried out to them for mercy?  I would be content to title this section “Joseph’s brothers bear their iniquity.”  In fact, I would assume that bear his iniquity and be guilty in the same paragraph were essentially equivalent in any other kind of writing—any kind other than law.

Leviticus 4:13 (Tanakh)

Leviticus 4:13 (NET)
And if the whole congregation of Israel shall err, the thing being hid from the eyes of the assembly, and do any of the things which HaShem hath commanded not to be done, and are guilty: “‘If the whole congregation of Israel strays unintentionally and the matter is not noticed by the assembly, and they violate one of the Lord’s commandments, which must not be violated, so they become guilty (ʼâsham, ואשמו),

Leviticus 4:13 (Septuagint BLB)

Leviticus 4:13 (Septuagint Elpenor)
ἐὰν δὲ πᾶσα συναγωγὴ Ισραηλ ἀγνοήσῃ ἀκουσίως καὶ λάθῃ ῥῆμα ἐξ ὀφθαλμῶν τῆς συναγωγῆς καὶ ποιήσωσιν μίαν ἀπὸ πασῶν τῶν ἐντολῶν κυρίου ἣ οὐ ποιηθήσεται καὶ πλημμελήσωσιν Εὰν δὲ πᾶσα συναγωγὴ ᾿Ισραὴλ ἀγνοήσῃ ἀκουσίως καὶ λάθῃ ῥῆμα ἐξ ὀφθαλμῶν τῆς συναγωγῆς καὶ ποιήσωσι μίαν ἀπὸ πασῶν τῶν ἐντολῶν Κυρίου, ἣ οὐ ποιηθήσεται, καὶ πλημμελήσωσι

Leviticus 4:13 (NETS)

Leviticus 4:13 (English Elpenor)
But if the whole congregation of Israel acts in ignorance and the matter escapes the notice of the eyes of the congregation and they do one of any of the commandments of the Lord, which shall not be done, and they shall be in error And if the whole congregation of Israel trespass ignorantly, and a thing should escape the notice of the congregation, and they should do one thing forbidden of any of the commands of the Lord, which ought not to be done, and should transgress:

Here the people are or become guilty before they were aware of what they had done.  When they become aware of it there are things the people and the priest were to do to make atonement (Leviticus 4:14-21).

Leviticus 4:22 (Tanakh)

Leviticus 4:22 (NET)
When a ruler sinneth, and doeth through error any one of all the things which HaShem his G-d hath commanded not to be done, and is guilty: “‘Whenever a leader, by straying unintentionally, sins and violates one of the commandments of the Lord his God which must not be violated, and he pleads guilty (ʼâsham, ואשם),

Leviticus 4:22 (Septuagint BLB)

Leviticus 4:22 (Septuagint Elpenor)
ἐὰν δὲ ὁ ἄρχων ἁμάρτῃ καὶ ποιήσῃ μίαν ἀπὸ πασῶν τῶν ἐντολῶν κυρίου τοῦ θεοῦ αὐτῶν ἣ οὐ ποιηθήσεται ἀκουσίως καὶ ἁμάρτῃ καὶ πλημμελήσῃ ἐὰν δὲ ὁ ἄρχων ἁμάρτῃ, καὶ ποιήσῃ μίαν ἀπὸ πασῶν τῶν ἐντολῶν Κυρίου τοῦ Θεοῦ αὐτοῦ, ἣ οὐ ποιηθήσεται, ἀκουσίως, καὶ ἁμάρτῃ καὶ πλημμελήσῃ

Leviticus 4:22 (NETS)

Leviticus 4:22 (English Elpenor)
But if he sins and does unintentionally one of any of the commandments of the Lord their God, which shall not be done, and sins and is in error And if a ruler sin, and break one of all the commands of the Lord his God, [doing the thing] which ought not to be done, unwillingly, and shall sin and trespass

Here ואשם (ʼâsham) was translated καὶ ἁμάρτῃ καὶ πλημμελήσῃ, “and sins and is in error” (NETS), and shall sin and trespass (Englsh Elpenor).  I can imagine at least the rabbis’ attempt to accommodate both a technical meaning—one is guilty of violation whether one perceives it or not—and the more expansive meaning—the whole impact knowledge of that guilt has on the one who receives it (or bears it)—simultaneously, though I might not have seen any of it in English translation apart from this study.

So where do I stand?

The brothers’ imprisonment for three days and Simeon’s (Genesis 42:24) longer incarceration certainly qualify as punishment.  That punishment, however, came from Joseph, a ruler in Egypt, not God.  I’m not insensitive to the question, who but God could orchestrate such a circumstance in real life?  And I wonder if Joseph’s brothers would ever have recognized their guilt or borne their iniquity apart from this distress?  So I can accept that a part of bearing one’s iniquity is accepting the punishment meted out by human authorities, pay the fine, do the time up to and including forfeiting one’s freedom or life.  Paul wrote (Romans 13:1-7 NET):

Let every person be subject to the governing authorities.  For there is no authority except by[5] God’s appointment, and the authorities[6] that exist have been instituted by God.[7]  So the person who resists such authority resists the ordinance of God, and those who resist will incur[8] judgment (for rulers cause no fear for good[9] conduct[10] but for bad[11]).  Do you desire not to fear authority?  Do good and you will receive its commendation because it is God’s servant for your well-being.  But be afraid if you do wrong because government does not bear the sword for nothing.  It is God’s servant to administer punishment (ὀργὴν, a form of ὀργή) on the person who does wrong.  Therefore it is necessary to be in subjection, not only because of the wrath (ὀργὴν, a form of ὀργή) of the authorities but also because of your conscience.  For this reason you also pay taxes, for the authorities are God’s servants devoted to governing.  Pay[12] everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.

I don’t take this to mean that the punishment or wrath of these servants is necessarily just in an absolute sense or in my opinion.  I consider the public curse the princes and elders enacted in the book of Ezra as an example.

Ezra 10:7, 8 (Tanakh)

Ezra 10:7, 8 (NET)
And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem [Table]; A proclamation was circulated throughout Judah and Jerusalem that all the exiles were to be assembled in Jerusalem [Table].
and that whosoever came not within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of the captivity [Table]. Everyone who did not come within three days would thereby forfeit all his property, in keeping with the counsel of the officials and the elders.  Furthermore, he himself would be excluded from the assembly of the exiles [Table].

Ezra 10:7 (Septuagint BLB) [Table]

Esdras II 10:7 (Septuagint Elpenor)
καὶ παρήνεγκαν φωνὴν ἐν Ιουδα καὶ ἐν Ιερουσαλημ πᾶσιν τοῖς υἱοῖς τῆς ἀποικίας τοῦ συναθροισθῆναι εἰς Ιερουσαλημ καὶ παρήνεγκαν φωνὴν ἐν ᾿Ιούδᾳ καὶ ἐν ῾Ιερουσαλὴμ πᾶσι τοῖς υἱοῖς τῆς ἀποικίας τοῦ συναθροισθῆναι εἰς ῾Ιερουαλήμ

Esdras II 10:7 (NETS)

Esdras II 10:7 (English Elpenor)
And they presented an utterance in Iouda and in Ierousalem to all sons of the exile that they should assemble in Ierousalem: And they made proclamation throughout Juda and Jerusalem to all the children of the captivity, that they should assemble at Jerusalem, [saying],

Ezra 10:8 (Septuagint BLB) [Table]

Esdras II 10:8 (Septuagint Elpenor)
καὶ πᾶς ὃς ἂν μὴ ἔλθῃ εἰς τρεῖς ἡμέρας ὡς ἡ βουλὴ τῶν ἀρχόντων καὶ τῶν πρεσβυτέρων ἀναθεματισθήσεται πᾶσα ἡ ὕπαρξις αὐτοῦ καὶ αὐτὸς διασταλήσεται ἀπὸ ἐκκλησίας τῆς ἀποικίας πᾶς, ὃς ἂν μὴ ἔλθῃ εἰς τρεῖς ἡμέρας, ὡς ἡ βουλὴ τῶν ἀρχόντων καὶ τῶν πρεσβυτέρων, ἀναθεματισθήσεται πᾶσα ἡ ὕπαρξις αὐτοῦ, καὶ αὐτὸς διασταλήσεται ἀπὸ ἐκκλησίας τῆς ἀποικίας

Esdras II 10:8 (NETS)

Esdras II 10:8 (English Elpenor)
“Anyone who does not come within three days, as the council of the rulers and the elders demands—all his property will be anathematized, and he himself banned from the assembly of the exile.” Every one who shall not arrive within three days, as [is] the counsel of the rulers and the elders, all his substance shall be forfeited, and he shall be separated from the congregation of the captivity.

I was educated in public schools in the United States of America from the late fifties through the early seventies, taught that government of, by and for the people was predicated on limiting the power of authorities over the people.  The dictatorships of the twentieth century were considered anachronistic aberrations not counter trends to the relatively ineffective governance of a free society.  So this proclamation sounds fascist to me, though the law—he shall bear his iniquity—would uphold it as I am currently understanding the law.  What the laws do not record is what might become of the man who in good conscience could not divorce his foreign wife, suffered the loss of his property and wandered in exile from Israel.

The religious mind wants to believe that such a man is forever doomed.  But the religious mind is itself barely a step removed from atheism.  It may well call someone or something god, but believes wholeheartedly that it’s god functions only through it’s systems of control, systems which must be maintained at all costs (John 11:45-50).  It is unwilling to believe that a man wandering from the faith, so to speak, of his native religious system—like Abram (Genesis 12:1-25:11), Isaac (Genesis 26:1-27:46) or Jacob (Genesis 28:1-35:29) for example (even Hagar [Genesis 21:1-21])—could possibly encounter a true and living God full of mercy and grace for those who seek Him.  And it has no conception of what might become of a foreign-born wife impacted by his mercy and grace.

And here my religious mind is screaming: How could anyone be expected to figure all this out?!  Frankly, those who have received Jesus are not required to understand.  We are required (Romans 8:12-17) to live by the Spirit and [we] will not carry out the desires of the flesh.[13]  For the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law.[14]

Tables of Leviticus 5:4 and 5:5 that I used to write this essay follow, along with tables comparing Romans 13:1-3 and 13:7 in the KJV and NET.

Leviticus 5:4 (Tanakh)

Leviticus 5:4 (NET)
or if any one swear clearly with his lips to do evil, or to do good, whatsoever it be that a man shall utter clearly with an oath, and it be hid from him; and, when he knoweth of it, be guilty in one of these things; or (ʼô, או) when a person swears an oath, speaking thoughtlessly (bâṭâʼ, לבטא) with his lips, whether to do evil or (ʼô, או) to do good, with regard to anything which the individual might speak thoughtlessly (bâṭâʼ, יבטא) in an oath, even if he did not realize it, but he himself has later come to know it and is guilty (ʼâsham, ואשם) with regard to one of these oaths –

Leviticus 5:4 (Septuagint BLB)

Leviticus 5:4 (Septuagint Elpenor)
ἢ ψυχή ἡ ἂν ὀμόσῃ διαστέλλουσα τοῖς χείλεσιν κακοποιῆσαι ἢ καλῶς ποιῆσαι κατὰ πάντα ὅσα ἐὰν διαστείλῃ ὁ ἄνθρωπος μεθ᾽ ὅρκου καὶ λάθῃ αὐτὸν πρὸ ὀφθαλμῶν καὶ οὗτος γνῷ καὶ ἁμάρτῃ ἕν τι τούτων ἡ ψυχή, ἣ ἂν ὀμόσῃ διαστέλλουσα τοῖς χείλεσι κακοποιῆσαι ἢ καλῶς ποιῆσαι κατὰ πάντα, ὅσα ἐὰν διαστείλῃ ὁ ἄνθρωπος μεθ᾿ ὅρκου, καὶ λάθῃ αὐτὸν πρὸ ὀφθαλμῶν, καὶ οὗτος γνῷ, καὶ ἁμάρτῃ ἕν τι τούτων

Leviticus 5:4 (NETS)

Leviticus 5:4 (English Elpenor)
or a soul who swears, determining with his lips to do evil or to do good, in any way that the person may speak forcefully by an oath, and if it escapes the notice of his eyes and if he comes to know it and should sin in any one of these, That unrighteous soul, which determines with his lips to do evil or to do good according to whatsoever a man may determine with an oath, and it shall have escaped his notice, and he shall [afterwards] know [it], and [so] he should sin in some one of these things:

Leviticus 5:5 (Tanakh)

Leviticus 5:5 (NET)
and it shall be, when he shall be guilty in one of these things, that he shall confess that wherein he hath sinned; when an individual becomes guilty (ʼâsham, יאשם) with regard to one of these things he must confess how he has sinned (châṭâʼ, חטא),

Leviticus 5:5 (Septuagint BLB)

Leviticus 5:5 (Septuagint Elpenor)
καὶ ἐξαγορεύσει τὴν ἁμαρτίαν περὶ ὧν ἡμάρτηκεν κατ᾽ αὐτῆς καὶ ἐξαγορεύσει τὴν ἁμαρτίαν, περὶ ὧν ἡμάρτηκε κατ᾿ αὐτῆς

Leviticus 5:5 (NETS)

Leviticus 5:5 (English Elpenor)
then he shall declare his sin concerning the things in which he has sinned. — then shall he declare his sin in the things wherein he has sinned by that sin.

Romans 13:1-3 (NET)

Romans 13:1-3 (KJV)
Let every person be subject to the governing authorities.  For there is no authority except by God’s appointment, and the authorities that exist have been instituted by God. Let every soul be subject unto the higher powers.  For there is no power but of God: the powers that be are ordained of God.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω οὐ γὰρ ἔστιν ἐξουσία εἰ μὴ ὑπὸ θεοῦ, αἱ δὲ οὖσαι ὑπὸ θεοῦ τεταγμέναι εἰσίν πασα ψυχη εξουσιαις υπερεχουσαις υποτασσεσθω ου γαρ εστιν εξουσια ει μη απο θεου αι δε ουσαι εξουσιαι υπο του θεου τεταγμεναι εισιν πασα ψυχη εξουσιαις υπερεχουσαις υποτασσεσθω ου γαρ εστιν εξουσια ει μη υπο θεου αι δε ουσαι εξουσιαι υπο του θεου τεταγμεναι εισιν
So the person who resists such authority resists the ordinance of God, and those who resist will incur judgment Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὥστε ὁ ἀντιτασσόμενος τῇ ἐξουσίᾳ τῇ τοῦ θεοῦ διαταγῇ ἀνθέστηκεν, οἱ δὲ ἀνθεστηκότες ἑαυτοῖς κρίμα λήμψονται ωστε ο αντιτασσομενος τη εξουσια τη του θεου διαταγη ανθεστηκεν οι δε ανθεστηκοτες εαυτοις κριμα ληψονται ωστε ο αντιτασσομενος τη εξουσια τη του θεου διαταγη ανθεστηκεν οι δε ανθεστηκοτες εαυτοις κριμα ληψονται
(for rulers cause no fear for good conduct but for bad).  Do you desire not to fear authority?  Do good and you will receive its commendation For rulers are not a terror to good works, but to the evil.  Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
(οἱ γὰρ ἄρχοντες οὐκ εἰσὶν φόβος τῷ ἀγαθῷ ἔργῳ ἀλλὰ τῷ κακῷ). θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν· τὸ ἀγαθὸν ποίει, καὶ ἕξεις ἔπαινον ἐξ αὐτῆς οι γαρ αρχοντες ουκ εισιν φοβος των αγαθων εργων αλλα των κακων θελεις δε μη φοβεισθαι την εξουσιαν το αγαθον ποιει και εξεις επαινον εξ αυτης οι γαρ αρχοντες ουκ εισιν φοβος των αγαθων εργων αλλα των κακων θελεις δε μη φοβεισθαι την εξουσιαν το αγαθον ποιει και εξεις επαινον εξ αυτης

Romans 13:7 (NET)

Romans 13:7 (KJV)
Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀπόδοτε πᾶσιν τὰς ὀφειλάς, τῷ τὸν φόρον τὸν φόρον, τῷ τὸ τέλος τὸ τέλος, τῷ τὸν φόβον τὸν φόβον, τῷ τὴν τιμὴν τὴν τιμήν αποδοτε ουν πασιν τας οφειλας τω τον φορον τον φορον τω το τελος το τελος τω τον φοβον τον φοβον τω την τιμην την τιμην αποδοτε ουν πασιν τας οφειλας τω τον φορον τον φορον τω το τελος το τελος τω τον φοβον τον φοβον τω την τιμην την τιμην

[1] Deuteronomy 5:9b (NET)

[2] Exodus 32:34b (NET)

[3] Fear – Deuteronomy, Part 9

[4] Romans 11:32b (NET)

[5] The NET parallel Greek text, NA28 and Byzantine Majority Text had ὑπὸ here, where the Stephanus Textus Receptus had απο (KJV: of).

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

[7] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding God.  The NET parallel Greek text and NA28 did not.

[8] The NET parallel Greek text and NA28 had λήμψονται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ληψονται (KJV: receive).

[9] The NET parallel Greek text and NA28 had τῷ ἀγαθῷ, the dative singular forms, here, where the Stephanus Textus Receptus and Byzantine Majority Text had των αγαθων, the genitive plural forms.

[10] The NET parallel Greek text and NA28 had ἔργῳ, the dative singular form, here, where the Stephanus Textus Receptus and Byzantine Majority Text had εργων, the genitive plural form (KJV: works).

[11] The NET parallel Greek text and NA28 had τῷ κακῷ, the dative singular forms, here, where the Stephanus Textus Receptus and Byzantine Majority Text had των κακων, the genitive plural forms.

[12] The Stephanus Textus Receptus and Byzantine Majority Text had ουν following Pay (KJV: therefore).  The NET parallel Greek text and NA28 did not.

[13] Galatians 5:16 (NET)

[14] Galatians 5:23, 24 (NET) Table

Romans, Part 91

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Now I urge you, Paul wrote believers in Rome, to watch out for those who create dissensions and obstacles contrary to the teaching that you learned.  Avoid[1] them![2]  The Greek word translated to watch out was σκοπεῖν (a form of σκοπέω).  Jesus said (Luke 11:33-36 NET):

No one after lighting a lamp puts it in a hidden place[3] or under a basket, but on a lampstand, so that those who come in can see the light.[4]  Your eye is the lamp of your body.  When your eye is healthy, your whole body is full of light, but when it is diseased, your body is full of darkness.  Therefore see to it (σκόπει, another form of σκοπέω) that the light in you is not darkness.  If then your whole body is full of light, with no part in the dark, it will be as full of light as when the light of a lamp shines on you.

So much of the light in me has been darkness because I’ve mistrusted Jesus so often and misunderstood his teaching.  I can’t say now if I learned the teaching I was taught by others or misunderstood them, too.  A pastor stressed with one accord in a sermon I heard recently: When the Day of Pentecost had fully come, they were all with one accord[5] in one place.[6]  As I listened I realized that in the past I may have learned that the Holy Spirit came because the disciples were with one accord, or may not have come if the disciples had not been with one accord.

The pastor transitioned from with one accord (ομοθυμαδον) to a discussion of the importance of unity.  I’m not saying he was wrong to do that.  Being with one accord sounds a lot like the English word unity to me, too.  Here is a list of some of the Greek words translated unity in English Bibles: ἑνότητα, ἓν, συμβιβαζόμενον, σύνδεσμος and μία.  And I used the word some because I only searched the eleven English language Bibles contained in my Bible software.  So as a practical matter, not to stray too far afield, I’ll stick to with one accord.

Now I know that being with one accord as some work of the flesh (since the Holy Spirit had not yet been given), or as a righteousness of our own derived from some rules about how to be with one accord, could not be a prerequisite to receiving the Holy Spirit.  Being with one accord or of one mind comes from the fruit of the Spirit, and an open-ended forgiveness of one another.  And so I’m content not knowing the pastor’s teaching on this particular point since it is up to me to see to it that the light in [me] is not darkness.

“But Pastor so-and-so said,” won’t fly at the judgment seat of Christ.  Jesus knows everything his Holy Spirit has done to guide [us] into all truth.  And this particular pastor, to his credit, likened his own preaching to a local buffet restaurant: a lot of variety, not necessarily the best food and certainly not sufficient to sustain anyone throughout an entire week.  He encouraged Bible reading (which I instinctively translated Bible study) outside of the Sunday service.  I, for instance, didn’t recall that ομοθυμαδον (with one accord) may not have been original to Luke in Acts, until I studied the verse again at home.

For our momentary, light suffering is producing for us an eternal weight of glory, Paul wrote believers in Corinth, far beyond all comparison because we are not looking at (σκοπούντων, another form of σκοπέω) what can be seen but at what cannot be seen.  For what can be seen is temporary, but what cannot be seen is eternal.[7]  I admit that to watch out as a translation of σκοπεῖν (a form of σκοπέω) seemed like an emotional flee-for-your-lives kind of thing.  But looking at calms me that σκοπέω means more than a casual or fearful glance.  And the context—we are not looking at what can be seen but at what cannot be seen—reminds me to consider more than my initial reaction: “That’s not what I think I know!”

Ultimately, those who create dissensions and obstacles contrary to the teaching that you learned are to be avoided.  In other words, I will decide that God did not bring such people into my life for my benefit.  Perhaps I should pay close attention (σκοπῶν, another form of σκοπέω) to them and to the teaching before arriving at that conclusion (Galatians 6:1 NET Table):

Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness.  Pay close attention (σκοπῶν, another form of σκοπέω) to yourselves, so that you are not tempted too.

Therefore, if there is any encouragement in Christ, Paul wrote believers in Philippi, any comfort provided by love, any fellowship in the Spirit, any[8] affection or mercy, complete my joy and be of the same mind, by having the same love, being united in spirit, and having one purpose.  Instead of being motivated by[9] selfish ambition or[10] vanity, each of you should, in humility, be moved to treat one another as more important than yourself.  Each of you should be concerned[11] (σκοποῦντες, another form of σκοπέω) not only about your own interests, but about the interests of others[12] as well.[13]  To watch out (σκοπεῖν, a form of σκοπέω) for those who create dissensions and obstacles contrary to the teaching that you learned clearly entails being concerned (σκοποῦντες, another form of σκοπέω) about their interests as well as my own.

Be imitators of me, Paul continued, and watch carefully (σκοπεῖτε, another form of σκοπέω) those who are living this way,[14] just as you have us as an example.[15]  He described this way in some detail (Philippians 3:8-11, 12b, 13b-15 NET):

I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung![16] – that I may gain Christ, and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness.  My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like[17] him in his death, and so, somehow, to attain to the resurrection from[18] the dead…

I strive to lay hold of that for which Christ[19] Jesus also laid hold of me…

Forgetting the things that are behind and reaching out for the things that are ahead, with this goal in mind, I strive toward[20] the prize of the upward call of God in Christ Jesus.  Therefore let those of us who are “perfect” embrace this point of view.  If you think otherwise, God will reveal to you the error of your ways.

I confess that I try to create a space where it is God who reveals to others the error of their ways.  That seems so much more important than putting them into a position where they must submit to me.  Nevertheless, Paul concluded, let us live up to the standard that we have already attained.[21]  And he was fairly explicit why this way should be so carefully watched (Philippians 3:18, 19 NET):

For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ.  Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things.

So who were believers in Rome to watch out for, who were they looking at, paying close attention to, being concerned for and watching carefully?  Those who create dissensions and obstacles contrary to the teaching that [they] learned.  The Greek word translated who create dissensions was διχοστασίας (a form of διχοστασία).  Paul wrote believers in Corinth (1 Corinthians 3:3b-7 NKJV):

For where there are envy, strife, and divisions[22] (διχοστασίαι, another form of διχοστασία) among you, are you not carnal and behaving like mere men?  For when one says, “I am of Paul,” and another, “I am of Apollos,” are you not[23] carnal?[24]

Who[25] then is Paul, and who[26] is Apollos, but[27] ministers[28] through whom you believed, as the Lord gave to each one?  I planted, Apollos watered, but[29] God gave the increase.  So then neither he who plants is anything, nor he who waters, but God who gives the increase.

So those who create dissensions have attached themselves to a local church for some reason but are led by the flesh rather than the Holy Spirit.  There may be some question whether καὶ διχοστασίαι (NKJV: and divisions) was original here, but διχοστασίαι was clearly among those things listed as works of the flesh in Paul’s letter to believers in Galatia (Galatians 5:13-21[30] NET):

For you were called to freedom (1 Corinthians 10:23-33), 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.  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.  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 (διχοστασίαι, another form of διχοστασία), 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!

Paul concluded: Now those who belong to Christ have crucified the flesh with its passions and desires.[31]  I no longer assume this means I will be immune to the passions and desires that result in the works of the flesh listed above.  Sometimes these passions and desires must be endured as an unpleasant fact, not unlike enduring crucifixion, hanging naked on a cross unable to act on them.  The real “cure,” here and now, is: live by the Spirit and you will not carry out the desires of the flesh.

Some contemporary churches do a poor job of growing up believers who are led by the Spirit, who rely on that inexhaustible supply of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[32] as a fountain of water springing up to eternal life.[33]  And here I begin to understand why the Holy Spirit stressed σκοπεῖν (a form of σκοπέω) as I began this study.

There is no law against the fruit of the Spirit.  One led by the Holy Spirit, who is watching out for another who creates dissensions, and paying close attention to the teaching, may well eschew avoidance of that other.  If one is informed by the Holy Spirit that the other has not yet learned how to be led by the Spirit, one may continue to act in love and kindness, goodness, faithfulness and gentleness, with joy, peace, patience and self-control toward the other who merely creates dissensions.  If we live by the Spirit, let us also behave in accordance with the Spirit.  Let us not become conceited, provoking one another, being jealous of one another.[34]

So I’ll turn my attention to those who create dissensions and obstacles contrary to the teaching that you learned.  The Greek word translated obstacles was σκάνδαλα (a form of σκάνδαλον).   Jesus’ explanation of the parable of the sower sets the tone for this consideration (Matthew 13:37-42 NET):

The one who sowed the good (καλὸν, a form of καλός) seed is the Son of Man.  The field is the world and the good (καλὸν, a form of καλός) seed are the people of the kingdom.  The poisonous weeds are the people of the evil one, and the enemy who sows them is the devil.  The harvest is the end of the[35] age, and the reapers are angels.  As the poisonous weeds are collected and burned[36] with fire, so it will be at the end of the[37] age.  The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin (σκάνδαλα, a form of σκάνδαλον) as well as all lawbreakers.  They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth.

A note (64) in the NET stated that throw them into the fiery furnace was a quote from Daniel 3:6.

Matthew 13:42a (NET Parallel Greek)

 Daniel 3:6b (Septuagint BLB)

Daniel 3:6b (Septuagint Elpenor)
βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην

Matthew 13:42 (NET)

 Daniel 3:6b (NETS)

Daniel 3:6b (English Elpenor)
They will throw them into the fiery furnace Will be thrown in the furnace blazing with fire he shall be cast into the burning fiery furnace

Whatever the fiery furnace is, it is reserved for everything that causes sin (σκάνδαλα, a form of σκάνδαλον; KJV: things that offend) as well as all lawbreakers, poisonous weeds sown by the devil.  Granted, these are in the world (κόσμος) rather than a local church (ἐκκλησία), but it does add some weight and definition to the kind and caliber of dissensions they create.  But still, angels gather these poisonous weeds (ζιζάνια, a form of ζιζάνιον) at the end of the age since people here and now may uproot the wheat along with it.[38]

I’ll consider the next occurrences of forms of σκάνδαλον together.

Matthew 18:6, 7 (NET)

Luke 17:1, 2 (NET)
But if anyone causes one of these little ones who believe in me to sin (σκανδαλίσῃ, a form of σκανδαλίζω), it would be better for him to have a huge millstone hung around[39] his neck and to be drowned in the open sea. Jesus said to his[40] disciples, “Stumbling blocks (σκάνδαλα, a form of σκάνδαλον) are sure to come, but[41] woe to the one through whom they come!
Woe to the world because of stumbling blocks (σκανδάλων, another form of σκάνδαλον)!  It is[42] necessary that stumbling blocks (σκάνδαλα, a form of σκάνδαλον) come, but woe to the[43] person through whom they (σκάνδαλον) come. It would be better for him to have a millstone[44] tied around his neck and be thrown into the sea than for him to cause one of these little ones to sin (σκανδαλίσῃ, a form of σκανδαλίζω).

Here, I’ll suggest that causes…to sin (KJV: shall offend) is so misleading a translation of σκανδαλίσῃ (likewise, causes sin as a translation of σκάνδαλα above) that it is probably wrong.  Most in Israel stumbled over Jesus: They stumbled[45] over the stumbling stone, just as it is written, “Look, I am laying in Zion a stone that will cause people to stumble and a rock that will make them fall (σκανδάλου, another form of σκάνδαλον; KJV: of offence), yet the one[46] who believes in him will not be put to shame.”[47]  So you who believe see his value, but for those who do not believe,[48] the stone[49] that the builders rejected has become the cornerstone, and a stumbling-stone and a rock to trip over (σκανδάλου, another form of σκάνδαλον).[50]  But I would be brazen indeed to suggest that Jesus caused Israel to sin.  They stumble because they disobey the word, as they were destined to do.[51]

Forms of the verb σκανδαλίζω are what forms of the noun σκάνδαλον do.  So the precise sin or offense described here is to cause one of these little ones who believe in Jesus to reject Him.  Once again, the translators of the NET have recalled my religious milieu.

When I was a child, young women who got pregnant before marriage were secreted away and treated with varying degrees of contempt.  I asked why.  The answer was that they would cause other young women to sin.  But which was more offensive, more conducive to unbelief?  Young women proving that What is born of the flesh is flesh,[52] or the way their Christian elders treated them?  Now, with the threat of abortion, most are treated better.  Wouldn’t it have been better to have shown them God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control in the first place rather than requiring such coercion?  But we have another opportunity.

Same sex attraction (Romans 1:26, 27) is the wrath of God…revealed from heaven against[53] those who have exchanged the truth of God for a lie and worshiped and served the creation rather than the Creator, who is blessed forever![54]  Many of our own children suffer his wrath in this way.  So, we can blame them, shun them, excommunicate them, or we can love our children and turn our hearts and minds reverently and repentantly to God, trying to discover exactly what it is about our worship or pedagogy[55] that has angered Him so.  Jesus’ teaching continued:

Matthew 18:8, 9 (NET)

Luke 17:3, 4 (NET)
If your hand or your foot causes you to sin (σκανδαλίζει, another form of σκανδαλίζω; KJV: offend thee), cut it off and throw it away.  It is better for you to enter life crippled or lame than to have two hands or two feet and be thrown into eternal fire. Watch yourselves!  If your brother sins, rebuke him.  If he repents, forgive him.
And if your eye causes you to sin (σκανδαλίζει, another form of σκανδαλίζω; KJV: offend thee), tear it out and throw it away.  It is better for you to enter into life with one eye than to have two eyes and be thrown into fiery hell. Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive him.”

I’ve had my own issue taking Jesus’ command to cut off a hand or foot and to tear out an eye too literally.  After addressing his disciples collectively in verse 3 Jesus spoke individually to them in verse 4.  The Greek word translated your in verses 8 and 9 is singular (σου) as are Ὂς (anyone) in verse 6 and οὗ (whom) in verse 7 continuing that individual address.  He was not referencing offices (1 Corinthians 12:12-26) in a local church.  I have heard it understood as a euphemistic reference to what one does, where one goes or what one sees, but I don’t plan to chase that particular rabbit in this essay.

My interest here is to contrast the ruthlessness of dealing with my own things that would turn faith away from Christ (my own faith or that of the little ones above) to the relative gentleness of dealing with others.  Granted, the Greek word translated sins in If your brother sins was ἁμάρτῃ (a form of ἁμαρτάνω) rather than a form of σκανδαλίζω.  And I have quoted it elsewhere as if it referred to generic sin.  It is better perhaps to consider it in context as a reference to one who has caused one of these little ones to turn away from faith in Christ.  As for the rebuke (ἐπιτίμησον, a form of ἐπιτιμάω) one would give such a sinner, I consider Peter’s rebuke of Jesus exemplary (Matthew 16:21-23 NET):

From that time on Jesus began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.  So Peter took him aside and began to rebuke (ἐπιτιμᾶν, another form of ἐπιτιμάω) him: “God forbid, Lord!  This must not happen to you!”  But he turned and said to Peter, “Get behind me, Satan!  You are a stumbling block (σκάνδαλον; KJV: an offence) to me,[56] because you are not setting your mind on God’s interests, but on man’s.”

Peter’s rebuke is exemplary as a warning because it was partially motivated by a misunderstanding of the Scriptures concerning the Messiah.  It is important to pay very close attention to the teaching—God’s interests rather than man’s.  And Peter’s rebuke was exemplary as a model because it was expressed as concern for Jesus’ well-being rather than as a doctrinal dispute.  (Consider Jesus’ rebuke of Saul on the road to Damascus [Acts 26:14] as well.)  Jesus did not avoid Peter when his rebuke had become a stumbling block (σκάνδαλον).

The Greek word translated avoid in the imperative—Avoid them—was ἐκκλίνετε (a form of ἐκκλίνω).  “There is no one righteous, Paul quoted David, not even one, there is no one who understands, there is no one who seeks God.  All have turned away (ἐξέκλιναν, another form of ἐκκλίνω), together they have become worthless;[57] there is no one who shows[58] kindness, not even one.”[59]  And Peter quoted David, too (1 Peter 3:10, 11 NET):

For the one who wants to love life and see good days must keep his[60] tongue from evil and his[61] lips from uttering deceit.  And[62] he must turn away (ἐκκλινάτω, another form of ἐκκλίνω) from evil and do good; he must seek peace and pursue it.

So Paul admonished believers in Rome to avoid those who create dissensions and obstacles contrary to the teaching that [they] learned as sinners turned away from God and those who want to love life and see good days were instructed to turn away from evil (κακοῦ, a form of κακός).  It’s a serious step, not to be taken lightly lest we become those who create dissensions and obstacles contrary to the teaching.  For these are the kind who do not serve our Lord Christ,[63] Paul continued, but their own appetites.  By their smooth talk and flattery they deceive the minds of the naive.[64]

Tables of Romans 16:17; Luke 11:33; Philippians 2:1; 2:3, 4; 3:17; 3:8; 3:10-12; 3:14; 3:16; 1 Corinthians 3:3-6; Matthew 13:39, 40; 13:29; 18:6, 7; Luke 17:1, 2; Romans 9:32, 33; 1 Peter 2:7; Matthew 16:23; Romans 3:12; 1 Peter 3:10, 11; Romans 16:18 and Galatians 4:19 comparing the NET and KJV follow.

Romans 16:17 (NET)

Romans 16:17 (KJV)
Now I urge you, brothers and sisters, to watch out for those who create dissensions and obstacles contrary to the teaching that you learned.  Avoid them! Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, σκοπεῖν τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα παρὰ τὴν διδαχὴν ἣν ὑμεῖς ἐμάθετε ποιοῦντας, καὶ ἐκκλίνετε ἀπ᾿ αὐτῶν παρακαλω δε υμας αδελφοι σκοπειν τους τας διχοστασιας και τα σκανδαλα παρα την διδαχην ην υμεις εμαθετε ποιουντας και εκκλινατε απ αυτων παρακαλω δε υμας αδελφοι σκοπειν τους τας διχοστασιας και τα σκανδαλα παρα την διδαχην ην υμεις εμαθετε ποιουντας και εκκλινατε απ αυτων

Luke 11:33 (NET)

Luke 11:33 (KJV)
No one after lighting a lamp puts it in a hidden place or under a basket, but on a lampstand, so that those who come in can see the light. No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Οὐδεὶς λύχνον ἅψας εἰς κρύπτην τίθησιν [οὐδὲ ὑπὸ τὸν μόδιον] ἀλλ᾿ ἐπὶ τὴν λυχνίαν, ἵνα οἱ εἰσπορευόμενοι τὸ φῶς βλέπωσιν. ουδεις δε λυχνον αψας εις κρυπτον τιθησιν ουδε υπο τον μοδιον αλλ επι την λυχνιαν ινα οι εισπορευομενοι το φεγγος βλεπωσιν ουδεις δε λυχνον αψας εις κρυπτην τιθησιν ουδε υπο τον μοδιον αλλ επι την λυχνιαν ινα οι εισπορευομενοι το φεγγος βλεπωσιν

Philippians 2:1 (NET)

Philippians 2:1 (KJV)
Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, any affection or mercy, If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Εἴ τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοί ει τις ουν παρακλησις εν χριστω ει τι παραμυθιον αγαπης ει τις κοινωνια πνευματος ει τινα σπλαγχνα και οικτιρμοι ει τις ουν παρακλησις εν χριστω ει τι παραμυθιον αγαπης ει τις κοινωνια πνευματος ει τις σπλαγχνα και οικτιρμοι

Philippians 2:3, 4 (NET)

Philippians 2:3, 4 (KJV)
Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
μηδὲν κατ᾿ ἐριθείαν μηδὲ κατὰ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν μηδεν κατα εριθειαν η κενοδοξιαν αλλα τη ταπεινοφροσυνη αλληλους ηγουμενοι υπερεχοντας εαυτων μηδεν κατα εριθειαν η κενοδοξιαν αλλα τη ταπεινοφροσυνη αλληλους ηγουμενοι υπερεχοντας εαυτων
Each of you should be concerned not only about your own interests, but about the interests of others as well. Look not every man on his own things, but every man also on the things of others.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
μὴ τὰ ἑαυτῶν |ἕκαστος| σκοποῦντες ἀλλὰ [καὶ] τὰ ἑτέρων ἕκαστοι μη τα εαυτων εκαστος σκοπειτε αλλα και τα ετερων εκαστος μη τα εαυτων εκαστος σκοπειτε αλλα και τα ετερων εκαστος

Philippians 3:17 (NET)

Philippians 3:17 (KJV)
Be imitators of me, brothers and sisters, and watch carefully those who are living this way, just as you have us as an example. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Συμμιμηταί μου γίνεσθε, ἀδελφοί, καὶ σκοπεῖτε τοὺς οὕτω περιπατοῦντας καθὼς ἔχετε τύπον ἡμᾶς συμμιμηται μου γινεσθε αδελφοι και σκοπειτε τους ουτως περιπατουντας καθως εχετε τυπον ημας συμμιμηται μου γινεσθε αδελφοι και σκοπειτε τους ουτως περιπατουντας καθως εχετε τυπον ημας

Philippians 3:8 (NET)

Philippians 3:8 (KJV)
More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! – that I may gain Christ, Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀλλὰ μενοῦνγε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου, δι᾿ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα, ἵνα Χριστὸν κερδήσω αλλα μενουνγε και ηγουμαι παντα ζημιαν ειναι δια το υπερεχον της γνωσεως χριστου ιησου του κυριου μου δι ον τα παντα εζημιωθην και ηγουμαι σκυβαλα ειναι ινα χριστον κερδησω αλλα μεν ουν και ηγουμαι παντα ζημιαν ειναι δια το υπερεχον της γνωσεως χριστου ιησου του κυριου μου δι ον τα παντα εζημιωθην και ηγουμαι σκυβαλα ειναι ινα χριστον κερδησω

Philippians 3:10-12 (NET)

Philippians 3:10-12 (KJV)
My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ [τὴν] κοινωνίαν [τῶν] παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, του γνωναι αυτον και την δυναμιν της αναστασεως αυτου και την κοινωνιαν των παθηματων αυτου συμμορφουμενος τω θανατω αυτου του γνωναι αυτον και την δυναμιν της αναστασεως αυτου και την κοινωνιαν των παθηματων αυτου συμμορφουμενος τω θανατω αυτου
and so, somehow, to attain to the resurrection from the dead. If by any means I might attain unto the resurrection of the dead.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν ει πως καταντησω εις την εξαναστασιν των νεκρων ει πως καταντησω εις την εξαναστασιν των νεκρων
Not that I have already attained this – that is, I have not already been perfected – but I strive to lay hold of that for which Christ Jesus also laid hold of me. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι, διώκω δὲ εἰ καὶ καταλάβω, ἐφ᾿ ᾧ καὶ κατελήμφθην ὑπὸ Χριστοῦ [Ἰησοῦ] ουχ οτι ηδη ελαβον η ηδη τετελειωμαι διωκω δε ει και καταλαβω εφ ω και κατεληφθην υπο του χριστου ιησου ουχ οτι ηδη ελαβον η ηδη τετελειωμαι διωκω δε ει και καταλαβω εφ ω και κατεληφθην υπο του χριστου ιησου
Philippians 3:14 (NET)

Philippians 3:14 (KJV)
with this goal in mind, I strive toward the prize of the upward call of God in Christ Jesus. I press toward the mark for the prize of the high calling of God in Christ Jesus.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ κατα σκοπον διωκω επι το βραβειον της ανω κλησεως του θεου εν χριστω ιησου κατα σκοπον διωκω επι το βραβειον της ανω κλησεως του θεου εν χριστω ιησου

Philippians 3:16 (NET)

Philippians 3:16 (KJV)
Nevertheless, let us live up to the standard that we have already attained. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πλὴν εἰς ὃ ἐφθάσαμεν, τῷ αὐτῷ στοιχεῖν πλην εις ο εφθασαμεν τω αυτω στοιχειν κανονι το αυτο φρονειν πλην εις ο εφθασαμεν τω αυτω στοιχειν κανονι το αυτο φρονειν

1 Corinthians 3:3-6 (NET)

1 Corinthians 3:3-6 (KJV)
for you are still influenced by the flesh.  For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people? For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε ετι γαρ σαρκικοι εστε οπου γαρ εν υμιν ζηλος και ερις και διχοστασιαι ουχι σαρκικοι εστε και κατα ανθρωπον περιπατειτε ετι γαρ σαρκικοι εστε οπου γαρ εν υμιν ζηλος και ερις και διχοστασιαι ουχι σαρκικοι εστε και κατα ανθρωπον περιπατειτε
For whenever someone says, “I am with Paul,” or “I am with Apollos,” are you not merely human? For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅταν γὰρ λέγῃ τις· ἐγὼ μέν εἰμι Παύλου, ἕτερος δέ· ἐγὼ Ἀπολλῶ, οὐκ ἄνθρωποι ἐστε οταν γαρ λεγη τις εγω μεν ειμι παυλου ετερος δε εγω απολλω ουχι σαρκικοι εστε οταν γαρ λεγη τις εγω μεν ειμι παυλου ετερος δε εγω απολλω ουχι σαρκικοι εστε
What is Apollos, really?  Or what is Paul?  Servants through whom you came to believe, and each of us in the ministry the Lord gave us. Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τί οὖν ἐστιν Ἀπολλῶς; τί δέ ἐστιν Παῦλος; διάκονοι δι᾿ ὧν ἐπιστεύσατε, καὶ ἑκάστῳ ὡς ὁ κύριος ἔδωκεν τις ουν εστιν παυλος τις δε απολλως αλλ η διακονοι δι ων επιστευσατε και εκαστω ως ο κυριος εδωκεν τις ουν εστιν παυλος τις δε απολλως αλλ η διακονοι δι ων επιστευσατε και εκαστω ως ο κυριος εδωκεν
I planted, Apollos watered, but God caused it to grow. I have planted, Apollos watered; but God gave the increase.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐγὼ ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ θεὸς ἠύξανεν εγω εφυτευσα απολλως εποτισεν αλλ ο θεος ηυξανεν εγω εφυτευσα απολλως εποτισεν αλλ ο θεος ηυξανεν
Matthew 13:39, 40 (NET)

Matthew 13:39, 40 (KJV)
and the enemy who sows them is the devil.  The harvest is the end of the age, and the reapers are angels. The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος, ὁ δὲ θερισμὸς συντέλεια αἰῶνος ἐστιν, οἱ δὲ θερισταὶ ἄγγελοι εἰσιν ο δε εχθρος ο σπειρας αυτα εστιν ο διαβολος ο δε θερισμος συντελεια του αιωνος εστιν οι δε θερισται αγγελοι εισιν ο δε εχθρος ο σπειρας αυτα εστιν ο διαβολος ο δε θερισμος συντελεια του αιωνος εστιν οι δε θερισται αγγελοι εισιν
As the poisonous weeds are collected and burned with fire, so it will be at the end of the age. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὥσπερ οὖν συλλέγεται τὰ ζιζάνια καὶ πυρὶ [κατα]καίεται, οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος ωσπερ ουν συλλεγεται τα ζιζανια και πυρι κατακαιεται ουτως εσται εν τη συντελεια του αιωνος τουτου ωσπερ ουν συλλεγεται τα ζιζανια και πυρι καιεται ουτως εσται εν τη συντελεια του αιωνος τουτου

Matthew 13:29 (NET)

Matthew 13:29 (KJV)
But he said, ‘No, since in gathering the darnel you may uproot the wheat along with it. But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δέ φησιν· οὔ, μήποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον ο δε εφη ου μηποτε συλλεγοντες τα ζιζανια εκριζωσητε αμα αυτοις τον σιτον ο δε εφη ου μηποτε συλλεγοντες τα ζιζανια εκριζωσητε αμα αυτοις τον σιτον

Matthew 18:6, 7 (NET)

Matthew 18:6, 7 (KJV)
But if anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone hung around his neck and to be drowned in the open sea. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ὂς δ᾿ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος επι τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος εις τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης
Woe to the world because of stumbling blocks)!  It is necessary that stumbling blocks come, but woe to the person through whom they come. Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων· ἀνάγκη γὰρ ἐλθεῖν τὰ σκάνδαλα, πλὴν οὐαὶ τῷ ἀνθρώπῳ δι᾿ οὗ τὸ σκάνδαλον ἔρχεται ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ εστιν ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω εκεινω δι ου το σκανδαλον ερχεται ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ εστιν ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω εκεινω δι ου το σκανδαλον ερχεται
Luke 17:1, 2 (NET)

Luke 17:1, 2 (KJV)
Jesus said to his disciples, “Stumbling blocks are sure to come, but woe to the one through whom they come! Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ· ἀνένδεκτον ἐστιν τοῦ τὰ σκάνδαλα μὴ ἐλθεῖν, πλὴν οὐαὶ δι᾿ οὗ ἔρχεται ειπεν δε προς τους μαθητας ανενδεκτον εστιν του μη ελθειν τα σκανδαλα ουαι δε δι ου ερχεται ειπεν δε προς τους μαθητας ανενδεκτον εστιν του μη ελθειν τα σκανδαλα ουαι δε δι ου ερχεται
It would be better for him to have a millstone tied around his neck and be thrown into the sea than for him to cause one of these little ones to sin. It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λυσιτελεῖ αὐτῷ εἰ λίθος μυλικὸς περίκειται περὶ τὸν τράχηλον αὐτοῦ καὶ ἔρριπται εἰς τὴν θάλασσαν ἢ ἵνα σκανδαλίσῃ τῶν μικρῶν τούτων ἕνα λυσιτελει αυτω ει μυλος ονικος περικειται περι τον τραχηλον αυτου και ερριπται εις την θαλασσαν η ινα σκανδαλιση ενα των μικρων τουτων λυσιτελει αυτω ει μυλος ονικος περικειται περι τον τραχηλον αυτου και ερριπται εις την θαλασσαν η ινα σκανδαλιση ενα των μικρων τουτων

Romans 9:32, 33 (NET)

Romans 9:32, 33 (KJV)
Why not?  Because they pursued it not by faith but (as if it were possible) by works.  They stumbled over the stumbling stone, Wherefore?  Because they sought it not by faith, but as it were by the works of the law.  For they stumbled at that stumblingstone;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
διὰ τί; ὅτι οὐκ ἐκ πίστεως ἀλλ᾿ ὡς ἐξ ἔργων· προσέκοψαν τῷ λίθῳ τοῦ προσκόμματος δια τι οτι ουκ εκ πιστεως αλλ ως εξ εργων νομου προσεκοψαν γαρ τω λιθω του προσκομματος δια τι οτι ουκ εκ πιστεως αλλ ως εξ εργων νομου προσεκοψαν γαρ τω λιθω του προσκομματος
just as it is written, “Look, I am laying in Zion a stone that will cause people to stumble and a rock that will make them fall, yet the one who believes in him will not be put to shame.” As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
καθὼς γέγραπται ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου, καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται καθως γεγραπται ιδου τιθημι εν σιων λιθον προσκομματος και πετραν σκανδαλου και πας ο πιστευων επ αυτω ου καταισχυνθησεται καθως γεγραπται ιδου τιθημι εν σιων λιθον προσκομματος και πετραν σκανδαλου και πας ο πιστευων επ αυτω ου καταισχυνθησεται

1 Peter 2:7 (NET)

1 Peter 2:7 (KJV)
So you who believe see his value, but for those who do not believe, the stone that the builders rejected has become the cornerstone, Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὑμῖν οὖν ἡ τιμὴ τοῖς πιστεύουσιν, ἀπιστοῦσιν δὲ λίθος ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας υμιν ουν η τιμη τοις πιστευουσιν απειθουσιν δε λιθον ον απεδοκιμασαν οι οικοδομουντες ουτος εγενηθη εις κεφαλην γωνιας υμιν ουν η τιμη τοις πιστευουσιν απειθουσιν δε λιθον ον απεδοκιμασαν οι οικοδομουντες ουτος εγενηθη εις κεφαλην γωνιας
Matthew 16:23 (NET)

Matthew 16:23 (KJV)
But he turned and said to Peter, “Get behind me, Satan!  You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.” But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ στραφεὶς εἶπεν τῷ Πέτρῳ· ὕπαγε ὀπίσω μου, σατανᾶ· σκάνδαλον εἶ ἐμοῦ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων ο δε στραφεις ειπεν τω πετρω υπαγε οπισω μου σατανα σκανδαλον μου ει οτι ου φρονεις τα του θεου αλλα τα των ανθρωπων ο δε στραφεις ειπεν τω πετρω υπαγε οπισω μου σατανα σκανδαλον μου ει οτι ου φρονεις τα του θεου αλλα τα των ανθρωπων
Romans 3:12 (NET)

Romans 3:12 (KJV)
All have turned away, together they have become worthless; there is no one who shows kindness, not even one.” They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν οὐκ ἔστιν |ὁ| ποιῶν χρηστότητα, [οὐκ ἔστιν] ἕως ἑνός παντες εξεκλιναν αμα ηχρειωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος παντες εξεκλιναν αμα ηχρειωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος
1 Peter 3:10, 11 (NET)

1 Peter 3:10, 11 (KJV)
For the one who wants to love life and see good days must keep his tongue from evil and his lips from uttering deceit. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ὁ γὰρ θέλων ζωὴν ἀγαπᾶν καὶ ἰδεῖν ἡμέρας ἀγαθὰς παυσάτω τὴν γλῶσσαν ἀπὸ κακοῦ καὶ χείλη τοῦ μὴ λαλῆσαι δόλον, ο γαρ θελων ζωην αγαπαν και ιδειν ημερας αγαθας παυσατω την γλωσσαν αυτου απο κακου και χειλη αυτου του μη λαλησαι δολον ο γαρ θελων ζωην αγαπαν και ιδειν ημερας αγαθας παυσατω την γλωσσαν αυτου απο κακου και χειλη αυτου του μη λαλησαι δολον
And he must turn away from evil and do good; he must seek peace and pursue it. Let him eschew evil, and do good; let him seek peace, and ensue it.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐκκλινάτω δὲ ἀπὸ κακοῦ καὶ ποιησάτω ἀγαθόν, ζητησάτω εἰρήνην καὶ διωξάτω αὐτήν εκκλινατω απο κακου και ποιησατω αγαθον ζητησατω ειρηνην και διωξατω αυτην εκκλινατω απο κακου και ποιησατω αγαθον ζητησατω ειρηνην και διωξατω αυτην

Romans 16:18 (NET)

Romans 16:18 (KJV)
For these are the kind who do not serve our Lord Christ, but their own appetites.  By their smooth talk and flattery they deceive the minds of the naive. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἱ γὰρ τοιοῦτοι τῷ κυρίῳ ἡμῶν Χριστῷ οὐ δουλεύουσιν ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ, καὶ διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσιν τὰς καρδίας τῶν ἀκάκων οι γαρ τοιουτοι τω κυριω ημων ιησου χριστω ου δουλευουσιν αλλα τη εαυτων κοιλια και δια της χρηστολογιας και ευλογιας εξαπατωσιν τας καρδιας των ακακων οι γαρ τοιουτοι τω κυριω ημων ιησου χριστω ου δουλευουσιν αλλα τη εαυτων κοιλια και δια της χρηστολογιας και ευλογιας εξαπατωσιν τας καρδιας των ακακων
Galatians 4:19 (NET)

Galatians 4:19 (KJV)
My children – I am again undergoing birth pains until Christ is formed in you! My little children, of whom I travail in birth again until Christ be formed in you,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
|τέκνα| μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν τεκνια μου ους παλιν ωδινω αχρις ου μορφωθη χριστος εν υμιν τεκνια μου ους παλιν ωδινω αχρις ου μορφωθη χριστος εν υμιν

[1] The NET parallel Greek text and NA28 had ἐκκλίνετε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκκλινατε.

[2] Romans 16:17 (NET)

[3] The NET parallel Greek text, NA28 and Byzantine Majority Text had κρύπτην here, where the Stephanus Textus Receptus had κρυπτον (KJV: a secret place).

[4] The NET parallel Greek text and NA28 had φῶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had φεγγος.

[5] The Stephanus Textus Receptus and Byzantine Majority Text had ομοθυμαδον here, where the NET parallel Greek text and NA28 had ὁμοῦ (NET: together).

[6] Acts 2:1 (NKJV) Table

[7] 2 Corinthians 4:17, 18 (NET)

[8] The NET parallel Greek text, NA28 and Byzantine Majority Text had τις here, where the Stephanus Textus Receptus had τινα.

[9] The NET parallel Greek text and NA28 had κατ᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατα.

[10] The NET parallel Greek text and NA28 had μηδὲ κατὰ here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply η.

[11] The NET parallel Greek text and NA28 had σκοποῦντες here, where the Stephanus Textus Receptus and Byzantine Majority Text had σκοπειτε (KJV: Look…on).

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

[13] Philippians 2:1-4 (NET)

[14] The NET parallel Greek text had οὕτω here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ουτως (KJV: so).

[15] Philippians 3:17 (NET)

[16] The Stephanus Textus Receptus and Byzantine Majority Text had ειναι following dung.  The NET parallel Greek text and NA28 did not.

[17] The NET parallel Greek text and NA28 had συμμορφιζόμενος here, where the Stephanus Textus Receptus and Byzantine Majority Text had συμμορφουμενος (KJV: being made conformable).

[18] The NET parallel Greek text and NA28 had ἐκ here.  The Stephanus Textus Receptus and Byzantine Majority Text did not (KJV: of).

[19] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding Christ.  The NET parallel Greek text and NA28 did not.

[20] The NET parallel Greek text and NA28 had εἰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had επι.

[21] Philippians 3:16 (NET) The Stephanus Textus Receptus and Byzantine Majority Text had κανονι το αυτο φρονειν (KJV: by the same rule, let us mind the same thing) here.  The NET parallel Greek text and NA28 did not.

[22] The Stephanus Textus Receptus and Byzantine Majority Text had και διχοστασιαι (KJV: and divisions) here.  The NET parallel Greek text and NA28 did not.

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

[24] The Stephanus Textus Receptus and Byzantine Majority Text had σαρκικοι here, where the NET parallel Greek text and NA28 had ἄνθρωποι (NET: merely human).

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

[26] The Stephanus Textus Receptus and Byzantine Majority Text had τις here, where the NET parallel Greek text and NA28 had τί.

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

[28] The Stephanus Textus Receptus and Byzantine Majority Text had η preceding ministers.  The NET parallel Greek text and NA28 did not.

[29] The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had αλλ here, where the NET parallel Greek text had ἀλλὰ.

[30] Table1 (Galations 5:14, 15); Table2 (Galatians 5:17); Table3 (Galatians 5:19-21)

[31] Galatians 5:24 (NET)

[32] Galatians 5:22b, 23a (NET) Table

[33] John 4:14b (NET) Table

[34] Galatians 5:25, 26 (NET)

[35] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding age.  The NET parallel Greek text and NA28 did not.

[36] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had κατακαίεται here, where the Byzantine Majority Text had καιεται.

[37] The Stephanus Textus Receptus and Byzantine Majority Text had τουτου (KJV: this) here.  The NET parallel Greek text and NA28 did not.

[38] Matthew 13:29b (NET)

[39] The NET parallel Greek text and NA28 had περὶ here, where the Stephanus Textus Receptus had επι (KJV: about) and the Byzantine Majority Text had εις.

[40] The NET parallel Greek text and NA28 had αὐτοῦ here.  The Stephanus Textus Receptus and Byzantine Majority Text did not (KJV: the).

[41] The NET parallel Greek text and NA28 had πλὴν here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

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

[43] The Stephanus Textus Receptus and Byzantine Majority Text had εκεινω (KJV: that) here.  The NET parallel Greek text and NA28 did not.

[44] The Greek words translated millstone in the NET parallel Greek text and NA28 were λίθος μυλικὸς, and μυλος ονικος in the Stephanus Textus Receptus and Byzantine Majority Text.

[45] The Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: For) here.  The NET parallel Greek text and NA28 did not.

[46] The Stephanus Textus Receptus and Byzantine Majority Text had πας (KJV: whosoever) here.  The NET parallel Greek text and NA28 did not.

[47] Romans 9:32b, 33 (NET)

[48] The NET parallel Greek text and NA28 had ἀπιστοῦσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had απειθουσιν (KJV: be disobedient).

[49] The NET parallel Greek text and NA28 had λίθος here, where the Stephanus Textus Receptus and Byzantine Majority Text had λιθον.

[50] 1 Peter 2:7, 8a (NET)

[51] 1 Peter 2:8b (NET)

[52] John 3:6a (NET)

[53] Romans 1:18a (NET)

[54] Romans 1:25 (NET)

[55] I’m including pedagogy here for three reasons:

1) It is my own bias that pedagogical practices are the general issue in question (whether in transmission or reception) and may have some bearing on this specific situation.  Paul’s letter to believers in Galatia was addressed to: My little children, for whom I labor in birth again until Christ is formed in you (Galatians 4:19 NKJV).  I labored more at my day job than at ensuring that Christ was formed in my children because they were mostly compliant and obeyed most of my rules.

2) If the science indicating that sexual orientation is set in utero is falsified, the influence of our pedagogy on our children’s worship practices takes precedence over our worship practices:

Alicia Garcia-Falgueras, Dick Swaab, “Sexual Hormones and the Brain: An Essential Alliance for Sexual Identity and Sexual Orientation,” ResearchGate, January 2010: “The human fetal brain develops in the male direction through a direct action of testosterone and in the female direction through the absence of such an action.  During the intrauterine period, gender identity (the conviction of belonging to the male or female gender), sexual orientation, cognition, aggression and other behaviors are programmed in the brain in a sexually differentiated way.  Sexual differentiation of the genitals takes place in the first 2 months of pregnancy, whereas sexual differentiation of the brain starts in the second half of pregnancy.  This means that in the event of an ambiguous sex at birth, the degree of masculinization of the genitals may not reflect the degree of masculinization of the brain.”

3) If the science indicating that sexual orientation is set in utero is not falsified, the pedagogical practices of our ancestors certainly had some influence on our worship practices. And they shall confess their iniquity, and the iniquity of their fathers, in their treachery which they committed against Me, and also that they have walked contrary unto Me (Leviticus 26:40 Tanakh).

[56] The NET parallel Greek text and NA28 had ἐμοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μου.

[57] The NET parallel Greek text and NA28 had ἠχρεώθησαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηχρειωθησαν (KJV: they are…become unprofitable).

[58] The NET parallel Greek text and NA28 had the article ὁ preceding shows.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[59] Romans 3:10b-12 (NET)

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

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

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

[63] The Stephanus Textus Receptus and Byzantine Majority Text had ιησου (KJV: Jesus) preceding Christ.  The NET parallel Greek text and NA28 did not.

[64] Romans 16:18 (NET)

A Monotonous Cycle Revisited, Part 1

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Are you the teacher of Israel and yet you don’t understand these things? Jesus said to Nicodemus.  I tell you the solemn truth, we speak about what we know and testify about what we have seen, but you people do not accept our testimony.  If I have told you people about earthly things and you don’t believe, how will you believe if I tell you about heavenly things?[1]

I’ve hinted at how Jesus’ teaching informs my understanding of the Old Testament.  Here I intend to get explicit about these earthly things.  Though I will do my best to make these essays interesting, the very repetitiveness of the subject matter may seem like A Monotonous Cycle.

Here is the general introduction (Genesis 1:26-30 Tanakh):

And G-d (ʼĕlôhı̂ym, אלהים) said: ‘Let us make man (ʼâdâm, אדם) in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth’.  And G-d (ʼĕlôhı̂ym, אלהים) created man (ʼâdâm, האדם) in His own image, in the image of G-d (ʼĕlôhı̂ym, אלהים) created He him; male and female created He them.  And G-d (ʼĕlôhı̂ym, אלהים) blessed them; and G-d (ʼĕlôhı̂ym, אלהים) said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth’ [Table].

And G-d (ʼĕlôhı̂ym, אלהים) said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed–to you it shall be for food; and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, I have given every green herb for food’ And it was so.

Here is a more detailed account of the involvement of yehôvâh ʼĕlôhı̂ym, corresponding to the Word (λόγος) in the opening chapter of John’s Gospel narrative (Genesis 2:4-9 Tanakh):

These are the generations of the heaven and of the earth when they were created, in the day that HaShem (yehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) made earth and heaven.  No shrub of the field was yet in the earth, and no herb of the field had yet sprung up; for HaShem (yehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) had not caused it to rain upon the earth, and there was not a man (ʼâdâm, ואדם) to till the ground; but there went up a mist from the earth, and watered the whole face of the ground.  Then HaShem (yehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) formed man (ʼâdâm, האדם) of the dust of the ground, and breathed into his nostrils the breath of life; and man (ʼâdâm, האדם) became a living soul.

And HaShem (yehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) planted a garden eastward, in Eden; and there He put the man (ʼâdâm, האדם) whom He had formed.  And out of the ground made HaShem (yehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.

The Hebrew word translated good was טוב (ṭôb).  The light was טוב (ṭôb).  The dry land amidst the gathering together of the waters was טוב (ṭôb).  The grass the earth brought forth… herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind[2] was טוב (ṭôb).  The lights in the firmament of the heaven to divide the day from the night[3] were טוב (ṭôb).  The great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind[4] were טוב (ṭôb).  The beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind[5] were טוב (ṭôb).  In fact, every thing that He [ʼĕlôhı̂ym, אלהים] had made[6] was טוב (ṭôb).

The Hebrew word translated evil was ורע (râʽâh) and this is its first occurrence.  In other words, ורע (râʽâh) is as yet unknown.  The story continued (Genesis 2:15-17 Tanakh):

And HaShem (yehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) took the man (ʼâdâm, האדם), and put him into the garden of Eden to dress it and to keep it.  And HaShem (yehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) commanded the man (ʼâdâm, האדם), saying: ‘Of every tree of the garden thou mayest freely eat [Table]; but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die’ [Table]

Thus the one and only law was given.  Paul, after he was born from above and led by the Holy Spirit, wrote to others like him in Rome: For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.[7]  As David had prayed: Hear my prayer, O LORD (yehôvâh, יהוה), give ear to my supplications: in thy faithfulness answer me, and in thy righteousness [Table].  And enter not into judgment with thy servant: for in thy sight shall no man living be justified [Table].[8]  The story continued (Genesis 2:18-3:5 Tanakh):

And HaShem (yehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) said: ‘It is not good (ṭôb, טוב) that the man (ʼâdâm, האדם) should be alone; I will make him a help meet for him.’  And out of the ground HaShem (yehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) formed every beast of the field, and every fowl of the air; and brought them unto the man (ʼâdâm, האדם) to see what he would call them; and whatsoever the man (ʼâdâm, האדם) would call every living creature, that was to be the name thereof.  And the man (ʼâdâm, האדם) gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam (ʼâdâm, ולאדם) there was not found a help meet for him.

And HaShem (yehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) caused a deep sleep to fall upon the man (ʼâdâm, האדם), and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof.  And the rib, which HaShem (yehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) had taken from the man (ʼâdâm, האדם), made He a woman, and brought her unto the man (ʼâdâm, האדם).  And the man (ʼâdâm, האדם) said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’

Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh [Table].  And they were both naked, the man (ʼâdâm, האדם) and his wife, and were not ashamed.

Now the serpent was more subtle than any beast of the field which HaShem (yehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) had made.  And he said unto the woman: ‘Yea, hath G-d (ʼĕlôhı̂ym, אלהים) said: Ye shall not eat of any tree of the garden?’

And the woman said unto the serpent: ‘Of the fruit of the trees of the garden we may eat; but of the fruit of the tree which is in the midst of the garden, G-d (ʼĕlôhı̂ym, אלהים) hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’

And the serpent said unto the woman: ‘Ye shall not surely die [Table]; for G-d (ʼĕlôhı̂ym, אלהים) doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as G-d (ʼĕlôhı̂ym, כאלהים), knowing good and evil’ [Table].

Eve, in fact, knew nothing but good (ṭôb, טוב).  But though she was visited routinely by yehôvâh ʼĕlôhı̂ym, who spoke with her face to face, she did not know Him.  The story continues (Genesis 3:6-8 Tanakh):

And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat.  And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles [Table].  And they heard the voice of HaShem (yehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) walking in the garden toward the cool of the day; and the man (ʼâdâm, האדם) and his wife hid themselves from the presence of HaShem (yehôvâh, יהוה) G-d (ʼĕlôhı̂ym, אלהים) amongst the trees of the garden.

So they learned the meaning of ורע (râʽâh): to mistrust yehôvâh so as to disregard his word.  And He afflicted thee, and suffered thee to hunger, Moses told Israel, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only, but by every thing that proceedeth out of the mouth of HaShem (yehôvâh, יהוה) doth man live.[9]  So then, just as sin entered the world through one man…[10] Paul wrote.

To conclude with the moral of this story, I’ve made a table interspersing Jesus’ teaching to Nicodemus with Paul’s teaching on the first and last Adam.

Jesus answered, “I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God.

John 3:5 (NET) Table
So also it is written, “The first man, Adam, became a living person”;

1 Corinthians 15:45a (NET)

 What is born of the flesh is flesh,

John 3:6a (NET)
the last Adam [e.g., Jesus] became a life-giving spirit.

1 Corinthians 15:45b (NET)

 and what is born of the Spirit is spirit.

John 3:6b (NET)
However, the spiritual did not come first, but the natural, and then the spiritual.  The first man is from the earth, made of dust; the second man is[11] from heaven.

1 Corinthians 15:46, 47 (NET)

 Do not be amazed that I said to you, ‘You must all be born from above.’

John 3:7 (NET)
Like the one made of dust, so too are those made of dust, and like the one from heaven, so too those who are heavenly.

1 Corinthians 15:48 (NET)

 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.”

John 3:8 (NET)
And just as we have borne the image of the man of dust, let us also bear[12] the image of the man of heaven.

1 Corinthians 15:49 (NET)

Now this is what I am saying, brothers and sisters: Flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.[13]

Tables comparing 1 Corinthians 15:47 and 15:49 in the NET and KJV follow.

1 Corinthians 15:47 (NET) 1 Corinthians 15:47 (KJV)
The first man is from the earth, made of dust; the second man is from heaven. The first man is of the earth, earthy: the second man is the Lord from heaven.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός, ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ ο πρωτος ανθρωπος εκ γης χοικος ο δευτερος ανθρωπος ο κυριος εξ ουρανου ο πρωτος ανθρωπος εκ γης χοικος ο δευτερος ανθρωπος ο κυριος εξ ουρανου
1 Corinthians 15:49 (NET) 1 Corinthians 15:49 (KJV)
And just as we have borne the image of the man of dust, let us also bear the image of the man of heaven. And as we have borne the image of the earthy, we shall also bear the image of the heavenly.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, |φορέσωμεν| καὶ τὴν εἰκόνα τοῦ ἐπουρανίου και καθως εφορεσαμεν την εικονα του χοικου φορεσομεν και την εικονα του επουρανιου και καθως εφορεσαμεν την εικονα του χοικου φορεσωμεν και την εικονα του επουρανιου

[1] John 3:10-12 (NET) Table

[2] Genesis 1:12 (Tanakh)

[3] Genesis 1:14 (Tanakh)

[4] Genesis 1:21 (Tanakh)

[5] Genesis 1:25 (Tanakh)

[6] Genesis 1:31a (Tanakh)

[7] Romans 3:20 (NET)

[8] Psalm 143:1, 2 (Tanakh)

[9] Deuteronomy 8:3 (Tanakh) Table

[10] Romans 5:12 (NET)

[11] The Stephanus Textus Receptus and Byzantine Majority Text had ο κυριος (KJV: the Lord) here.  The NET parallel Greek text and NA28 did not.

[12] The NET parallel Greek text and Byzantine Majority Text had φορέσωμεν in the subjunctive mood here, where the Stephanus Textus Receptus and NA28 had φορεσομεν in the indicative mood (KJV: we shall…bear).

[13] 1 Corinthians 15:50 (NET) Table

Father, Forgive Them – Part 5

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Sit at my right hand until I make your enemies a footstool for your feet.[1]  “That’s me,” I responded as I read that this time.  The Greek word translated enemies was ἐχθρούς (a form of ἐχθρός).  For if while we were enemies (ἐχθροὶ, another form of ἐχθρός), Paul wrote believers in Rome, we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?[2]  But I’d never thought of it this way before.

I had vaguely assumed that making his enemies a footstool referenced Jesus as He treads the wine press of the fierce wrath of God, the Almighty.[3]  As I looked at other quotations of Psalm 110:1 in the New Testament it made a little sense why I had thought that.

NET and Parallel Greek
Matthew 22:44 Mark 12:36b Luke 20:42b, 43 Acts 2:34b, 35

Hebrews 1:13b
‘The[4] Lord said to my lord, “Sit at my right hand, until I put your enemies under[5] your feet”’? ‘The[6] Lord said[7] to my lord, “Sit at my right hand, until I put your enemies under[8] your feet.”’ ‘The[9] Lord said to my lord, “Sit at my right hand, ‘The Lord said to my lord, “Sit at my right hand “Sit at my right hand until I make your enemies a footstool for your feet”?
until I make your enemies a footstool for your feet.”’ until I make your enemies a footstool for your feet.”’
εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου εἶπεν [ὁ] κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου
ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου

There was another allusion to Psalm 110:1 in Hebrews 10:12, 13 (NET):

But when this priest[10] had offered one sacrifice for sins for all time, he sat down at the right hand of God, where he is now waiting until his enemies are made a footstool for his feet.

There are some differences from the Septuagint mostly related to the changes from present to past tense, and from second and first to third person:

Hebrews 10:12b (NET Parallel Greek) Psalm 110:1a (Septuagint BLB) Psalm 109:1a (Septuagint Elpenor)
ἐκάθισεν ἐν δεξιᾷ τοῦ θεοῦ κάθου ἐκ δεξιῶν μου κάθου ἐκ δεξιῶν μου
Hebrews 10:13b (NET Parallel Greek) Psalm 110:1b (Septuagint BLB) Psalm 109:1b (Septuagint Elpenor)
ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου

The noun ὑποπόδιον (footstool) in Hebrews 1:13, and 10:13, Acts 2:35 and Luke 20:43 was replaced by the adverb ὑποκάτω (under) in Matthew 22:44 and Mark 12:36.  The Stephanus Textus Receptus and Byzantine Majority Text had ὑποπόδιον in both cases (Table1 and Table2) as did both versions of the Septuagint.

Matthew 22:44 (NET Parallel Greek) Psalm 110:1 (Septuagint BLB) Psalm 109:1 (Septuagint Elpenor)
εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου εἶπεν ὁ κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου ΕΙΠΕΝ ὁ Κύριος τῷ Κυρίῳ μου· κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου
Mark 12:36b (NET Parallel Greek) Psalm 110:1 (Septuagint BLB) Psalm 109:1 (Septuagint Elpenor)
εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου εἶπεν ὁ κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου ΕΙΠΕΝ ὁ Κύριος τῷ Κυρίῳ μου· κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου

The Hebrew was הדם (hădôm) and לרגליך (regel), also translated footstool in the Tanakh.

From Hebrew From Greek
Psalm 110:1 (Tanakh) Psalm 110:1 (KJV) Psalm 109:1 (NETS) Psalm 109:1 (Elpenor English)
The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord said to my lord, “Sit on my right until I make your enemies a footstool for your feet.” The Lord said to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool.

According to Strong’s Concordance הדם (hădôm) was “From an unused root meaning to stamp upon.”  Paul alluded to Psalm 8:6 (1 Corinthians 15:24-28 NET; Table):

Then comes the end, when [Jesus] hands over the kingdom to God the Father, when he has brought to an end all rule and all authority and power.  For he must reign until[11] he has put[12] all his enemies under his feet.  The last enemy to be eliminated is death.  For he has put everything in subjection under his feet.  But when it says “everything” has been put in subjection, it is clear that this does not include the one who put everything in subjection to him.  And when all things are subjected to him, then the Son himself will be subjected to the one who subjected everything to him, so that God may be all in all.

Though Paul used ὑπὸ here both versions of the Septuagint had ὑποκάτω.  The other differences are accounted for by switching from 2nd to 3rd person and from the genitive to the accusative case.

1 Corinthians 15:27a (NET Parallel Greek) Psalm 8:6b (Septuagint BLB) Psalm 8:7b (Septuagint Elpenor)
πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ σου πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ σου· πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ

Though I didn’t realize it before I did this study, the first verse of Psalm 8 in the Elpenor version of the Septuagint reads: Εἰς τὸ τέλος, ὑπὲρ τῶν ληνῶν· ψαλμὸς τῷ Δαυΐδ (“For the end, concerning the wine-presses, a Psalm of David”).  The writer of Hebrews quoted Psalm 8:6, You put all things under his control,[13] including ὑποκάτω (under).

Hebrews 2:8a (NET Parallel Greek) Psalm 8:6b (Septuagint BLB) Psalm 8:7b (Septuagint Elpenor)
πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ σου πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ σου· πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ

Yet this time for some inexplicable reason as I read—Sit at my right hand until I make your enemies a footstool for your feet—the planet-sized hassock of corpses evaporated back into my imagination as I recognized that Jesus’ planet-sized footstool is made of living people, people like Mary.

Now it was Mary[14] who anointed the Lord with perfumed oil and wiped his feet dry with her hair.[15]  I imagine it was just as inexplicable to her that she, a sinner, when she learned[16] that Jesus was dining[17] at the Pharisee’s house…brought an alabaster jar of perfumed oil;[18] weeping, she began to wet his feet with her tears.  She wiped them with her hair, kissed them, and anointed them with the perfumed oil.[19]

Jesus explained the inexplicable: No one can come to me unless the Father who sent me draws him…It is written in the prophets, ‘And they will all be taught by[20] God.’  Everyone[21] who hears[22] and learns from the Father comes to me.[23]  I had misunderstood this as a severe limitation to my whosoever-will-may-come belief.  But the Holy Spirit contrasted it to the difficulty those willful few had finding their own way through the rituals of old covenant religion.  How[24] narrow is the gate and difficult the way that leads to life, Jesus summarized, and there are few who find it![25]

Mary[26]…sat[27] at[28] the Lord’s[29] feet and listened to what he said.[30]  And again, Mary[31] took three quarters of a pound of expensive aromatic oil from pure nard and anointed the feet of Jesus[32] about a week before his crucifixion.

I was formerly[33] a blasphemer and a persecutor, and an arrogant man, the apostle Paul confessed.  But[34] I was treated with mercy because I acted ignorantly (ἀγνοῶν, a form of ἀγνοέω) in unbelief, and our Lord’s grace was abundant, bringing faith and love in Christ Jesus.[35]  Father, forgive them, Jesus prayed, for they don’t know what they are doing.[36]  The Greek word translated know was οἴδασιν (a form of εἴδω; see).  They didn’t see what they were doing.  They acted ignorantly in unbelief (ἀπιστίᾳ).

When Jesus appeared to Paul (a.k.a. Saul) as a blinding light on the road to Damascus, He said, You are hurting (σκληρόν, a form of σκληρός) yourself by kicking against the goads.[37]  Paul’s religious mind fought so hard against that inexplicable drawing of God—denying what he was taught, heard and learned from the Father so completely—that the risen and ascended Lord Jesus was concerned about the harm he caused himself.  And I, when I am lifted up from the earth, Jesus had promised, will draw all people to myself,[38] even an angry jihadist like Saul.

This should not be forgotten though we may be more aware of what God’s abundant grace bringing faith and love in Christ Jesus made of him: for the one bringing forth in you both the desire and the effort, Paul wrote from experience (Colossians 1:28, 29), for the sake of his good pleasure – is God.[39]

I had begun to hear—Father, forgive them, for they don’t know what they are doing—as something more than a limited and local prayer.  I regard it, in fact, as the singularly relevant prayer of a salvation that does not depend on human desire or exertion, but on God who shows mercy.[40]  But I was uncertain of God the Father’s answer to that prayer until that day I heard, Sit at my right hand until I make your enemies a footstool for your feet.  His enemies made into his footstool was Jesus’ joy (Hebrews 12:2b NET):

For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat[41] at the right hand of the throne of God.

Tables comparing Matthew 22:44; Mark 12:36; Luke 20:42; 1 Corinthians 15:25; John 11:2; Luke 7:37; John 6:45; Matthew 7:14; Luke 10:39; John 12:3; 1 Timothy 1:13; Acts 26:14; Philippians 2:13 and Hebrews 12:2 in the NET and KJV follow.

Matthew 22:44 (NET) Matthew 22:44 (KJV)
‘The Lord said to my lord, “Sit at my right hand, until I put your enemies under your feet”’? The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου εως αν θω τους εχθρους σου υποποδιον των ποδων σου ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου εως αν θω τους εχθρους σου υποποδιον των ποδων σου
Mark 12:36 (NET) Mark 12:36 (KJV)
David himself, by the Holy Spirit, said, ‘The Lord said to my lord, “Sit at my right hand, until I put your enemies under your feet.”’ For David himself said by the Holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
αὐτὸς Δαυὶδ εἶπεν ἐν τῷ πνεύματι τῷ ἁγίῳ εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου αυτος γαρ δαβιδ ειπεν εν τω πνευματι τω αγιω ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου εως αν θω τους εχθρους σου υποποδιον των ποδων σου αυτος γαρ δαυιδ ειπεν εν πνευματι αγιω λεγει ο κυριος τω κυριω μου καθου εκ δεξιων μου εως αν θω τους εχθρους σου υποποδιον των ποδων σου
Luke 20:42 (NET) Luke 20:42 (KJV)
For David himself says in the book of Psalms, ‘The Lord said to my lord, “Sit at my right hand, And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
αὐτὸς γὰρ Δαυὶδ λέγει ἐν βίβλῳ ψαλμῶν εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου και αυτος δαβιδ λεγει εν βιβλω ψαλμων ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου και αυτος δαυιδ λεγει εν βιβλω ψαλμων ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου
1 Corinthians 15:25 (NET) 1 Corinthians 15:25 (KJV)
For he must reign until he has put all his enemies under his feet. For he must reign, till he hath put all enemies under his feet.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ δει γαρ αυτον βασιλευειν αχρις ου αν θη παντας τους εχθρους υπο τους ποδας αυτου δει γαρ αυτον βασιλευειν αχρις ου αν θη παντας τους εχθρους υπο τους ποδας αυτου
John 11:2 (NET) John 11:2 (KJV)
Now it was Mary who anointed the Lord with perfumed oil and wiped his feet dry with her hair, whose brother Lazarus was sick. It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἦν δὲ Μαριὰμ ἡ ἀλείψασα τὸν κύριον μύρῳ καὶ ἐκμάξασα τοὺς πόδας αὐτοῦ ταῖς θριξὶν αὐτῆς, ἧς ὁ ἀδελφὸς Λάζαρος ἠσθένει ην δε μαρια η αλειψασα τον κυριον μυρω και εκμαξασα τους ποδας αυτου ταις θριξιν αυτης ης ο αδελφος λαζαρος ησθενει ην δε μαρια η αλειψασα τον κυριον μυρω και εκμαξασα τους ποδας αυτου ταις θριξιν αυτης ης ο αδελφος λαζαρος ησθενει
Luke 7:37 (NET) Luke 7:37 (KJV)
Then when a woman of that town, who was a sinner, learned that Jesus was dining at the Pharisee’s house, she brought an alabaster jar of perfumed oil. And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἰδοὺ γυνὴ ἥτις ἦν ἐν τῇ πόλει ἁμαρτωλός, καὶ ἐπιγνοῦσα ὅτι κατάκειται ἐν τῇ οἰκίᾳ τοῦ Φαρισαίου, κομίσασα ἀλάβαστρον μύρου και ιδου γυνη εν τη πολει ητις ην αμαρτωλος επιγνουσα οτι ανακειται εν τη οικια του φαρισαιου κομισασα αλαβαστρον μυρου και ιδου γυνη εν τη πολει ητις ην αμαρτωλος και επιγνουσα οτι ανακειται εν τη οικια του φαρισαιου κομισασα αλαβαστρον μυρου
John 6:45 (NET) John 6:45 (KJV)
It is written in the prophets, ‘And they will all be taught by God.’  Everyone who hears and learns from the Father comes to me. It is written in the prophets, And they shall be all taught of God.  Every man therefore that hath heard, and hath learned of the Father, cometh unto me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἔστιν γεγραμμένον ἐν τοῖς προφήταις· καὶ ἔσονται πάντες διδακτοὶ θεοῦ· πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρὸς ἐμέ εστιν γεγραμμενον εν τοις προφηταις και εσονται παντες διδακτοι του θεου πας ουν ο ακουσας παρα του πατρος και μαθων ερχεται προς με εστιν γεγραμμενον εν τοις προφηταις και εσονται παντες διδακτοι θεου πας ουν ο ακουων παρα του πατρος και μαθων ερχεται προς με
Matthew 7:14 (NET) Matthew 7:14 (KJV)
How narrow is the gate and difficult the way that leads to life, and there are few who find it! Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
|τί| στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωὴν καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν οτι στενη η πυλη και τεθλιμμενη η οδος η απαγουσα εις την ζωην και ολιγοι εισιν οι ευρισκοντες αυτην τι στενη η πυλη και τεθλιμμενη η οδος η απαγουσα εις την ζωην και ολιγοι εισιν οι ευρισκοντες αυτην
Luke 10:39 (NET) Luke 10:39 (KJV)
She had a sister named Mary, who sat at the Lord’s feet and listened to what he said. And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ τῇδε ἦν ἀδελφὴ καλουμένη Μαριάμ , [ἣ] καὶ παρακαθεσθεῖσα πρὸς τοὺς πόδας τοῦ κυρίου ἤκουεν τὸν λόγον αὐτοῦ και τηδε ην αδελφη καλουμενη μαρια η και παρακαθισασα παρα τους ποδας του ιησου ηκουεν τον λογον αυτου και τηδε ην αδελφη καλουμενη μαρια η και παρακαθισασα παρα τους ποδας του ιησου ηκουεν τον λογον αυτου
John 12:3 (NET) John 12:3 (KJV)
Then Mary took three quarters of a pound of expensive aromatic oil from pure nard and anointed the feet of Jesus. She then wiped his feet dry with her hair.  (Now the house was filled with the fragrance of the perfumed oil.) Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἡ οὖν Μαριὰμ λαβοῦσα λίτραν μύρου νάρδου πιστικῆς πολυτίμου ἤλειψεν τοὺς πόδας |τοῦ| Ἰησοῦ καὶ ἐξέμαξεν ταῖς θριξὶν αὐτῆς τοὺς πόδας αὐτοῦ· (ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου.) η ουν μαρια λαβουσα λιτραν μυρου ναρδου πιστικης πολυτιμου ηλειψεν τους ποδας του ιησου και εξεμαξεν ταις θριξιν αυτης τους ποδας αυτου η δε οικια επληρωθη εκ της οσμης του μυρου η ουν μαρια λαβουσα λιτραν μυρου ναρδου πιστικης πολυτιμου ηλειψεν τους ποδας του ιησου και εξεμαξεν ταις θριξιν αυτης τους ποδας αυτου η δε οικια επληρωθη εκ της οσμης του μυρου
1 Timothy 1:13 (NET) 1 Timothy 1:13 (KJV)
even though I was formerly a blasphemer and a persecutor, and an arrogant man. But I was treated with mercy because I acted ignorantly in unbelief, Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τὸ πρότερον ὄντα βλάσφημον καὶ διώκτην καὶ ὑβριστήν, ἀλλὰ ἠλεήθην, ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ τον προτερον οντα βλασφημον και διωκτην και υβριστην αλλ ηλεηθην οτι αγνοων εποιησα εν απιστια τον προτερον οντα βλασφημον και διωκτην και υβριστην αλλα ηλεηθην οτι αγνοων εποιησα εν απιστια
Acts 26:14 (NET) Acts 26:14 (KJV)
When we had all fallen to the ground, I heard a voice saying to me in Aramaic, ‘Saul, Saul, why are you persecuting me?  You are hurting yourself by kicking against the goads.’ And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
πάντων τε καταπεσόντων ἡμῶν εἰς τὴν γῆν ἤκουσα φωνὴν λέγουσαν πρός με τῇ Ἑβραΐδι διαλέκτῳ· Σαοὺλ Σαούλ, τί με διώκεις; σκληρόν σοι πρὸς κέντρα λακτίζειν παντων δε καταπεσοντων ημων εις την γην ηκουσα φωνην λαλουσαν προς με και λεγουσαν τη εβραιδι διαλεκτω σαουλ σαουλ τι με διωκεις σκληρον σοι προς κεντρα λακτιζειν παντων δε καταπεσοντων ημων εις την γην ηκουσα φωνην λαλουσαν προς με και λεγουσαν τη εβραιδι διαλεκτω σαουλ σαουλ τι με διωκεις σκληρον σοι προς κεντρα λακτιζειν
Philippians 2:13 (NET) Philippians 2:13 (KJV)
for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God. For it is God which worketh in you both to will and to do of his good pleasure.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας ο θεος γαρ εστιν ο ενεργων εν υμιν και το θελειν και το ενεργειν υπερ της ευδοκιας ο θεος γαρ εστιν ο ενεργων εν υμιν και το θελειν και το ενεργειν υπερ της ευδοκιας
Hebrews 12:2 (NET) Hebrews 12:2 (KJV)
keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith.  For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης καταφρονήσας ἐν δεξιᾷ τε τοῦ θρόνου τοῦ θεοῦ κεκάθικεν αφορωντες εις τον της πιστεως αρχηγον και τελειωτην ιησουν ος αντι της προκειμενης αυτω χαρας υπεμεινεν σταυρον αισχυνης καταφρονησας εν δεξια τε του θρονου του θεου εκαθισεν αφορωντες εις τον της πιστεως αρχηγον και τελειωτην ιησουν ος αντι της προκειμενης αυτω χαρας υπεμεινεν σταυρον αισχυνης καταφρονησας εν δεξια τε του θρονου του θεου κεκαθικεν

[1] Hebrews 1:13b (NET)

[2] Romans 5:10 (NET)

[3] Revelation 19:15b (NASB) Table

[4] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Lord.  The NET parallel Greek text and NA28 did not.

[5] The NET parallel Greek text and NA28 had ὑποκάτω here, where the Stephanus Textus Receptus and Byzantine Majority Text had υποποδιον (KJV: footstool).

[6] The Stephanus Textus Receptus and Byzantine Majority Text had had the article ο preceding Lord.  The NET parallel Greek text and NA28 did not.

[7] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had εἶπεν here, where the Byzantine Majority Text had λεγει.

[8] The NET parallel Greek text and NA28 had ὑποκάτω here, where the Stephanus Textus Receptus and Byzantine Majority Text had υποποδιον (KJV: footstool).

[9] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο here.  The NET parallel Greek text and NA28 did not.

[10] The NET parallel Greek text and NA28 had οὗτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος (KJV: this man).

[11] The NET parallel Greek text and NA28 had ἄχρι here, where the Stephanus Textus Receptus and Byzantine Majority Text had αχρις (KJV: till).

[12] The Stephanus Textus Receptus and Byzantine Majority Text had the particle αν preceding has put.  The NET parallel Greek text and NA28 did not.

[13] Hebrews 2:8a (NET)

[14] In the NET parallel Greek text and NA28 Mary was spelled Μαριὰμ, and μαρια in the Stephanus Textus Receptus and Byzantine Majority Text.

[15] John 11:2a (NET)

[16] The NET parallel Greek text, NA28 and Byzantine Majority Text had καὶ preceding learned.  The Stephanus Textus Receptus did not.

[17] The NET parallel Greek text and NA28 had κατάκειται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανακειται (KJV: sat at meat).

[18] Luke 7:37 (NET)

[19] Luke 7:38b (NET)

[20] The Stephanus Textus Receptus had the article του (KJV: of) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[21] The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: therefore) following Everyone.  The NET parallel Greek text and NA28 did not.

[22] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ἀκούσας here, where the Byzantine Majority Text had ακουων.

[23] John 6:44a, 45 (NET) The NET parallel Greek text and NA28 had ἐμέ here, where the Stephanus Textus Receptus and Byzantine Majority Text had με.

[24] The NET parallel Greek text, NA28 and Byzantine Majority Text had τί here, where the Stephanus Textus Receptus had οτι (KJV: Because).

[25] Matthew 7:14 (NET)

[26] In the NET parallel Greek text and NA28 Mary was spelled Μαριάμ, and μαρια in the Stephanus Textus Receptus and Byzantine Majority Text.

[27] The NET parallel Greek text and NA28 had παρακαθεσθεῖσα here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρακαθισασα.

[28] The NET parallel Greek text and NA28 had πρὸς here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρα.

[29] The NET parallel Greek text and NA28 had κυρίου here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιησου.

[30] Luke 10:39b (NET)

[31] In the NET parallel Greek text and NA28 Mary was spelled Μαριάμ, and μαρια in the Stephanus Textus Receptus and Byzantine Majority Text.

[32] John 12:3a (NET)

[33] The NET parallel Greek text and NA28 had the article τὸ preceding formerly, where the Stephanus Textus Receptus and Byzantine Majority Text had τον.

[34] The NET parallel Greek text and Byzantine Majority Text had ἀλλὰ here, where the Stephanus Textus Receptus and NA28 had αλλ.

[35] 1 Timothy 1:13 (NET)

[36] Luke 23:34a (NET) Table

[37] Acts 26:14b (NET)

[38] John 12:32 (NET)

[39] Philippians 2:13 (NET) The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding God.  The NET parallel Greek text and NA28 did not.

[40] Romans 9:16 (NET) Table

[41] The NET parallel Greek text, NA28 and Byzantine Majority Text had κεκάθικεν here, where the Stephanus Textus Receptus had εκαθισεν (KJV: is set down).

Father, Son and Holy Spirit – Part 1

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I am more or less willing to be a polytheist.  Trinitarianism gives me a headache.  I’m not quite sure how anyone deduced monotheism from, HEAR, O ISRAEL: THE HaShem (yehôvâh, יהוה) OUR GOD (ʼĕlôhı̂ym, אלהינו), THE HaShem (yehôvâh, יהוה) IS ONE[1] anyway.  The Hebrew word אלהינו (ʼĕlôhı̂ym), as I understand it, is a plural noun treated as a singular (i.e., the Gods is).

If the oneness of the אלהינו (ʼĕlôhı̂ym) meant that they were not warring among themselves, constantly working at cross-purposes like the gods of the pagan myths, then trinitarianism would be an unnecessary complication.  But the impact the quotation of Psalm 110:1 in Hebrews had on me as I read it this time compels me to consider something much closer to trinitarianism than polytheism: The LORD (yehôvâh, יהוה) said unto my Lord (ʼâdôn, לאדני), Sit thou at my right hand, until I make thine enemies thy footstool.[2]

But when this priest[3] had offered one sacrifice for sins for all time, the anonymous author of Hebrews wrote, he sat down at the right hand of God, where he is now waiting until his enemies are made a footstool for his feet.[4]  This made it obvious that the resurrected and ascended Jesus was signified by לאדני (ʼâdôn) in Psalm 110:1, not יהוה (yehôvâh).  As a Bible-believing polytheist I would be forced to accept that Jesus is not יהוה (yehôvâh) according to this Psalm.

The insight that Jesus is יהוה (yehôvâh) come in human flesh has revolutionized my thinking about, not to mention my feeling for, יהוה (yehôvâh).  I won’t give it up easily.  If I can believe, for instance, that the him in Yet it pleased the LORD (yehôvâh, ויהוה) to bruise him[5] was effectively Himself, it presages Jesus’ own words: I lay down my life, so that I may take it back again.  No one takes it away from me, but I lay it down of my own free will.[6]  If, however, I must believe that him was someone else יהוה (yehôvâh) abused, an only begotten Son in fact, and He wants to treat me as a son…well, those are fighting words.

As I think of it now, for foolish Gentiles to see one like the Son of man [returning] with the clouds of heaven[7] and then follow their desperate leaders in a short-lived insurrection will require a hardening much like the hardening that fortified religious minds in Jerusalem to seek the death of a man who healed the sick and raised the dead.  So rather than be hardened by a simplistic polytheism I plan to endure the headache of something more like trinitarianism.

The first occurrence of ואדני (ʼâdôn) in Genesis was from the lips of Sarah: After I am worn out will I have pleasure, especially when my husband is old too?[8]  Husband (ʼâdôn, ואדני) was lord in the Tanakh and κύριός in the Septuagint.  Peter made much of this single occurrence of ʼâdôn (1 Peter 3:5, 6 NET):

For in the same way the holy women who hoped in[9] God[10] long ago adorned themselves by being subject to their husbands, like Sarah who obeyed Abraham, calling him lord (κύριον, a form of κύριος).  You become her children when you do what is good and have no fear in doing so.

Surely the relevant relationship in Sarah’s mind as she laughed, contemplated, probably doubted the possibility of having her first child in her old age was that of husband as the NET translators suggested.  Turn, O backsliding children, saith the LORD; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion: And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding.[11]

The Hebrew word translated LORD here was יהוה (yehôvâh), κύριος in Greek in the Septuagint.  The Hebrew word translated for I am married was בעלתי (bâʽal).  Like אדני (ʼâdôn) בעלתי (bâʽal) can mean master.  This is what the rabbis keyed on when they chose κατακυριεύσω (a form of κατακυριεύω) to translate בעלתי (bâʽal) into Greek.  But Jesus called them and said, “You know that the rulers of the Gentiles lord it over (κατακυριεύουσιν, another form of κατακυριεύω) them, and those in high positions use their authority over them.  It[12] must not be this way among you!”[13]  In fact, the man who beat [some Jewish exorcists] into submission[14] (κατακυριεύσας, another form of κατακυριεύω)…was possessed by [an] evil spirit,[15] not the Spirit of God.

I think the translators of the Tanakh keyed on the relevant relationship the Holy Spirit intended, for later the same passage reads: Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD.[16]  Again, LORD was the translation of יהוה (yehôvâh), κύριος in the Septuagint.  The word translated husband was מרעה (rêaʽ).  It was translated συνόντα (a form of σύνειμι) by the rabbis in the Septuagint (Luke 9:18-22 NET).

Once when Jesus was praying by himself, and his disciples were nearby (συνῆσαν, another form of σύνειμι), he asked them, “Who do the crowds say that I am?”  They answered,[17] “John the Baptist; others say Elijah; and still others that one of the prophets of long ago has risen.”  Then he said to them, “But who do you say that I am?”  Peter[18] answered, “The Christ of God.”  But he forcefully commanded them not to tell[19] this to anyone, saying, “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 on the third day be raised.”[20]

The LORD was determined to do good (Jeremiah 3:16-18) to Israel but questioned how since they had treacherously departed from Him: But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? [21]  Jesus explained His answer—and I said, Thou shalt call me, My father; and shalt not turn away from me[22]—to Nicodemus (John 3:5-7 NET).

I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God.  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.”

So, how is one born from above?  Receive Jesus.  Actually, him in to all who have received him referred back to the Word.  I was among the slowest of the slow to realize that the Word was Jesus.  Here is John’s description of Jesus as the Word of God (John 1:1-5, 10-13 NET):

In the beginning was the Word, and the Word was with God, and the Word was fully God.  The Word was with God in the beginning.  All things were created by him, and apart from him not one thing was created that has been created.  In him was life, and the life was the light of mankind.  And the light shines on in the darkness, but the darkness has not mastered it…

He was in the world, and the world was created by him, but the world did not recognize him.  He came to what was his own, but his own people did not receive him.  But to all who have received him – those who believe in his name – he has given the right to become God’s children – children not born by human parents or by human desire or a husband’s decision, but by God.

So, how does the right (John 8:40-45) to become God’s children, the fact that Thou shalt call [Him], My father ensure that thou shalt not turn away from him?  Therefore, Peter concluded his first Gospel proclamation, let all the house of Israel know beyond a doubt that God has made this Jesus whom you crucified both Lord and Christ[23] (Acts 2:37, 38 NET).

Now when they heard this, they were acutely distressed and said to Peter and the rest of the apostles, “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.

We know that everyone fathered by God does not sin, John wrote those who had received Jesus, but God protects the one he has fathered, and the evil one cannot touch him.  We know that we are from God, and the whole world lies in the power of the evil one.  And we know that the Son of God has come and has given us insight to know him who is true, and we are in him who is true, in his Son Jesus Christ. This one is the true God and eternal life.[24]

So then, brothers and sisters, Paul wrote to those in Rome who believed that God has made this Jesus whom [they] crucified both Lord and Christ, who had repented and been baptized in the name of Jesus Christ for the forgiveness of [their] sins, we are under obligation, not to the flesh, to live according to the flesh (for if you live according to the flesh, you will die), but if by the Spirit you put to death the deeds of the body you will live.  For all who are led by the Spirit of God are the sons of God.  For you did not receive the spirit of slavery leading again to fear, but you received the Spirit of adoption, by whom we cry, “Abba, Father.”[25]

This explains why the ark of the covenant of the Lord will no longer come to mind (Jeremiah 3:16-18 Tanakh):

And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more.

At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart.  In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers.

Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD:[26]

Here again, husband was בעלתי (bâʽal) and LORD was יהוה (yehôvâh) in the Hebrew (Masoretic text), but the rabbis chose ἠμέλησα (a form of ἀμελέω) in the Septuagint.  The author of Hebrews quoted it (Hebrews 8:9 NET):

It will not be like the covenant that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard (ἠμέλησα, a form of ἀμελέω) for them, says the Lord.

The NET parallel Greek text, Stephanus Textus Receptus and Byzantine Majority Text were identical here.

Hebrews 8:9 (NET Parallel Greek) Hebrews 8:9 (Stephanus Textus Receptus)

Hebrews 8:9 (Byzantine Majority Text)
οὐ κατὰ τὴν διαθήκην, ἣν ἐποίησα τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Ἀιγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, καγὼ ἠμέλησα αὐτῶν, λέγει κύριος ου κατα την διαθηκην ην εποιησα τοις πατρασιν αυτων εν ημερα επιλαβομενου μου της χειρος αυτων εξαγαγειν αυτους εκ γης αιγυπτου οτι αυτοι ουκ ενεμειναν εν τη διαθηκη μου καγω ημελησα αυτων λεγει κυριος ου κατα την διαθηκην ην εποιησα τοις πατρασιν αυτων εν ημερα επιλαβομενου μου της χειρος αυτων εξαγαγειν αυτους εκ γης αιγυπτου οτι αυτοι ουκ ενεμειναν εν τη διαθηκη μου καγω ημελησα αυτων λεγει κυριος

There were three relatively insignificant differences compared to the BLB and Elpenor versions of the Septuagint.

Hebrews 8:9 (NET Parallel Greek)

 Jeremiah 31:32 (Septuagint BLB)

Jeremiah 38:32 (Septuagint Elpenor)
οὐ κατὰ τὴν διαθήκην, ἣν ἐποίησα τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Ἀιγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, καγὼ ἠμέλησα αὐτῶν, λέγει κύριος οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου καὶ ἐγὼ ἠμέλησα αὐτῶν φησὶν κύριος οὐ κατὰ τὴν διαθήκην, ἣν διεθέμην τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, καὶ ἐγὼ ἠμέλησα αὐτῶν, φησὶ Κύριος

If בעלתי (bâʽal) was not original in Jeremiah 31:32, it was found in Isaiah, though again it was translated κύριος (Lord) in the Septuagint (Isaiah 54:4-7 Tanakh):

Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more.  For thy Maker is thine husband (bâʽal, בעליך); the LORD (yehôvâh, יהוה) of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called.  For the LORD (yehôvâh, יהוה) hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God.  For a small moment have I forsaken thee; but with great mercies will I gather thee.

Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her.  And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt.  And it shall be at that day, saith the LORD (yehôvâh, יהוה), that thou shalt call me Ishi; and shalt call me no more Baali (baʽălı̂y, בעלי).  For I will take away the names of Baalim (baʽal, הבעלים) out of her mouth, and they shall no more be remembered by their name.[27]

Here the Hebrew word אישי (ʼı̂ysh) was transliterated as a proper name Ishi (also in the KJV).  The rabbis translated it ἀνήρ in the Septuagint.  And the man (ʼâdâm, האדם; Septuagint: Αδαμ) said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man (ʼı̂ysh, מאיש; Septuagint: ἀνδρὸς, a form of ἀνήρ).’  Therefore shall a man (ʼı̂ysh, איש; Septuagint: ἄνθρωπος) leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh [Table].[28]  Most English Bibles that translate rather than transliterate Ishi render it my husband, including the New English Translation of the Septuagint.

Matthew (9:15), Mark (2:19, 20) and Luke (5:34, 35) all recounted Jesus reference to Himself as the bridegroom (νυμφίος).  John (3:25-30) recalled that John the Baptist also called Jesus the bridegroom.  The prophet Hosea continued quoting yehôvâh (Hosea 2:18-23 Tanakh):

And in that day will I make a covenant for them with the beasts of the field and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely.  And I will betroth (ʼâraś, וארשׁתיך; Septuagint: μνηστεύσομαί, a form of μνηστεύω) thee unto me for ever; yea, I will betroth (ʼâraś, וארשׁתיך; Septuagint: μνηστεύσομαί, a form of μνηστεύω) thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies.  I will even betroth (ʼâraś, וארשׁתיך; Septuagint: μνηστεύσομαί, a form of μνηστεύω) thee unto me in faithfulness: and thou shalt know the LORD (yehôvâh, יהוה).

And it shall come to pass in that day, I will hear, saith the LORD (yehôvâh, יהוה), I will hear the heavens, and they shall hear the earth; And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel.  And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.

Tables comparing Hebrews 10:12; 1 Peter 3:5; Matthew 20:26; Acts 19:16 and Luke 9:19-22 in the NET and KJV follow.

Hebrews 10:12 (NET)

Hebrews 10:12 (KJV)
But when this priest had offered one sacrifice for sins for all time, he sat down at the right hand of God, But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὗτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς τὸ διηνεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ θεοῦ αυτος δε μιαν υπερ αμαρτιων προσενεγκας θυσιαν εις το διηνεκες εκαθισεν εν δεξια του θεου αυτος δε μιαν υπερ αμαρτιων προσενεγκας θυσιαν εις το διηνεκες εκαθισεν εν δεξια του θεου

1 Peter 3:5 (NET)

1 Peter 3:5 (KJV)
For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands, For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
οὕτως γάρ ποτε καὶ αἱ ἅγιαι γυναῖκες αἱ ἐλπίζουσαι εἰς θεὸν ἐκόσμουν ἑαυτάς ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν ουτως γαρ ποτε και αι αγιαι γυναικες αι ελπιζουσαι επι τον θεον εκοσμουν εαυτας υποτασσομεναι τοις ιδιοις ανδρασιν ουτως γαρ ποτε και αι αγιαι γυναικες αι ελπιζουσαι επι θεον εκοσμουν εαυτας υποτασσομεναι τοις ιδιοις ανδρασιν

Matthew 20:26 (NET)

Matthew 20:26 (KJV)
It must not be this way among you!  Instead whoever wants to be great among you must be your servant, But it shall not be so among you: but whosoever will be great among you, let him be your minister;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐχ οὕτως |ἔσται| ἐν ὑμῖν, ἀλλ᾿ ὃς |ἐὰν| θέλῃ ἐν ὑμῖν μέγας γενέσθαι ἔσται ὑμῶν διάκονος ουχ ουτως δε εσται εν υμιν αλλ ος εαν θελη εν υμιν μεγας γενεσθαι εστω υμων διακονος ουχ ουτως δε εσται εν υμιν αλλ ος εαν θελη εν υμιν μεγας γενεσθαι εσται υμων διακονος
Acts 19:16 (NET)

Acts 19:16 (KJV)
Then the man who was possessed by the evil spirit jumped on them and beat them all into submission.  He prevailed against them so that they fled from that house naked and wounded. And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτοὺς ἐν ᾧ ἦν τὸ πνεῦμα τὸ πονηρόν, κατακυριεύσας ἀμφοτέρων ἴσχυσεν κατ᾿ αὐτῶν ὥστε γυμνοὺς καὶ τετραυματισμένους ἐκφυγεῖν ἐκ τοῦ οἴκου ἐκείνου και εφαλλομενος επ αυτους ο ανθρωπος εν ω ην το πνευμα το πονηρον και κατακυριευσας αυτων ισχυσεν κατ αυτων ωστε γυμνους και τετραυματισμενους εκφυγειν εκ του οικου εκεινου και εφαλλομενος επ αυτους ο ανθρωπος εν ω ην το πνευμα το πονηρον και κατακυριευσαν αυτων ισχυσεν κατ αυτων ωστε γυμνους και τετραυματισμενους εκφυγειν εκ του οικου εκεινου
Luke 9:19-22 (NET)

Luke 9:19-22 (KJV)
They answered, “John the Baptist; others say Elijah; and still others that one of the prophets of long ago has risen.” They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
οἱ δὲ ἀποκριθέντες εἶπαν Ἰωάννην τὸν βαπτιστήν, ἄλλοι δὲ Ἠλίαν, ἄλλοι δὲ ὅτι προφήτης τις τῶν ἀρχαίων ἀνέστη οι δε αποκριθεντες ειπον ιωαννην τον βαπτιστην αλλοι δε ηλιαν αλλοι δε οτι προφητης τις των αρχαιων ανεστη οι δε αποκριθεντες ειπον ιωαννην τον βαπτιστην αλλοι δε ηλιαν αλλοι δε οτι προφητης τις των αρχαιων ανεστη
Then he said to them, “But who do you say that I am?”  Peter answered, “The Christ of God.” He said unto them, But whom say ye that I am?  Peter answering said, The Christ of God.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἶπεν δὲ αὐτοῖς· ὑμεῖς δὲ τίνα με λέγετε εἶναι; Πέτρος δὲ ἀποκριθεὶς εἶπεν· τὸν χριστὸν τοῦ θεοῦ ειπεν δε αυτοις υμεις δε τινα με λεγετε ειναι αποκριθεις δε ο πετρος ειπεν τον χριστον του θεου ειπεν δε αυτοις υμεις δε τινα με λεγετε ειναι αποκριθεις δε ο πετρος ειπεν τον χριστον του θεου
But he forcefully commanded them not to tell this to anyone, And he straitly charged them, and commanded them to tell no man that thing;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ ἐπιτιμήσας αὐτοῖς παρήγγειλεν μηδενὶ λέγειν τοῦτο ο δε επιτιμησας αυτοις παρηγγειλεν μηδενι ειπειν τουτο ο δε επιτιμησας αυτοις παρηγγειλεν μηδενι ειπειν τουτο
saying, “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 on the third day be raised.” Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰπων ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι ειπων οτι δει τον υιον του ανθρωπου πολλα παθειν και αποδοκιμασθηναι απο των πρεσβυτερων και αρχιερεων και γραμματεων και αποκτανθηναι και τη τριτη ημερα εγερθηναι ειπων οτι δει τον υιον του ανθρωπου πολλα παθειν και αποδοκιμασθηναι απο των πρεσβυτερων και αρχιερεων και γραμματεων και αποκτανθηναι και τη τριτη ημερα αναστηναι

[1] Deuteronomy 6:4 (Tanakh)

[2] Psalm 110:1 (Tanakh)

[3] The NET parallel Greek text and NA28 had οὗτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος (KJV: this man).

[4] Hebrews 10:12, 13 (NET)

[5] Isaiah 53:10a (Tanakh)

[6] John 10:17b, 18a (NET)

[7] Daniel 7:13b (Tanakh) The Greek word translated returning in Revelation 1:7 (NET) was ἔρχεται, while the Hebrew word translated came in Daniel 7:13 (Tanakh) was translated ἐρχόμενος in the Septuagint.  Both are forms of ἔρχομαι.  ἐρχόμενος: Matthew 3:11; 11:2-6; 21:6-11; 23:37-39.

[8] Genesis 18:12 (NET)

[9] The NET parallel Greek text and NA28 had εἰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had επι.

[10] The Stephanus Textus Receptus had the article τον preceding God.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[11] Jeremiah 3:14, 15 (Tanakh)

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

[13] Matthew 20:25, 26a (NET)

[14] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had κατακυριεύσας here, where the Byzantine Majority Text had κατακυριευσαν.

[15] Acts 19:16 (NET)

[16] Jeremiah 3:20 (Tanakh)

[17] The NET parallel Greek text and NA28 had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον (KJV: said).

[18] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Peter.  The NET parallel Greek text and NA28 did not.

[19] The NET parallel Greek text and NA28 had λέγειν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπειν.

[20] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ἐγερθῆναι here, where the Byzantine Majority Text had αναστηναι.

[21] Jeremiah 3:19a (Tanakh)

[22] Jeremiah 3:19b (Tanakh)

[23] Acts 2:36 (NET)

[24] 1 John 5:18-20 (NET) Table1, Table2

[25] Romans 8:12-15 (NET)

[26] Jeremiah 31:31, 32 (Tanakh)

[27] Hosea 2:14-17 (Tanakh) Table1 Table2 Table3

[28] Genesis 2:23, 24 (Tanakh)

Peter’s First Gospel Proclamation Revisited, Part 1

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Moses was burdened excessively, beyond [his] strength, so that [he] despaired even of living:[1]  I am not able to bear all this people myself alone, he said, because it is too heavy for me.  And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favour in Thy sight; and let me not look upon my wretchedness.[2]

I will take of the spirit which is upon thee, HaShem said unto Moses, and will put it upon [seventy elders of Israel]; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.[3]

Moses said, would that all HaShem’S people were prophets, that HaShem would put His spirit upon them![4]  The Hebrew word translated would was יתן (nethan), the same word translated would put later in the same verse.  It was translated δῴη and δῷ (forms of δίδωμι) in the Septuagint (Table1).  “And who might grant that all the Lord’s people be prophets, when the Lord grants his spirit upon them?”[5]

The day the Holy Spirit was granted Peter preached from the prophet Joel: And in the last days it will be,’ God says, ‘that I will pour out my Spirit on all people, and your sons and your daughters will prophesy, and your young men will see visions, and your old men will dream dreams.[6]  Peter, speaking from memory presumably, reversed the clauses (Table3) οἱ πρεσβύτεροι ὑμῶν ἐνυπνίοις ἐνυπνιασθήσονται (your old men will dream dreams) and οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται (your young men will see visions) relative to both the contemporary Hebrew and the Greek of the Septuagint (Table4).

Even on my servants, Peter qualified the all people on whom the Holy Spirit would be poured out, both men and women, I will pour out my Spirit in those days, and they will prophesy.[7]  The Elpenor version of the Septuagint also had my (μου) here.  The BLB version did not (Table5), like the Hebrew apparently (Table6).  But this might be the Holy Spirit pointing to another day when all is more inclusive, even as He indicated that the day Peter preached this sermon was not yet that day.  Today, only those who believe that God has made this Jesus whom you crucified both Lord and Christ,[8] who Repent, and…be baptized in the name of Jesus Christ for the forgiveness of your sins…will receive the gift of the Holy Spirit.  For the promise is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.[9]

Peter continued his quotation: And I will perform wonders in the sky above and miraculous signs on the earth below, blood and fire and clouds of smoke.[10]  But it was by no means verbatim.  He added (Table7 and Table8) the words ἄνω (above), κάτω (below) and σημεῖα (a form of σημεῖον; translated miraculous signs).  I’ll consider some occurrences of forms of σημεῖον in the Gospel narratives in detail.  I’ve grouped these first four together not because they recall the same event but because they reveal a similar attitude toward signs.

Matthew 12:38-42 (NET)

 Mark 8:11, 12 (NET) Luke 11:29-32 (NET)

John 4:46-48 (NET)
Now he[11] came again to Cana in Galilee where he had made the water wine.  In Capernaum there was a certain royal official whose son was sick.
Then some of the experts in the law along with some Pharisees answered him,[12] “Teacher, we want to see a sign (σημεῖον) from you.” Then the Pharisees came and began to argue with Jesus, asking for a sign (σημεῖον) from heaven to test him. When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him[13] to come down and heal his son, who was about to die.
But he answered them, “An evil and adulterous generation asks for a sign (σημεῖον), but no sign (σημεῖον) will be given to it except the sign (σημεῖον) of the prophet Jonah. Sighing deeply in his spirit he said, “Why does this generation look for[14] a sign (σημεῖον)?  I tell you the truth, no sign (σημεῖον) will be given to this generation.” As the crowds were increasing, Jesus began to say, “This generation is a wicked generation; it looks for[15] a sign (σημεῖον), but no sign (σημεῖον) will be given to it except the sign (σημεῖον) of Jonah.[16] So Jesus said to him, “Unless you people see signs (σημεῖα, a form of σημεῖον) and wonders you will never believe!”
For just as Jonah was in the belly of the huge fish for three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights. For just as Jonah became a sign (σημεῖον) to the people of Nineveh, so the Son of Man will be a sign to this generation.
The people of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them – and now, something greater than Jonah is here! The queen of the South will rise up at the judgment with the people of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon[17] – and now, something greater than Solomon is here!
The queen of the South will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon[18] – and now, something greater than Solomon is here! The people of Nineveh[19] will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them – and now, something greater than Jonah is here!

Despite this apparently negative attitude the royal official persisted in John’s Gospel narrative: “Sir (κύριε, a form of κύριος),” the official said to him, “come down before my child dies.”[20]  Despite his apparently negative attitude Jesus responded graciously to the royal official’s faith (John 4:50-54 NET):

“Go home; your son will live.”[21]  The man believed (ἐπίστευσεν, a form of πιστεύω) the word that[22] Jesus[23] spoke to him, and set off for home.

While he was on his way down, his slaves met him and told him[24] that his son was going to live.  So he asked them the time when his condition began to improve, and[25] they told[26] him, “Yesterday[27] at one o’clock in the afternoon the fever left him.”  Then the father realized that it was the very time Jesus had said to him,[28] “Your son will live,” and he himself believed (ἐπίστευσεν, a form of πιστεύω) along with his entire household.  Jesus did this[29] as his second miraculous sign (σημεῖον) when he returned from Judea to Galilee.

The first[30] of [Jesus’] miraculous signs (σημείων, another form of σημεῖον) was turning water to wine (John 2:1-10) in Cana of Galilee.  In this way he revealed his glory, and his disciples believed (ἐπίστευσαν, another form of πιστεύω) in him.[31]  Jesus’ negative attitude seems to have been expressed when signs were sought as a reason to disbelieve (Matthew 16:1-4 NET):

Now when the Pharisees and Sadducees came to test (πειράζοντες, a form of πειράζω) Jesus, they asked him to show them a sign (σημεῖον) from heaven.  He said, “When evening comes you say, ‘It will be fair weather, because the sky is red,’ and in the morning, ‘It will be stormy today, because the sky is red and darkening.’[32]  You know how to judge correctly the appearance of the sky, but you cannot evaluate the signs (σημεῖα, a form of σημεῖον) of the times.  A wicked and adulterous generation asks for a sign (σημεῖον), but no sign (σημεῖον) will be given to it except the sign (σημεῖον) of Jonah.”[33]  Then he left them and went away.

Here is another example to clarify the point: Jesus was casting out a demon that was mute.  When the demon had gone out, the man who had been mute began to speak, and the crowds were amazed.  But some of them said, “By the power of Beelzebul, the[34] ruler of demons, he casts out demons.” Others, to test (πειράζοντες, a form of πειράζω) him, began asking for a sign (σημεῖον) from heaven.[35]

Though πειράζοντες (test) here was exactly the same word as the Pharisees’ and Sadducees’ test, Jesus didn’t respond to it as if it signified the same disbelief.  In fact, He responded as if their πειράζοντες was the δοκιμάζετε John instructed believers to do (1 John 4:1-3 NET):

Dear friends, do not believe (πιστεύετε, another form of πιστεύω) every spirit, but test (δοκιμάζετε, a form of δοκιμάζω) the spirits to determine if they are from God, because many false prophets have gone out into the world.  By this you know[36] the Spirit of God: Every spirit that confesses Jesus as the Christ who has come in the flesh is from God, but every spirit that does not confess Jesus[37] is not from God, and this is the spirit of the antichrist, which you have heard is coming, and now is already in the world.

Recognizing the confusion the antichrists who claimed that Jesus cast out demons by the power of Beelzebul, the ruler of demons created, He clarified the meaning of the sign of casting out a demon rather than describing those who sought a sign from heaven as a wicked and adulterous generation (Luke 11:17-22 NET):

But Jesus, realizing their thoughts, said to them, “Every kingdom divided against itself is destroyed, and a divided household falls.  So if Satan too is divided against himself, how will his kingdom stand?  I ask you this because you claim that I cast out demons by Beelzebul.  Now if I[38] cast out demons by Beelzebul, by whom do your sons cast them out?  Therefore they will be your judges.  But if I cast out demons by the finger of God, then the kingdom of God has already overtaken you.  When a strong man, fully armed, guards his own palace, his possessions are safe.  But when a[39] stronger man attacks and conquers him, he takes away the first man’s armor on which the man relied and divides up his plunder.

John, who heard Jesus’ explanation as a young man and clearly understood it as an old man, continued (1 John 4:4-6 NET):

You are from God, little children, and have conquered them, because the one who is in you is greater than the one who is in the world.  They are from the world; therefore they speak from the world’s perspective and the world listens to them.  We are from God; the person who knows God listens to us, but whoever is not from God does not listen to us.  By this we know the Spirit of truth and the spirit of deceit.

Though all four Gospel narratives recognized this tension with signs, John seemed to spend the most time explaining and resolving it in faith.  Now while Jesus was in Jerusalem[40] at the feast of the Passover, many people believed (ἐπίστευσαν, another form of πιστεύω) in his name because they saw the miraculous signs (σημεῖα, a form of σημεῖον) he was doing.  But Jesus[41] would not entrust (ἐπίστευεν, another form of πιστεύω) himself[42] to them, because he knew (γινώσκειν, a form of γινώσκω) all people.  He did not need anyone to testify about man, for he knew (ἐγίνωσκεν, another form of γινώσκω) what was in man.[43]

Jesus’ knowledge of humanity (ἀνθρώπου and ἀνθρώπῳ, forms of ἄνθρωπος) was evident in his response to Nicodemus: Now a certain man, a Pharisee named Nicodemus, who was a member of the Jewish ruling council, came to Jesus at night and said to him, “Rabbi, we know that you are a teacher who has come from God.  For no one could perform the miraculous signs (σημεῖα, a form of σημεῖον) that you do unless God is with him [Table].”  Jesus replied, “I tell you the solemn truth, unless a person is born from above, he cannot see the kingdom of God [Table].”[44]  Though I wouldn’t call Jesus’ response “unconscionable rudeness” any more, it is still a long way from, “Thanks a lot, I’m glad you noticed.”

A[45] large crowd was following him because they were observing[46] the[47] miraculous signs (σημεῖα, a form of σημεῖον) he was performing on the sick.[48]  While free healthcare could attract a crowd, it was a free lunch that almost incited a popular coup.  Now when the people saw the miraculous sign (σημεῖον) that Jesus[49] performed (John 6:3-13), they began to say to one another, “This is certainly the Prophet who is to come into the world.”  Then Jesus, because he knew they were going to come and seize him by force to make him[50] king, withdrew again up the mountainside alone.[51]

Undeterred they chased Him back across the lake (John 6:26-40 NET):

Jesus replied, “I tell you the solemn truth, you are looking for me not because you saw miraculous signs (σημεῖα, a form of σημεῖον), but because you ate all the loaves of bread you wanted.  Do not work for the food that disappears, but for the food that remains to eternal life – the food which the Son of Man will give to you.  For God the Father has put his seal of approval on him.”

So then they said to him, “What must we do[52] to accomplish the deeds God requires?”  Jesus[53] replied, “This is the deed God requires – to believe[54] in the one whom he sent.”  So they said to him, “Then what miraculous sign (σημεῖον) will you perform, so that we may see it and believe you?  What will you do?  Our ancestors ate the manna in the wilderness, just as it is written, ‘He gave them bread from heaven to eat.’”

Then Jesus told them, “I tell you the solemn truth, it is not Moses[55] who has given you the bread from heaven, but my Father is giving you the true bread from heaven.  For the bread of God is the one who comes down from heaven and gives life to the world.”  So they said to him, “Sir, give us this bread all the time!”

Jesus[56] said to them, “I am the bread of life.  The one who comes to me[57] will never go hungry, and the one who believes (πιστεύων, another form of πιστεύω) in me will never be thirsty.[58]  But I told you that you have seen me and still do not believe (πιστεύετε, another form of πιστεύω).  Everyone whom the Father gives me will come to me, and the one who comes to me[59] I will never send away.  For I have come down from[60] heaven not to do my own will but the will of the one who sent me.  Now this is the[61] will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up at the last day.  For[62] this is the will of my Father[63] – for everyone who looks on the Son and believes (πιστεύων, another form of πιστεύω) in him to have eternal life, and I will raise him up at the last day.”

Yet many of the crowd believed (ἐπίστευσαν, another form of πιστεύω) in him and said, “Whenever the[64] Christ comes, he won’t[65] perform more miraculous signs[66] (σημεῖα, a form of σημεῖον) than this man did, will he?”[67]  Then some of the Pharisees began to say, “This man is not from God,[68] because he does not observe the Sabbath.”  But[69] others said, “How can a man who is a sinner perform such miraculous signs (σημεῖα, a form of σημεῖον)?”  Thus there was a division among them.[70]

Jesus went back across the Jordan River again to the place where John had been baptizing at an earlier time, and he stayed there.  Many came to him and began to say, “John performed no miraculous sign (σημεῖον), but everything John said about this man was true!”  And many believed (ἐπίστευσαν, another form of πιστεύω) in Jesus there.[71]  Then many of the people, who had come with Mary[72] and had seen the things Jesus[73] did (John 11:17-44), believed (ἐπίστευσαν, another form of πιστεύω) in him.  But some of them went to the Pharisees and reported[74] to them what Jesus[75] had done.  So the chief priests and the Pharisees called the council together and said, “What are we doing?  For this man is performing many miraculous signs (σημεῖα, a form of σημεῖον).  If we allow him to go on in this way, everyone will believe (πιστεύσουσιν, another form of πιστεύω) in him, and the Romans will come and take away our sanctuary and our nation.”[76]

So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it.  Because they had heard[77] that Jesus had performed this miraculous sign (σημεῖον), the crowd went out to meet him.  Thus the Pharisees said[78] to one another, “You see that you can do nothing.  Look, the world has run off after him!”[79]  Although Jesus had performed so many miraculous signs (σημεῖα, a form of σημεῖον) before them, they still refused to believe (ἐπίστευον, another form of πιστεύω) in him, so that the word of Isaiah the prophet would be fulfilled.  He said, “Lord, who has believed (ἐπίστευσεν, a form of πιστεύω) our message, and to whom has the arm of the Lord been revealed?”  For this reason they could not believe (πιστεύειν, another form of πιστεύω), because again Isaiah said, “He has blinded their eyes and hardened[80] their heart, so that they would not see with their eyes and understand with their heart, and turn[81] to me, and I would heal them.”[82]

The implication is that under more normal circumstances, if they had not been hardened, they would have believed the σημεῖα.  But they were hardened for my benefit.  For I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: A partial hardening has happened to Israel until the full number of the Gentiles has come in.[83]  Still, there was a remnant chosen by grace (χάριτος, a form of χάρις):[84] even among the rulers many believed (ἐπίστευσαν, another form of πιστεύω) in him, but because of the Pharisees they would not confess Jesus to be the Christ, so that they would not be put out of the synagogue.  For they loved praise from men more than praise from God.[85]

John concluded (John 20:30, 31 NET):

Now Jesus performed many other miraculous signs (σημεῖα, a form of σημεῖον) in the presence of the[86] disciples, which are not recorded in this book.  But these are recorded so that you may believe (πιστεύητε, another form of πιστεύω) that Jesus[87] is the Christ, the Son of God, and that by believing (πιστεύοντες, another form of πιστεύω) you may have life in his name.

I’ll pick this up in another essay.  Tables comparing Numbers 11:29 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, the Greek of Acts 2:17; 2:18; 2:19 with the Septuagint and the English translations of Joel 3:1 (2:28); 3:2 (2:29); 3:3 (2:30) from Hebrew and Greek, and comparisons of the NET and KJV in Matthew 12:38; 12:42; Mark 8:12; Luke 11:29; 11:31, 32; John 4:46, 47; 4:50-54; 2:11; Matthew 16:3, 4; Luke 11:15; 1 John 4:2, 3; Luke 11:20; 11:22; John 2:23, 24; 6:2; 6:14, 15; 6:28, 29; 6:32; 6:35; 6:37-40; 7:31; 9:16; 11:45, 46; 12:18, 19; 12:40 and 20:30, 31 follow.

Numbers 11:29 (Septuagint BLB)

Numbers 11:29 (Septuagint Elpenor)
καὶ εἶπεν αὐτῷ Μωυσῆς μὴ ζηλοῖς σύ μοι καὶ τίς δῴη πάντα τὸν λαὸν κυρίου προφήτας ὅταν δῷ κύριος τὸ πνεῦμα αὐτοῦ ἐπ᾽ αὐτούς καὶ εἶπε Μωυσῆς αὐτῷ· μὴ ζηλοῖς ἐμέ; καὶ τίς δῴη πάντα τὸν λαὸν Κυρίου προφήτας, ὅταν δῷ Κύριος τὸ πνεῦμα αὐτοῦ ἐπ’ αὐτούς

From Hebrew

 From Greek
Numbers 11:29 (Tanakh) Numbers 11:29 (KJV) Numbers 11:29 (NETS)

Numbers 11:29 (Elpenor English)
And Moses said unto him: ‘Art thou jealous for my sake? would that all HaShem’S people were prophets, that HaShem would put His spirit upon them!’ And Moses said unto him, Enviest thou for my sake? would God that all the Lord’S people were prophets, and that the Lord would put his spirit upon them! And Moyses said to him, “Are you really jealous for me?  And who might grant that all the Lord’s people be prophets, when the Lord grants his spirit upon them?” And Moses said to him, Art thou jealous on my account? and would that all the Lord’s people were prophets; whenever the Lord shall put his spirit upon them.

Acts 2:17 (NET parallel Greek)

 Joel 2:28 (Septuagint BLB)

Joel 3:1 (Septuagint Elpenor)
καὶ ἔσται ἐν ταῖς ἐσχάταις ἡμέραις, λέγει ὁ θεός, ἐκχεῶ ἀπὸ τοῦ πνεύματος μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται καὶ οἱ πρεσβύτεροι ὑμῶν ἐνυπνίοις ἐνυπνιασθήσονται καὶ ἔσται μετὰ ταῦτα καὶ ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν καὶ οἱ πρεσβύτεροι ὑμῶν ἐνύπνια ἐνυπνιασθήσονται καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται ΚΑΙ ἔσται μετὰ ταῦτα καὶ ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν, καὶ οἱ πρεσβύτεροι ὑμῶν ἐνύπνια ἐνυπνιασθήσονται, καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται

From Hebrew

 From Greek
Joel 3:1 (Tanakh) Joel 2:28 (KJV) Joel 2:28 (NETS)

Joel 3:1 (Elpenor English)
And it shall come to pass afterward, that I will pour out My spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And it shall be after these things, I will pour out my spirit on all flesh, and your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions. And it shall come to pass afterward, that I will pour out of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions.

Acts 2:18 (NET parallel Greek)

 Joel 2:29 (Septuagint BLB)

Joel 3:2 (Septuagint Elpenor)
καί γε ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματος μου, καὶ προφητεύσουσιν καὶ ἐπὶ τοὺς δούλους καὶ ἐπὶ τὰς δούλας ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου καὶ ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου

From Hebrew

 From Greek
Joel 3:2 (Tanakh) Joel 2:29 (KJV) Joel 2:29 (NETS)

Joel 3:2 (Elpenor English)
And also upon the servants and upon the handmaids in those days will I pour out My spirit. And also upon the servants and upon the handmaids in those days will I pour out my spirit. Even on the male and female slaves, in those days I will pour out my spirit. And on my servants and on [my] handmaids in those days will I pour out of my Spirit.

Acts 2:19 (NET parallel Greek)

 Joel 2:30 (Septuagint BLB)

Joel 3:3 (Septuagint Elpenor)
καὶ δώσω τέρατα ἐν τῷ οὐρανῷ ἄνω καὶ σημεῖα ἐπὶ τῆς γῆς κάτω, αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ καὶ δώσω τέρατα ἐν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ καὶ δώσω τέρατα ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς, αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ

From Hebrew

 From Greek
Joel 3:3 (Tanakh) Joel 2:30 (KJV) Joel 2:30 (NETS)

Joel 3:3 (Elpenor English)
And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. I will give portents in the sky and on earth: blood and fire and the vapor of smoke. And I will shew wonders in heaven, and upon the earth, blood, and fire, and vapor of smoke.
Matthew 12:38 (NET)

Matthew 12:38 (KJV)
Then some of the experts in the law along with some Pharisees answered him, “Teacher, we want to see a sign from you.” Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τότε ἀπεκρίθησαν αὐτῷ τινες τῶν γραμματέων καὶ Φαρισαίων λέγοντες· διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν τοτε απεκριθησαν τινες των γραμματεων και φαρισαιων λεγοντες διδασκαλε θελομεν απο σου σημειον ιδειν τοτε απεκριθησαν τινες των γραμματεων και φαρισαιων λεγοντες διδασκαλε θελομεν απο σου σημειον ιδειν
Matthew 12:42 (NET)

Matthew 12:42 (KJV)
The queen of the South will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon – and now, something greater than Solomon is here! The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν, ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος, καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε βασιλισσα νοτου εγερθησεται εν τη κρισει μετα της γενεας ταυτης και κατακρινει αυτην οτι ηλθεν εκ των περατων της γης ακουσαι την σοφιαν σολομωντος και ιδου πλειον σολομωντος ωδε βασιλισσα νοτου εγερθησεται εν τη κρισει μετα της γενεας ταυτης και κατακρινει αυτην οτι ηλθεν εκ των περατων της γης ακουσαι την σοφιαν σολομωνος και ιδου πλειον σολομωνος ωδε

Mark 8:12 (NET)

Mark 8:12 (KJV)
Sighing deeply in his spirit he said, “Why does this generation look for a sign?  I tell you the truth, no sign will be given to this generation.” And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἀναστενάξας τῷ πνεύματι αὐτοῦ λέγει· τί ἡ γενεὰ αὕτη ζητεῖ σημεῖον; ἀμὴν λέγω |ὑμῖν|, εἰ δοθήσεται τῇ γενεᾷ ταύτῃ σημεῖον και αναστεναξας τω πνευματι αυτου λεγει τι η γενεα αυτη σημειον επιζητει αμην λεγω υμιν ει δοθησεται τη γενεα ταυτη σημειον και αναστεναξας τω πνευματι αυτου λεγει τι η γενεα αυτη σημειον επιζητει αμην λεγω υμιν ει δοθησεται τη γενεα ταυτη σημειον

Luke 11:29 (NET)

Luke 11:29 (KJV)
As the crowds were increasing, Jesus began to say, “This generation is a wicked generation; it looks for a sign, but no sign will be given to it except the sign of Jonah. And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τῶν δὲ ὄχλων ἐπαθροιζομένων ἤρξατο λέγειν· ἡ γενεὰ αὕτη γενεὰ πονηρά ἐστιν· σημεῖον ζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον Ἰωνᾶ των δε οχλων επαθροιζομενων ηρξατο λεγειν η γενεα αυτη πονηρα εστιν σημειον επιζητει και σημειον ου δοθησεται αυτη ει μη το σημειον ιωνα του προφητου των δε οχλων επαθροιζομενων ηρξατο λεγειν η γενεα αυτη πονηρα εστιν σημειον επιζητει και σημειον ου δοθησεται αυτη ει μη το σημειον ιωνα του προφητου

Luke 11:31, 32 (NET)

Luke 11:31, 32 (KJV)
The queen of the South will rise up at the judgment with the people of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, something greater than Solomon is here! The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῶν ἀνδρῶν τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτούς, ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος, καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε βασιλισσα νοτου εγερθησεται εν τη κρισει μετα των ανδρων της γενεας ταυτης και κατακρινει αυτους οτι ηλθεν εκ των περατων της γης ακουσαι την σοφιαν σολομωντος και ιδου πλειον σολομωντος ωδε βασιλισσα νοτου εγερθησεται εν τη κρισει μετα των ανδρων της γενεας ταυτης και κατακρινει αυτους οτι ηλθεν εκ των περατων της γης ακουσαι την σοφιαν σολομωνος και ιδου πλειον σολομωνος ωδε
The people of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them – and now, something greater than Jonah is here! The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἄνδρες Νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν· ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ, καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε ανδρες νινευι αναστησονται εν τη κρισει μετα της γενεας ταυτης και κατακρινουσιν αυτην οτι μετενοησαν εις το κηρυγμα ιωνα και ιδου πλειον ιωνα ωδε ανδρες νινευι αναστησονται εν τη κρισει μετα της γενεας ταυτης και κατακρινουσιν αυτην οτι μετενοησαν εις το κηρυγμα ιωνα και ιδου πλειον ιωνα ωδε

John 4:46, 47 (NET)

John 4:46, 47 (KJV)
Now he came again to Cana in Galilee where he had made the water wine.  In Capernaum there was a certain royal official whose son was sick. So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
῏Ηλθεν οὖν πάλιν εἰς τὴν Κανὰ τῆς Γαλιλαίας, ὅπου ἐποίησεν τὸ ὕδωρ οἶνον. Καὶ ἦν τις βασιλικὸς οὗ ὁ υἱὸς ἠσθένει ἐν Καφαρναούμ ηλθεν ουν ο ιησους παλιν εις την κανα της γαλιλαιας οπου εποιησεν το υδωρ οινον και ην τις βασιλικος ου ο υιος ησθενει εν καπερναουμ ηλθεν ουν παλιν ο ιησους εις την κανα της γαλιλαιας οπου εποιησεν το υδωρ οινον και ην τις βασιλικος ου ο υιος ησθενει εν καπερναουμ
When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him to come down and heal his son, who was about to die. When he heard that Jesus was come out of Judaea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὗτος ἀκούσας ὅτι Ἰησοῦς ἥκει ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν ἀπῆλθεν πρὸς αὐτὸν καὶ ἠρώτα ἵνα καταβῇ καὶ ἰάσηται αὐτοῦ τὸν υἱόν, ἤμελλεν γὰρ ἀποθνῄσκειν ουτος ακουσας οτι ιησους ηκει εκ της ιουδαιας εις την γαλιλαιαν απηλθεν προς αυτον και ηρωτα αυτον ινα καταβη και ιασηται αυτου τον υιον ημελλεν γαρ αποθνησκειν ουτος ακουσας οτι ιησους ηκει εκ της ιουδαιας εις την γαλιλαιαν απηλθεν προς αυτον και ηρωτα αυτον ινα καταβη και ιασηται αυτου τον υιον εμελλεν γαρ αποθνησκειν

John 4:50-54 (NET)

John 4:50-54 (KJV)
Jesus told him, “Go home; your son will live.”  The man believed the word that Jesus spoke to him, and set off for home. Jesus saith unto him, Go thy way; thy son liveth.  And the man believed the word that Jesus had spoken unto him, and he went his way.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λέγει αὐτῷ ὁ Ἰησοῦς· πορεύου, ὁ υἱός σου ζῇ. ἐπίστευσεν ὁ ἄνθρωπος τῷ λόγῳ ὃν εἶπεν αὐτῷ ὁ Ἰησοῦς καὶ ἐπορεύετο λεγει αυτω ο ιησους πορευου ο υιος σου ζη και επιστευσεν ο ανθρωπος τω λογω ω ειπεν αυτω ιησους και επορευετο λεγει αυτω ο ιησους πορευου ο υιος σου ζη και επιστευσεν ο ανθρωπος τω λογω ω ειπεν αυτω ο ιησους και επορευετο
While he was on his way down, his slaves met him and told him that his son was going to live. And as he was now going down, his servants met him, and told him, saying, Thy son liveth.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἤδη δὲ αὐτοῦ καταβαίνοντος οἱ δοῦλοι αὐτοῦ ὑπήντησαν αὐτῷ λέγοντες ὅτι ὁ παῖς αὐτοῦ ζῇ ηδη δε αυτου καταβαινοντος οι δουλοι αυτου απηντησαν αυτω και απηγγειλαν λεγοντες οτι ο παις σου ζη ηδη δε αυτου καταβαινοντος οι δουλοι αυτου απηντησαν αυτω και απηγγειλαν λεγοντες οτι ο παις σου ζη
So he asked them the time when his condition began to improve, and they told him, “Yesterday at one o’clock in the afternoon the fever left him.” Then inquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐπύθετο οὖν τὴν ὥραν παρ᾿ αὐτῶν ἐν ᾗ κομψότερον ἔσχεν· εἶπαν οὖν αὐτῷ ὅτι ἐχθὲς ὥραν ἑβδόμην ἀφῆκεν αὐτὸν ὁ πυρετός επυθετο ουν παρ αυτων την ωραν εν η κομψοτερον εσχεν και ειπον αυτω οτι χθες ωραν εβδομην αφηκεν αυτον ο πυρετος επυθετο ουν παρ αυτων την ωραν εν η κομψοτερον εσχεν και ειπον αυτω οτι χθες ωραν εβδομην αφηκεν αυτον ο πυρετος
Then the father realized that it was the very time Jesus had said to him, “Your son will live,” and he himself believed along with his entire household. So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἔγνω οὖν ὁ πατὴρ ὅτι [ἐν] ἐκείνῃ τῇ ὥρᾳ ἐν ᾗ εἶπεν αὐτῷ ὁ Ἰησοῦς· ὁ υἱός σου ζῇ, καὶ ἐπίστευσεν αὐτὸς καὶ ἡ οἰκία αὐτοῦ ὅλη εγνω ουν ο πατηρ οτι εν εκεινη τη ωρα εν η ειπεν αυτω ο ιησους οτι ο υιος σου ζη και επιστευσεν αυτος και η οικια αυτου ολη εγνω ουν ο πατηρ οτι εν εκεινη τη ωρα εν η ειπεν αυτω ο ιησους οτι ο υιος σου ζη και επιστευσεν αυτος και η οικια αυτου ολη
Jesus did this as his second miraculous sign when he returned from Judea to Galilee. This is again the second miracle that Jesus did, when he was come out of Judaea into Galilee.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τοῦτο [δὲ] πάλιν δεύτερον σημεῖον ἐποίησεν ὁ Ἰησοῦς ἐλθὼν ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν τουτο παλιν δευτερον σημειον εποιησεν ο ιησους ελθων εκ της ιουδαιας εις την γαλιλαιαν τουτο παλιν δευτερον σημειον εποιησεν ο ιησους ελθων εκ της ιουδαιας εις την γαλιλαιαν
John 2:11 (NET) John 2:11 (KJV)
Jesus did this as the first of his miraculous signs, in Cana of Galilee. In this way he revealed his glory, and his disciples believed in him. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ταύτην ἐποίησεν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανὰ τῆς Γαλιλαίας καὶ ἐφανέρωσεν τὴν δόξαν αὐτοῦ, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ ταυτην εποιησεν την αρχην των σημειων ο ιησους εν κανα της γαλιλαιας και εφανερωσεν την δοξαν αυτου και επιστευσαν εις αυτον οι μαθηται αυτου ταυτην εποιησεν την αρχην των σημειων ο ιησους εν κανα της γαλιλαιας και εφανερωσεν την δοξαν αυτου και επιστευσαν εις αυτον οι μαθηται αυτου
Matthew 16:3, 4 (NET) Matthew 16:3, 4 (KJV)
and in the morning, ‘It will be stormy today, because the sky is red and darkening.’  You know how to judge correctly the appearance of the sky, but you cannot evaluate the signs of the times. And in the morning, It will be foul weather to day: for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ πρωΐ· σήμερον χειμών, πυρράζει γὰρ στυγνάζων ὁ οὐρανός. τὸ μὲν πρόσωπον τοῦ οὐρανοῦ γινώσκετε διακρίνειν, τὰ δὲ σημεῖα τῶν καιρῶν οὐ δύνασθε;] και πρωι σημερον χειμων πυρραζει γαρ στυγναζων ο ουρανος υποκριται το μεν προσωπον του ουρανου γινωσκετε διακρινειν τα δε σημεια των καιρων ου δυνασθε και πρωι σημερον χειμων πυρραζει γαρ στυγναζων ο ουρανος υποκριται το μεν προσωπον του ουρανου γινωσκετε διακρινειν τα δε σημεια των καιρων ου δυνασθε
A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.”  Then he left them and went away. A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον Ἰωνᾶ. καὶ καταλιπὼν αὐτοὺς ἀπῆλθεν γενεα πονηρα και μοιχαλις σημειον επιζητει και σημειον ου δοθησεται αυτη ει μη το σημειον ιωνα του προφητου και καταλιπων αυτους απηλθεν γενεα πονηρα και μοιχαλις σημειον επιζητει και σημειον ου δοθησεται αυτη ει μη το σημειον ιωνα του προφητου και καταλιπων αυτους απηλθεν
Luke 11:15 (NET) Luke 11:15 (KJV)
But some of them said, “By the power of Beelzebul, the ruler of demons, he casts out demons.” But some of them said, He casteth out devils through Beelzebub the chief of the devils.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τινὲς δὲ ἐξ αὐτῶν εἶπον· ἐν Βεελζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια τινες δε εξ αυτων ειπον εν βεελζεβουλ αρχοντι των δαιμονιων εκβαλλει τα δαιμονια τινες δε εξ αυτων ειπον εν βεελζεβουλ αρχοντι των δαιμονιων εκβαλλει τα δαιμονια
1 John 4:2, 3 (NET) 1 John 4:2, 3 (KJV)
By this you know the Spirit of God: Every spirit that confesses Jesus as the Christ who has come in the flesh is from God, Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα ἐκ τοῦ θεοῦ ἐστιν εν τουτω γινωσκετε το πνευμα του θεου παν πνευμα ο ομολογει ιησουν χριστον εν σαρκι εληλυθοτα εκ του θεου εστιν εν τουτω γινωσκεται το πνευμα του θεου παν πνευμα ο ομολογει ιησουν χριστον εν σαρκι εληλυθοτα εκ του θεου εστιν
but every spirit that does not confess Jesus is not from God, and this is the spirit of the antichrist, which you have heard is coming, and now is already in the world. And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν· καὶ τοῦτο ἐστιν τὸ τοῦ ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη και παν πνευμα ο μη ομολογει τον ιησουν χριστον εν σαρκι εληλυθοτα εκ του θεου ουκ εστιν και τουτο εστιν το του αντιχριστου ο ακηκοατε οτι ερχεται και νυν εν τω κοσμω εστιν ηδη και παν πνευμα ο μη ομολογει ιησουν χριστον εν σαρκι εληλυθοτα εκ του θεου ουκ εστιν και τουτο εστιν το του αντιχριστου ο ακηκοατε οτι ερχεται και νυν εν τω κοσμω εστιν ηδη
Luke 11:20 (NET) Luke 11:20 (KJV)
But if I cast out demons by the finger of God, then the kingdom of God has already overtaken you. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰ δὲ ἐν δακτύλῳ θεοῦ [ἐγὼ] ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ᾿ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ ει δε εν δακτυλω θεου εκβαλλω τα δαιμονια αρα εφθασεν εφ υμας η βασιλεια του θεου ει δε εν δακτυλω θεου εκβαλλω τα δαιμονια αρα εφθασεν εφ υμας η βασιλεια του θεου
Luke 11:22 (NET) Luke 11:22 (KJV)
But when a stronger man attacks and conquers him, he takes away the first man’s armor on which the man relied and divides up his plunder. But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐπὰν δὲ ἰσχυρότερος αὐτοῦ ἐπελθὼν νικήσῃ αὐτόν, τὴν πανοπλίαν αὐτοῦ αἴρει ἐφ᾿ ᾗ ἐπεποίθει καὶ τὰ σκῦλα αὐτοῦ διαδίδωσιν επαν δε ο ισχυροτερος αυτου επελθων νικηση αυτον την πανοπλιαν αυτου αιρει εφ η επεποιθει και τα σκυλα αυτου διαδιδωσιν επαν δε ο ισχυροτερος αυτου επελθων νικηση αυτον την πανοπλιαν αυτου αιρει εφ η επεποιθει και τα σκυλα αυτου διαδιδωσιν
John 2:23, 24 (NET) John 2:23, 24 (KJV)
Now while Jesus was in Jerusalem at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ὡς δὲ ἦν ἐν τοῖς Ἱεροσολύμοις ἐν τῷ πάσχα ἐν τῇ ἑορτῇ, πολλοὶ ἐπίστευσαν εἰς τὸ ὄνομα αὐτοῦ θεωροῦντες αὐτοῦ τὰ σημεῖα ἃ ἐποίει ως δε ην εν ιεροσολυμοις εν τω πασχα εν τη εορτη πολλοι επιστευσαν εις το ονομα αυτου θεωρουντες αυτου τα σημεια α εποιει ως δε ην εν τοις ιεροσολυμοις εν τω πασχα εν τη εορτη πολλοι επιστευσαν εις το ονομα αυτου θεωρουντες αυτου τα σημεια α εποιει
But Jesus would not entrust himself to them, because he knew all people. But Jesus did not commit himself unto them, because he knew all men,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
αὐτὸς δὲ Ἰησοῦς οὐκ ἐπίστευεν αὐτὸν αὐτοῖς διὰ τὸ αὐτὸν γινώσκειν πάντας αυτος δε ο ιησους ουκ επιστευεν εαυτον αυτοις δια το αυτον γινωσκειν παντας αυτος δε ο ιησους ουκ επιστευεν εαυτον αυτοις δια το αυτον γινωσκειν παντας
John 6:2 (NET) John 6:2 (KJV)
A large crowd was following him because they were observing the miraculous signs he was performing on the sick. And a great multitude followed him, because they saw his miracles which he did on them that were diseased.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἠκολούθει δὲ αὐτῷ ὄχλος πολύς, ὅτι ἐθεώρουν τὰ σημεῖα ἃ ἐποίει ἐπὶ τῶν ἀσθενούντων και ηκολουθει αυτω οχλος πολυς οτι εωρων αυτου τα σημεια α εποιει επι των ασθενουντων και ηκολουθει αυτω οχλος πολυς οτι εωρων αυτου τα σημεια α εποιει επι των ασθενουντων
John 6:14, 15 (NET) John 6:14, 15 (KJV)
Now when the people saw the miraculous sign that Jesus performed, they began to say to one another, “This is certainly the Prophet who is to come into the world.” Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οἱ οὖν ἄνθρωποι ἰδόντες |ὃ| ἐποίησεν |σημεῖον| ἔλεγον ὅτι οὗτος ἐστιν ἀληθῶς ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον οι ουν ανθρωποι ιδοντες ο εποιησεν σημειον ο ιησους ελεγον οτι ουτος εστιν αληθως ο προφητης ο ερχομενος εις τον κοσμον οι ουν ανθρωποι ιδοντες ο εποιησεν σημειον ο ιησους ελεγον οτι ουτος εστιν αληθως ο προφητης ο ερχομενος εις τον κοσμον
Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone. When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἰησοῦς οὖν γνοὺς ὅτι μέλλουσιν ἔρχεσθαι καὶ ἁρπάζειν αὐτὸν ἵνα ποιήσωσιν βασιλέα, ἀνεχώρησεν πάλιν εἰς τὸ ὄρος αὐτὸς μόνος ιησους ουν γνους οτι μελλουσιν ερχεσθαι και αρπαζειν αυτον ινα ποιησωσιν αυτον βασιλεα ανεχωρησεν παλιν εις το ορος αυτος μονος ιησους ουν γνους οτι μελλουσιν ερχεσθαι και αρπαζειν αυτον ινα ποιησωσιν αυτον βασιλεα ανεχωρησεν εις το ορος αυτος μονος
John 6:28, 29 (NET) John 6:28, 29 (KJV)
So then they said to him, “What must we do to accomplish the deeds God requires?” Then said they unto him, What shall we do, that we might work the works of God?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἶπον οὖν πρὸς αὐτόν· τί ποιῶμεν ἵνα ἐργαζώμεθα τὰ ἔργα τοῦ θεοῦ ειπον ουν προς αυτον τι ποιουμεν ινα εργαζωμεθα τα εργα του θεου ειπον ουν προς αυτον τι ποιωμεν ινα εργαζωμεθα τα εργα του θεου
Jesus replied, “This is the deed God requires – to believe in the one whom he sent.” Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀπεκρίθη [ὁ] Ἰησοῦς καὶ εἶπεν αὐτοῖς· τοῦτο ἐστιν τὸ ἔργον τοῦ θεοῦ, ἵνα πιστεύητε εἰς ὃν ἀπέστειλεν ἐκεῖνος απεκριθη ο ιησους και ειπεν αυτοις τουτο εστιν το εργον του θεου ινα πιστευσητε εις ον απεστειλεν εκεινος απεκριθη ιησους και ειπεν αυτοις τουτο εστιν το εργον του θεου ινα πιστευσητε εις ον απεστειλεν εκεινος
John 6:32 (NET) John 6:32 (KJV)
Then Jesus told them, “I tell you the solemn truth, it is not Moses who has given you the bread from heaven, but my Father is giving you the true bread from heaven. Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς· ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ Μωϋσῆς |δέδωκεν| ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ, ἀλλ᾿ ὁ πατήρ μου δίδωσιν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν ειπεν ουν αυτοις ο ιησους αμην αμην λεγω υμιν ου μωσης δεδωκεν υμιν τον αρτον εκ του ουρανου αλλ ο πατηρ μου διδωσιν υμιν τον αρτον εκ του ουρανου τον αληθινον ειπεν ουν αυτοις ο ιησους αμην αμην λεγω υμιν ου μωυσης δεδωκεν υμιν τον αρτον εκ του ουρανου αλλ ο πατηρ μου διδωσιν υμιν τον αρτον εκ του ουρανου τον αληθινον
John 6:35 (NET) John 6:35 (KJV)
Jesus said to them, “I am the bread of life.  The one who comes to me will never go hungry, and the one who believes in me will never be thirsty. And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἶπεν αὐτοῖς ὁ Ἰησοῦς· ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· ὁ ἐρχόμενος πρὸς ἐμὲ οὐ μὴ πεινάσῃ, καὶ ὁ πιστεύων εἰς ἐμὲ οὐ μὴ διψήσει πώποτε ειπεν δε αυτοις ο ιησους εγω ειμι ο αρτος της ζωης ο ερχομενος προς με ου μη πειναση και ο πιστευων εις εμε ου μη διψηση πωποτε ειπεν δε αυτοις ο ιησους εγω ειμι ο αρτος της ζωης ο ερχομενος προς με ου μη πειναση και ο πιστευων εις εμε ου μη διψηση πωποτε
John 6:37-40 (NET) John 6:37-40 (KJV)
Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
πᾶν ὃ δίδωσιν μοι ὁ πατὴρ πρὸς ἐμὲ ἥξει, καὶ τὸν ἐρχόμενον πρὸς |ἐμὲ| οὐ μὴ ἐκβάλω ἔξω παν ο διδωσιν μοι ο πατηρ προς εμε ηξει και τον ερχομενον προς με ου μη εκβαλω εξω παν ο διδωσιν μοι ο πατηρ προς εμε ηξει και τον ερχομενον προς με ου μη εκβαλω εξω
For I have come down from heaven not to do my own will but the will of the one who sent me. For I came down from heaven, not to do mine own will, but the will of him that sent me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὅτι καταβέβηκα ἀπὸ τοῦ οὐρανοῦ οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντος με οτι καταβεβηκα εκ του ουρανου ουχ ινα ποιω το θελημα το εμον αλλα το θελημα του πεμψαντος με οτι καταβεβηκα εκ του ουρανου ουχ ινα ποιω το θελημα το εμον αλλα το θελημα του πεμψαντος με
Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up at the last day. And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τοῦτο δέ ἐστιν τὸ θέλημα τοῦ πέμψαντος με, ἵνα πᾶν ὃ δέδωκεν μοι μὴ ἀπολέσω ἐξ αὐτοῦ, ἀλλὰ ἀναστήσω αὐτὸ [ἐν] τῇ ἐσχάτῃ ἡμέρᾳ τουτο δε εστιν το θελημα του πεμψαντος με πατρος ινα παν ο δεδωκεν μοι μη απολεσω εξ αυτου αλλα αναστησω αυτο εν τη εσχατη ημερα τουτο δε εστιν το θελημα του πεμψαντος με πατρος ινα παν ο δεδωκεν μοι μη απολεσω εξ αυτου αλλα αναστησω αυτο εν τη εσχατη ημερα
For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up at the last day.” And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τοῦτο γάρ ἐστιν τὸ θέλημα τοῦ πατρός μου, ἵνα πᾶς ὁ θεωρῶν τὸν υἱὸν καὶ πιστεύων εἰς αὐτὸν ἔχῃ ζωὴν αἰώνιον, καὶ ἀναστήσω αὐτὸν ἐγὼ [ἐν] τῇ ἐσχάτῃ ἡμέρᾳ τουτο δε εστιν το θελημα του πεμψαντος με ινα πας ο θεωρων τον υιον και πιστευων εις αυτον εχη ζωην αιωνιον και αναστησω αυτον εγω τη εσχατη ημερα τουτο δε εστιν το θελημα του πεμψαντος με ινα πας ο θεωρων τον υιον και πιστευων εις αυτον εχη ζωην αιωνιον και αναστησω αυτον εγω τη εσχατη ημερα
John 7:31 (NET) John 7:31 (KJV)
Yet many of the crowd believed in him and said, “Whenever the Christ comes, he won’t perform more miraculous signs than this man did, will he?” And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἐκ τοῦ ὄχλου δὲ πολλοὶ ἐπίστευσαν εἰς αὐτὸν καὶ ἔλεγον· ὁ χριστὸς ὅταν ἔλθῃ μὴ πλείονα σημεῖα ποιήσει ὧν οὗτος ἐποίησεν πολλοι δε εκ του οχλου επιστευσαν εις αυτον και ελεγον οτι ο χριστος οταν ελθη μητι πλειονα σημεια τουτων ποιησει ων ουτος εποιησεν πολλοι δε εκ του οχλου επιστευσαν εις αυτον και ελεγον οτι ο χριστος οταν ελθη μητι πλειονα σημεια τουτων ποιησει ων ουτος εποιησεν
John 9:16 (NET) John 9:16 (KJV)
Then some of the Pharisees began to say, “This man is not from God, because he does not observe the Sabbath.”  But others said, “How can a man who is a sinner perform such miraculous signs?” Thus there was a division among them. Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day.  Others said, How can a man that is a sinner do such miracles? And there was a division among them.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἔλεγον οὖν ἐκ τῶν Φαρισαίων τινές· οὐκ ἔστιν οὗτος παρὰ θεοῦ ὁ ἄνθρωπος, ὅτι τὸ σάββατον οὐ τηρεῖ. ἄλλοι [δὲ] ἔλεγον· πῶς δύναται ἄνθρωπος ἁμαρτωλὸς τοιαῦτα σημεῖα ποιεῖν; καὶ σχίσμα ἦν ἐν αὐτοῖς ελεγον ουν εκ των φαρισαιων τινες ουτος ο ανθρωπος ουκ εστιν παρα του θεου οτι το σαββατον ου τηρει αλλοι ελεγον πως δυναται ανθρωπος αμαρτωλος τοιαυτα σημεια ποιειν και σχισμα ην εν αυτοις ελεγον ουν εκ των φαρισαιων τινες ουτος ο ανθρωπος ουκ εστιν παρα του θεου οτι το σαββατον ου τηρει αλλοι ελεγον πως δυναται ανθρωπος αμαρτωλος τοιαυτα σημεια ποιειν και σχισμα ην εν αυτοις
John 11:45, 46 (NET) John 11:45, 46 (KJV)
Then many of the people, who had come with Mary and had seen the things Jesus did, believed in him. Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Πολλοὶ οὖν ἐκ τῶν Ἰουδαίων οἱ ἐλθόντες πρὸς τὴν Μαριὰμ καὶ θεασάμενοι |ἃ| ἐποίησεν ἐπίστευσαν εἰς αὐτόν πολλοι ουν εκ των ιουδαιων οι ελθοντες προς την μαριαν και θεασαμενοι α εποιησεν ο ιησους επιστευσαν εις αυτον πολλοι ουν εκ των ιουδαιων οι ελθοντες προς την μαριαν και θεασαμενοι α εποιησεν ο ιησους επιστευσαν εις αυτον
But some of them went to the Pharisees and reported to them what Jesus had done. But some of them went their ways to the Pharisees, and told them what things Jesus had done.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τινὲς δὲ ἐξ αὐτῶν ἀπῆλθον πρὸς τοὺς Φαρισαίους καὶ εἶπαν αὐτοῖς ἃ ἐποίησεν Ἰησοῦς τινες δε εξ αυτων απηλθον προς τους φαρισαιους και ειπον αυτοις α εποιησεν ο ιησους τινες δε εξ αυτων απηλθον προς τους φαρισαιους και ειπον αυτοις α εποιησεν ο ιησους
John 12:18, 19 (NET) John 12:18, 19 (KJV)
Because they had heard that Jesus had performed this miraculous sign, the crowd went out to meet him. For this cause the people also met him, for that they heard that he had done this miracle.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
διὰ τοῦτο [καὶ] ὑπήντησεν αὐτῷ ὁ ὄχλος, ὅτι ἤκουσαν τοῦτο αὐτὸν πεποιηκέναι τὸ σημεῖον δια τουτο και υπηντησεν αυτω ο οχλος οτι ηκουσεν τουτο αυτον πεποιηκεναι το σημειον δια τουτο και υπηντησεν αυτω ο οχλος οτι ηκουσεν τουτο αυτον πεποιηκεναι το σημειον
Thus the Pharisees said to one another, “You see that you can do nothing.  Look, the world has run off after him!” The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
οἱ οὖν Φαρισαῖοι εἶπαν πρὸς ἑαυτούς· θεωρεῖτε ὅτι οὐκ ὠφελεῖτε οὐδέν· ἴδε ὁ κόσμος ὀπίσω αὐτοῦ ἀπῆλθεν οι ουν φαρισαιοι ειπον προς εαυτους θεωρειτε οτι ουκ ωφελειτε ουδεν ιδε ο κοσμος οπισω αυτου απηλθεν οι ουν φαρισαιοι ειπον προς εαυτους θεωρειτε οτι ουκ ωφελειτε ουδεν ιδε ο κοσμος οπισω αυτου απηλθεν
John 12:40 (NET) John 12:40 (KJV)
“He has blinded their eyes and hardened their heart, so that they would not see with their eyes and understand with their heart, and turn to me, and I would heal them.” He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς καὶ ἐπώρωσεν αὐτῶν τὴν καρδίαν, ἵνα μὴ ἴδωσιν τοῖς ὀφθαλμοῖς καὶ νοήσωσιν τῇ καρδίᾳ καὶ στραφῶσιν, καὶ ἰάσομαι αὐτούς τετυφλωκεν αυτων τους οφθαλμους και πεπωρωκεν αυτων την καρδιαν ινα μη ιδωσιν τοις οφθαλμοις και νοησωσιν τη καρδια και επιστραφωσιν και ιασωμαι αυτους τετυφλωκεν αυτων τους οφθαλμους και πεπωρωκεν αυτων την καρδιαν ινα μη ιδωσιν τοις οφθαλμοις και νοησωσιν τη καρδια και επιστραφωσιν και ιασωμαι αυτους
John 20:30, 31 (NET) John 20:30, 31 (KJV)
Now Jesus performed many other miraculous signs in the presence of the disciples, which are not recorded in this book. And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Πολλὰ μὲν οὖν καὶ ἄλλα σημεῖα ἐποίησεν ὁ Ἰησοῦς ἐνώπιον τῶν μαθητῶν , ἃ οὐκ ἔστιν γεγραμμένα ἐν τῷ βιβλίῳ τούτῳ πολλα μεν ουν και αλλα σημεια εποιησεν ο ιησους ενωπιον των μαθητων αυτου α ουκ εστιν γεγραμμενα εν τω βιβλιω τουτω πολλα μεν ουν και αλλα σημεια εποιησεν ο ιησους ενωπιον των μαθητων αυτου α ουκ εστιν γεγραμμενα εν τω βιβλιω τουτω
But these are recorded so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ταῦτα δὲ γέγραπται ἵνα |πιστεύητε| ὅτι Ἰησοῦς ἐστιν ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ, καὶ ἵνα πιστεύοντες ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ ταυτα δε γεγραπται ινα πιστευσητε οτι ο ιησους εστιν ο χριστος ο υιος του θεου και ινα πιστευοντες ζωην εχητε εν τω ονοματι αυτου ταυτα δε γεγραπται ινα πιστευσητε οτι ιησους εστιν ο χριστος ο υιος του θεου και ινα πιστευοντες ζωην εχητε εν τω ονοματι αυτου

[1] 2 Corinthians 1:8b (NET)

[2] Numbers 11:14, 15 (Tanakh)

[3] Numbers 11:17b (Tanakh)

[4] Numbers 11:29b (Tanakh)

[5] Numbers 11:29b (NETS) Table2

[6] Acts 2:17 (NET)

[7] Acts 2:18 (NET)

[8] Acts 2:36b (NET)

[9] Acts 2:38b, 39 (NET)

[10] Acts 2:19 (NET)

[11] The Stephanus Textus Receptus and Byzantine Majority Text had ο ιησους (KJV: Jesus) here.  The NET parallel Greek text and NA28 did not.

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

[13] The Stephanus Textus Receptus and Byzantine Majority Text had αυτον (KJV: him) here.  The NET parallel Greek text and NA28 did not.

[14] The NET parallel Greek text and NA28 had ζητεῖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιζητει.

[15] The NET parallel Greek text and NA28 had ζητεῖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιζητει.

[16] The Stephanus Textus Receptus and Byzantine Majority Text had του προφητου (KJV: the prophet) following Jonah.  The NET parallel Greek text and NA28 did not.

[17] In the NET parallel Greek text, NA28 and Byzantine Majority Text Solomon was spelled Σολομῶνος, and σολομωντος in the Stephanus Textus Receptus.

[18] In the NET parallel Greek text, NA28 and Byzantine Majority Text Solomon was spelled Σολομῶνος, and σολομωντος in the Stephanus Textus Receptus.

[19] The NET parallel Greek text and NA28 had Νινευῖται here, where the Stephanus Textus Receptus and Byzantine Majority Text had νινευι.

[20] John 4:49 (NET)

[21] The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) following will live.  The NET parallel Greek text and NA28 did not.

[22] The NET parallel Greek text and NA28 had ὃν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ω.

[23] The NET parallel Greek text and NA28 had the article ὁ preceding Jesus.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[24] The Stephanus Textus Receptus and Byzantine Majority Text had και απηγγειλαν (KJV: and told him, saying,) here.  The NET parallel Greek text and NA28 did not.

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

[26] The NET parallel Greek text and NA28 had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον (KJV: they said).

[27] The NET parallel Greek text and NA28 had ἐχθὲς here, where the Stephanus Textus Receptus and Byzantine Majority Text had χθες.

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

[29] The NET parallel Greek text and NA28 had δὲ following this.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[30] The Stephanus Textus Receptus and Byzantine Majority Text had the article την here.  The NET parallel Greek text and NA28 did not.

[31] John 2:11 (NET)

[32] The Stephanus Textus Receptus and Byzantine Majority Text had υποκριται (KJV: O ye hypocrites) here.  The NET parallel Greek text and NA28 did not.

[33] The Stephanus Textus Receptus and Byzantine Majority Text had του προφητου (KJV: of the prophet) following Jonah.  The NET parallel Greek text and NA28 did not.

[34] The NET parallel Greek text and NA28 had the article τῷ preceding ruler.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[35] Luke 11:14-16 (NET)

[36] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had γινώσκετε here, where the Byzantine Majority Text had γινωσκεται.

[37] The Stephanus Textus Receptus and Byzantine Majority Text had χριστον εν σαρκι εληλυθοτα (KJV: Christ is come in the flesh) following Jesus.  The NET parallel Greek text and NA28 did not.

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

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

[40] The NET parallel Greek text, NA28 and Byzantine Majority Text had the article τοῖς preceding Jerusalem.  The Stephanus Textus Receptus did not.

[41] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus.  The NET parallel Greek text and NA28 did not.

[42] The NET parallel Greek text and NA28 had αὐτὸν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εαυτον.

[43] John 2:23-25 (NET)

[44] John 3:1-3 (NET)

[45] The NET parallel Greek text and NA28 had δὲ (untranslated) where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).

[46] The NET parallel Greek text and NA28 had ἐθεώρουν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εωρων (KJV: they saw).

[47] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου (KJV: his) here.  The NET parallel Greek text and NA28 did not.

[48] John 6:2 (NET)

[49] The Stephanus Textus Receptus and Byzantine Majority Text had ο ιησους (KJV: Jesus) here.  The NET parallel Greek text and NA28 did not.

[50] The Stephanus Textus Receptus and Byzantine Majority Text had αυτον (KJV: him) here.  The NET parallel Greek text and NA28 did not.

[51] John 6:14, 15 (NET)

[52] The NET parallel Greek text, NA28 and Byzantine Majority Text had ποιῶμεν here, where the Stephanus Textus Receptus had ποιουμεν.

[53] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the article ὁ preceding Jesus.  The Byzantine Majority Text did not.

[54] The NET parallel Greek text and NA28 had πιστεύητε here, where the Stephanus Textus Receptus and Byzantine Majority Text had πιστευσητε.

[55] In the NET parallel Greek text and NA28 Mose was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus and Byzantine Majority Text.

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

[57] The NET parallel Greek text and NA28 had ἐμὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had με.

[58] The NET parallel Greek text and NA28 had διψήσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had διψηση (KJV: shall never thirst).

[59] The NET parallel Greek text and NA28 had ἐμὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had με.

[60] The NET parallel Greek text and NA28 had ἀπὸ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκ.

[61] The Stephanus Textus Receptus and Byzantine Majority Text had πατρος (KJV: Father’s) here.  The NET parallel Greek text and NA28 did not.

[62] The NET parallel Greek text and NA28 had γάρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: And).

[63] The NET parallel Greek text and NA28 had πατρός μου here, where the Stephanus Textus Receptus and Byzantine Majority Text had πεμψαντος με (KJV: of him that sent me).

[64] The Stephanus Textus Receptus and Byzantine Majority Text had οτι preceding the Christ.  The NET parallel Greek text and NA28 did not.

[65] The NET parallel Greek text and NA28 had μὴ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μητι (KJV: will he).

[66] The Stephanus Textus Receptus and Byzantine Majority Text had τουτων (KJV: than these) following signs.  The NET parallel Greek text and NA28 did not.

[67] John 7:31 (NET)

[68] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding God.  The NET parallel Greek text and NA28 did not.

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

[70] John 9:16 (NET)

[71] John 10:40-42 (NET)

[72] In the NET parallel Greek text and NA28 Mary was spelled Μαριὰμ, and μαριαν in the Stephanus Textus Receptus and Byzantine Majority Text.

[73] The Stephanus Textus Receptus and Byzantine Majority Text had ο ιησους (KJV: Jesus) here.  The NET parallel Greek text and NA28 did not.

[74] The NET parallel Greek text and NA28 had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον (KJV: told).

[75] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus.  The NET parallel Greek text and NA28 did not.

[76] John 11:45-48 (NET)

[77] The NET parallel Greek text and NA28 had ἤκουσαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηκουσεν.

[78] The NET parallel Greek text and NA28 had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

[79] John 12:17-19 (NET)

[80] The NET parallel Greek text and NA28 had ἐπώρωσεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had πεπωρωκεν.

[81] The NET parallel Greek text and NA28 had στραφῶσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιστραφωσιν (KJV: be converted).

[82] John 12:37-40 (NET)

[83] Romans 11:25 (NET) Table

[84] Romans 11:5 (NET)

[85] John 12:42, 43 (NET)

[86] The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had αυτου (KJV: his) here.  The NET parallel Greek text did not.

[87] The Stephanus Textus Receptus had the article ο preceding Jesus.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.