{"id":13058,"date":"2019-11-04T09:45:30","date_gmt":"2019-11-04T03:45:30","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=13058"},"modified":"2025-12-29T09:54:23","modified_gmt":"2025-12-29T15:54:23","slug":"to-make-holy-part-7","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=13058","title":{"rendered":"To Make Holy, Part 7"},"content":{"rendered":"

The next form of \u1f01\u03b3\u03b9\u03ac\u03b6\u03c9 I want to consider is found in Jesus\u2019 prayer to his Father: Set them apart<\/em> (\u1f01\u03b3\u03af\u03b1\u03c3\u03bf\u03bd, a form of \u1f01\u03b3\u03b9\u03ac\u03b6\u03c9<\/a>) in the truth; your word is truth<\/em>.[1]<\/sup><\/a>\u00a0 But I\u2019m making a slow pilgrimage through his prayer because I believe I can know<\/a> his holiness <\/em>here.\u00a0 Jesus prayed (John 17:9 NET):<\/p>\n

I am praying on behalf of them. \u00a0I am not praying on behalf of the world, but on behalf of those you have given me, because they belong to you.<\/p><\/blockquote>\n

Translating \u1f10\u03c1\u03c9\u03c4\u1ff6<\/a> pray <\/em>(KJV) at a time when I pray thee <\/em>was a more natural way to make a request sounds different to my ear than I am praying <\/em>today.\u00a0 But now I ask<\/em> (\u1f10\u03c1\u03c9\u03c4\u1ff6, a form of \u1f10\u03c1\u03c9\u03c4\u03ac\u03c9<\/a>) you, lady (not as if I were writing<\/em>[2]<\/sup><\/a> a new commandment to you, but the one we have had from the beginning), that we love one another<\/em>.[3]<\/sup><\/a> \u00a0Yes<\/em>,[4]<\/sup><\/a> I say<\/em> (\u1f10\u03c1\u03c9\u03c4\u1ff6, a form of \u1f10\u03c1\u03c9\u03c4\u03ac\u03c9) also to you, true companion, help them.\u00a0 They have struggled together in the gospel ministry along with me and Clement and my other coworkers, whose names are in the book of life<\/em>.[5]<\/sup><\/a>\u00a0 So the rich man said, \u2018Then I beg<\/em> (\u1f10\u03c1\u03c9\u03c4\u1ff6, a form of \u1f10\u03c1\u03c9\u03c4\u03ac\u03c9) you, father\u2014send Lazarus to my father\u2019s house<\/em>.[6]<\/sup><\/a><\/p>\n

Jesus\u2019 request was made on behalf of those you have given me<\/em>, those who understood<\/a> and had actively received<\/a> the words He gave them.\u00a0 They were further designated here as belonging to the Father.\u00a0 No one can come to me unless the Father who sent me draws him<\/em>, Jesus had said, and I will raise him up at the last day<\/em>.[7]<\/sup><\/a><\/p>\n

Growing up it seemed natural for me to assume that these people (\u03c4\u03bf\u1fd6\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c2<\/a>) were given to Jesus because God knew they would believe that He had sent Him, they would accept the words He gave to them and really understand that Jesus came from the Father.\u00a0 And we know that all things work together for good for those who love God, who are called according to his purpose, because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters<\/em>.[8]<\/sup><\/a><\/p>\n

Now it seems just as natural to assume that they believed that God had sent Jesus, accepted the words He gave to them and really understood that He came from the Father because God predestined <\/em>them to be conformed to the image of his Son<\/em>.\u00a0 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified<\/em>.[9]<\/sup><\/a>\u00a0 This new assumption became natural as I heard Paul\u2019s answer to his own rhetorical question: You will say to me then, \u201cWhy<\/em>[10]<\/sup><\/a> does he still find fault?\u00a0 For who has ever resisted his will<\/em> (\u03b2\u03bf\u03c5\u03bb\u03ae\u03bc\u03b1\u03c4\u03b9<\/a>, a form of \u03b2\u03bf\u03cd\u03bb\u03b7\u03bc\u03b1<\/a>)?\u201d<\/em>[11]<\/sup><\/a><\/p>\n

<\/a>At first, I was so certain that Paul would (or should<\/em>) mount a spirited defense of human desire <\/a><\/em>and exertion<\/a><\/em>, human faith and human obedience predicated on human willpower<\/a> (\u03b8\u03ad\u03bb\u03bf\u03bd\u03c4\u03bf\u03c2<\/a>, a form of \u03b8\u03ad\u03bb\u03c9<\/a>), that I misunderstood his answer (Romans 9:20, 21 NET):<\/p>\n

But who indeed are you\u2014a mere human being\u2014to talk back to God?\u00a0 Does what is molded say to the molder, \u201cWhy have you made me like this?\u201d \u00a0Has the potter no right to make from the same lump of clay one vessel for special use and another for ordinary use?<\/p><\/blockquote>\n

Pastor J.D. Farag<\/a> told a story<\/a> about a woman who approached him at a conference:<\/p>\n

She thanked me for the ABC\u2019s of salvation.\u00a0 She said, \u201cI led my friend to Christ using the ABC\u2019s of salvation.\u201d\u00a0 <\/em><\/p>\n

And by the way, it\u2019s not the only way.\u00a0 It\u2019s just a simple way.\u00a0 If I can do it, you can do it.\u00a0 It\u2019s a simple way to share how to be saved.\u00a0 <\/em><\/p>\n

So she shares with me how that she was able to lead this friend to Christ.\u00a0 And then after she got saved she went to church with her on a Sunday.\u00a0 The very next day her husband murdered her and then killed himself.\u00a0 <\/em><\/p>\n

She\u2019s with the Lord.\u00a0 Maybe I\u2019m just saying I\u2019m never going to stop sharing the gospel and the ABC\u2019s of salvation, because you just don\u2019t know.<\/em><\/p><\/blockquote>\n

Though we called the \u201cABC\u2019s of salvation\u201d the \u201cfour spiritual laws<\/a>,\u201d[12]<\/sup><\/a> this story reminded me of my understanding growing up in church.\u00a0 The woman\u2019s faith in Christ made her a vessel for special use<\/em> (KJV: vessel unto honour<\/em>).\u00a0 Her husband sealed his own fate as a vessel for ordinary use <\/em>(KJV: unto dishonour<\/em>) by murdering his wife and then killing himself.\u00a0 (Had he lived he, too, may have repented and believed the four spiritual laws or the ABC’s of salvation.) \u00a0But behind these human desires and exertions[13]<\/sup><\/a> was another: the first woman\u2019s decision to share the ABC\u2019s of salvation with her friend and the nagging regret that she didn\u2019t do so with her friend\u2019s husband.\u00a0 Though Pastor Farag didn\u2019t go there, I remember fearing that one would answer for this failure and this lost soul<\/a> at the judgment seat of Christ: Woe<\/em>[14]<\/sup><\/a> to me if I do not preach the gospel!<\/em>[15]<\/sup><\/a><\/p>\n

With these beliefs Paul\u2019s description of God as a potter with the right <\/em>(\u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1\u03bd<\/a>, a form of \u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1<\/a>) to make from the same lump of clay one vessel for special use and another for ordinary use<\/em> seemed mostly irrelevant, if not altogether cruel or evil. \u00a0Paul continued (Romans 9:22-24 NET):<\/p>\n

But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction?[16]<\/sup><\/a><\/em> \u00a0And what if he is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory\u2014even us, whom he has called, not only from the Jews but also from the Gentiles?<\/p><\/blockquote>\n

Before I could appreciate the consistency of Paul\u2019s answer I needed to be persuaded that salvation was wholly a work of God\u2014Yours is the kingdom and the power and the glory forever<\/em>[17]<\/sup><\/a>\u2014not of human effort so that no one can boast<\/em>.[18]<\/sup><\/a>\u00a0 To perceive the wisdom of the Holy Spirit\u2019s answer to Paul\u2019s rhetorical question I needed much more persuasion that the righteousness revealed in the gospel<\/a><\/em>, the righteousness of God through the faithfulness of Jesus Christ<\/em>,[19]<\/sup><\/a> was a gift<\/a> <\/em>to be received, not a curse to endure as I mourned the lost \u201cjoys\u201d and past \u201cglories\u201d of sin, or chafed at those around me who still “enjoyed” their sins.<\/p>\n

Let\u2019s face it, I needed a radical renewing<\/a> of my mind before I could appreciate how God\u2019s right to make from the same lump of clay one vessel <\/em>(\u03c3\u03ba\u03b5\u1fe6\u03bf\u03c2<\/a>) for special use<\/em>\u00a0and another for ordinary use <\/em>(\u1f00\u03c4\u03b9\u03bc\u03af\u03b1\u03bd<\/a>, a form of \u1f00\u03c4\u03b9\u03bc\u03af\u03b1<\/a>) is the rationale for a salvation that begins with the temporary housing of an entirely new creation within sinful condemned<\/a> flesh (2 Corinthians 5:17; 4:7; 1 Corinthians 15:42b-44a).<\/p>\n

So then, if anyone is in Christ, he is a new creation; what is old has passed away\u2014look, what is new has come![20]<\/sup><\/a><\/em><\/p>\n

But we have this treasure in clay jars (\u03c3\u03ba\u03b5\u03cd\u03b5\u03c3\u03b9\u03bd<\/a>, another form of \u03c3\u03ba\u03b5\u1fe6\u03bf\u03c2)<\/em>, so that the extraordinary power belongs to God and does not come from us.<\/p>\n

What is sown is perishable, what is raised is imperishable. It is sown in dishonor (\u1f00\u03c4\u03b9\u03bc\u03af\u1fb3<\/a>)<\/em>, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body.<\/p><\/blockquote>\n

It bears mentioning that though the NET translators seemed to distinguish between a vessel for special use<\/em>, objects of wrath<\/em> or mercy <\/em>and clay jars<\/em>, all are forms of \u03c3\u03ba\u03b5\u1fe6\u03bf\u03c2.<\/p>\n\n\n\n\n\n\n\n
Reference<\/td>\nNET<\/td>\nKJV<\/td>\nGreek<\/td>\n<\/tr>\n
Romans 9:21<\/td>\none vessel <\/strong>for special use<\/td>\none vessel <\/strong>unto honour<\/td>\n\u03c3\u03ba\u03b5\u1fe6\u03bf\u03c2<\/a><\/td>\n<\/tr>\n
Romans 9:22<\/td>\nobjects <\/strong>of wrath<\/td>\nvessels <\/strong>of wrath<\/td>\n\u03c3\u03ba\u03b5\u03cd\u03b7<\/a>, a form of \u03c3\u03ba\u03b5\u1fe6\u03bf\u03c2<\/td>\n<\/tr>\n
Romans 9:23<\/td>\nobjects <\/strong>of mercy<\/td>\nvessels <\/strong>of mercy<\/td>\n\u03c3\u03ba\u03b5\u03cd\u03b7, a form of \u03c3\u03ba\u03b5\u1fe6\u03bf\u03c2<\/td>\n<\/tr>\n
2 Corinthians 4:7<\/td>\nclay jars<\/strong><\/td>\nearthen vessels<\/strong><\/td>\n\u03c3\u03ba\u03b5\u03cd\u03b5\u03c3\u03b9\u03bd<\/a>, another form of \u03c3\u03ba\u03b5\u1fe6\u03bf\u03c2<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Everything I have belongs to you, and everything you have belongs to me<\/em>, Jesus\u2019 prayer continued, and I have been glorified by them<\/em>.[21]<\/sup><\/a>\u00a0 The KJV reads: And all mine are thine, and thine are mine; and I am glorified<\/em> (\u03b4\u03b5\u03b4\u03cc\u03be\u03b1\u03c3\u03bc\u03b1\u03b9<\/a>, a form of \u03b4\u03bf\u03be\u03ac\u03b6\u03c9<\/a>) in them<\/em>.[22]<\/sup><\/a>\u00a0 I\u2019m reasonably convinced that the translators of the KJV assumed that Jesus referred still to the men you gave<\/em>[23]<\/sup><\/a> me out of the world<\/em>.[24]<\/sup><\/a>\u00a0 Before I studied \u03c3\u03ba\u03b5\u1fe6\u03bf\u03c2 I was less sure that was the NET translators\u2019 assumption. \u00a0The addition of the word thing <\/em>(Everything<\/em>) reminded me of a song<\/a> we sang when I was young:<\/p>\n

He owns the cattle on a thousand hills,<\/em><\/p>\n

The wealth in every mine;<\/em><\/p>\n

He owns the rivers and the rocks and rills,<\/em><\/p>\n

The sun and stars that shine.<\/em><\/p>\n

Wonderful riches, more than tongue can tell –<\/em><\/p>\n

He is my Father so they’re mine as well;<\/em><\/p>\n

He owns the cattle on a thousand hills –<\/em><\/p>\n

I know that He will care for me.<\/em><\/p><\/blockquote>\n

Now I can see that this listing of wealth was intended as a demonstration of God\u2019s ability to care for me.\u00a0 I didn\u2019t understand it that way then.\u00a0 As a child of the King I thought I was supposed to believe that He would express his care for me as a share of that wealth.\u00a0 I can\u2019t say how often I actually believed that versus how often I thought it was just wishful thinking.\u00a0 It did set the tone, what I thought I should believe, if and when I tried to be a \u201ctrue\u201d believer.\u00a0 He worshiped and served the creation rather than the Creator<\/em>[25]<\/sup><\/a> may be a fair characterization of my religious youth.<\/p>\n

Paul amplified how Jesus could be glorified by<\/em> or in <\/em>those who \u201creally understand that I came from you, and they believed that you sent me<\/em>\u201d[26]<\/sup><\/a> (2 Corinthians 3:1b-3 NET):<\/p>\n

We[27]<\/sup><\/a><\/em> don\u2019t need letters of recommendation to you or from you as some other people do, do we?[28]<\/sup><\/a><\/em> \u00a0You yourselves are our letter, written on our hearts, known and read by everyone, revealing that you are a letter of Christ, delivered by us, written not with ink but by the Spirit of the living God, not on stone tablets but on tablets of human hearts.<\/p><\/blockquote>\n

Paul contrasted the glory of the ministry of the law to that of the ministry of the Spirit<\/em> (\u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03af\u03b1 \u03c4\u03bf\u1fe6 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2), describing the former as the ministry that produced death<\/em> (\u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03af\u03b1 \u03c4\u03bf\u1fe6 \u03b8\u03b1\u03bd\u03ac\u03c4\u03bf\u03c5; KJV: ministration of death<\/em>) or the ministry that produced condemnation <\/em>(\u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03af\u1fb3 \u03c4\u1fc6\u03c2 \u03ba\u03b1\u03c4\u03b1\u03ba\u03c1\u03af\u03c3\u03b5\u03c9\u03c2; KJV: ministration of condemnation<\/em>), and the latter as the ministry that produces<\/em> righteousness<\/a> <\/em>(\u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03af\u03b1 \u03c4\u1fc6\u03c2 \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7\u03c2; KJV: ministration of righteousness<\/em>):<\/p>\n

But if the ministry that produced death\u2014carved in letters on stone tablets\u2014came with glory (\u03b4\u03cc\u03be\u1fc3<\/a>, a form of \u03b4\u03cc\u03be\u03b1<\/a>)<\/em>, so that the Israelites could not keep their eyes fixed on the face of Moses[29]<\/sup><\/a><\/em> because of the glory (\u03b4\u03cc\u03be\u03b1\u03bd<\/a>, another form of \u03b4\u03cc\u03be\u03b1)<\/em> of his face (a glory which was made ineffective), how much more glorious (\u03b4\u03cc\u03be\u1fc3, a form of \u03b4\u03cc\u03be\u03b1)<\/em> will the ministry of the Spirit be? \u00a0For if there was glory (\u03b4\u03cc\u03be\u03b1)<\/em> in the[30]<\/sup><\/a><\/em> ministry that produced condemnation, how much more does the ministry that produces righteousness excel in[31]<\/sup><\/a><\/em> glory (\u03b4\u03cc\u03be\u1fc3, a form of \u03b4\u03cc\u03be\u03b1)<\/em>! \u00a0For indeed, what had been glorious (\u03b4\u03b5\u03b4\u03bf\u03be\u03b1\u03c3\u03bc\u03ad\u03bd\u03bf\u03bd, another form of \u03b4\u03bf\u03be\u03ac\u03b6\u03c9)<\/em> now has no[32]<\/sup><\/a><\/em> glory (\u03b4\u03b5\u03b4\u03cc\u03be\u03b1\u03c3\u03c4\u03b1\u03b9, another form of \u03b4\u03bf\u03be\u03ac\u03b6\u03c9)<\/em> because of[33]<\/sup><\/a><\/em> the tremendously greater glory (\u03b4\u03cc\u03be\u03b7\u03c2<\/a>, another form of \u03b4\u03cc\u03be\u03b1)<\/em> of what replaced it. \u00a0For if what was made ineffective<\/a> came with glory (\u03b4\u03cc\u03be\u03b7\u03c2, another form of \u03b4\u03cc\u03be\u03b1)<\/em>, how much more has what remains come in glory (\u03b4\u03cc\u03be\u1fc3, a form of \u03b4\u03cc\u03be\u03b1)<\/em>![34]<\/sup><\/a><\/em><\/p><\/blockquote>\n

I am no longer in the world<\/em>, Jesus continued, but they<\/em>[35]<\/sup><\/a> are in the world, and I am coming to you.\u00a0 Holy Father, keep them safe in your name that<\/em>[36]<\/sup><\/a> you have given me, so that they may be one just as we are one<\/em>.[37]<\/sup><\/a>\u00a0 The KJV reads: keep through thine own name those whom thou hast given me<\/em>.\u00a0 These appear to be the extremes<\/a> of translating the same Greek text in the former verse to keep consistent with the differences in the next verse:<\/p>\n\n\n\n\n
\n

John 17:12 (NET)<\/p>\n<\/td>\n

\n

John 17:12 (KJV)<\/p>\n<\/td>\n<\/tr>\n

When I was with them I kept them safe and[38]<\/sup><\/a> watched over them in your name that[39]<\/sup><\/a> you have given me. \u00a0Not one of them was lost except the one destined for destruction, so that the scripture could be fulfilled.<\/td>\nWhile I was with them in the world,[40]<\/sup><\/a> I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The singular pronoun \u1fa7<\/a> (NET: that<\/em>) was rendered that you have given me<\/em> and was assumed to refer to your name<\/em>, where the plural pronoun \u03bf\u03c5\u03c2<\/a> (KJV: those<\/em>) was translated those that thou gavest me<\/em> and was assumed to refer to the people God gave to Jesus.\u00a0 I\u2019ll begin to consider the lost son of perdition in another essay<\/a>.\u00a0 The point here as far as I\u2019m concerned was that Jesus asked his Father to give the Holy Spirit to those who accepted Jesus\u2019 words (John 17:13 NET):<\/p>\n

But now I am coming to you, and I am saying these things in the world, so they may experience my joy completed in themselves.<\/p><\/blockquote>\n

Jesus\u2019 joy <\/em>was \u03c7\u03b1\u03c1\u1f70\u03bd<\/a> (a form of \u03c7\u03b1\u03c1\u03ac<\/a>) in Greek.\u00a0 But the fruit of the Spirit is<\/em>…joy <\/em>(\u03c7\u03b1\u03c1\u1f70).[41]<\/sup><\/a>\u00a0 The oneness He asked for those who believed that God had sent Jesus, accepted the words He gave to them and really understood that He came from the Father because God predestined <\/em>them to be conformed to the image of his Son<\/em>, comes through this same indwelling Holy Spirit, as each is led to acknowledge (Galatians 2:20, 21 NET):<\/p>\n

I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. \u00a0So 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.\u00a0 I do not set aside God\u2019s grace, because if righteousness could come through the law, then Christ died for nothing!<\/p><\/blockquote>\n

<\/a>A note (39<\/a>) in the NET indicated that Romans 9:20b was a quote from Isaiah 29:16 and 45:9.\u00a0 Tables comparing the English translations from the Masoretic text and Septuagint follow:<\/p>\n\n\n\n\n\n
\n

Masoretic Text<\/p>\n<\/td>\n

Septuagint<\/td>\n<\/tr>\n
Isaiah 29:16 (Tanakh)<\/td>\nIsaiah 29:16 (NET)<\/td>\nIsaiah 29:16 (NETS)<\/td>\n\n

Isaiah 29:16 (Elpenor English)<\/p>\n<\/td>\n<\/tr>\n

Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?<\/td>\nYour thinking is perverse! \u00a0Should the potter be regarded as clay? \u00a0Should the thing made say about its maker, \u201cHe didn\u2019t make me\u201d? \u00a0Or should the pottery say about the potter, \u201cHe doesn\u2019t understand\u201d?<\/td>\nShall you not be regarded as the potter\u2019s clay?\u00a0 Shall the thing formed say to the one who formed it, \u201cYou did not form me,\u201d or the thing made to the one who made it, \u201cYou made me with no understanding\u201d?<\/td>\nShall ye not be counted as clay of the potter? Shall the thing formed say to him that formed it, Thou didst not form me? or the work to the maker, Thou hast not made me wisely?<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n
\n

Masoretic Text<\/p>\n<\/td>\n

Septuagint<\/td>\n<\/tr>\n
Isaiah 45:9 (Tanakh)<\/td>\nIsaiah 45:9 (NET)<\/td>\nIsaiah 45:9 (NETS)<\/td>\n\n

Isaiah 45:9 (Elpenor English)<\/p>\n<\/td>\n<\/tr>\n

Woe unto him that striveth with his Maker! \u00a0Let the potsherd strive with the potsherds of the earth. \u00a0Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?<\/td>\nOne who argues with his Creator is in grave danger, one who is like a mere shard among the other shards on the ground! \u00a0The clay should not say to the potter, \u201cWhat in the world are you doing? \u00a0Your work lacks skill!\u201d<\/td>\nWhat better thing have I formed like potter\u2019s clay?\u00a0 Shall the plowman plow the earth?\u00a0 Shall the clay say to the potter, \u201cWhat are you doing, since you are not working, nor do you have hands\u201d?<\/td>\nWhat excellent thing have I prepared as clay of the potter? Will the ploughman plough the earth all say? shall the clay say to the potter, What art thou doing that thou dost not work, nor hast hands? shall the thing formed answer him that formed it?<\/strong><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

I compared the Greek of Romans 9:20b to Isaiah 29:16b below:<\/p>\n\n\n\n\n\n\n
\n

<\/a>Romans 9:20b (NET Parallel Greek)<\/p>\n<\/td>\n

Isaiah 29:16b (Septuagint BLB)<\/td>\n\n

Isaiah 29:16b (Septuagint Elpenor)<\/p>\n<\/td>\n<\/tr>\n

\u03bc\u1f74 \u1f10\u03c1\u03b5\u1fd6 \u03c4\u1f78 \u03c0\u03bb\u03ac\u03c3\u03bc\u03b1 \u03c4\u1ff7 \u03c0\u03bb\u03ac\u03c3\u03b1\u03bd\u03c4\u03b9\u00b7 \u03c4\u03af \u03bc\u03b5 \u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b1\u03c2 \u03bf\u1f55\u03c4\u03c9\u03c2<\/td>\n\u03bc\u1f74 \u1f10\u03c1\u03b5\u1fd7 \u03c4\u1f78 \u03c0\u03bb\u03ac\u03c3\u03bc\u03b1 \u03c4\u1ff7 \u03c0\u03bb\u03ac\u03c3\u03b1\u03bd\u03c4\u03b9 \u03bf\u1f50 \u03c3\u03cd \u03bc\u03b5 \u1f14\u03c0\u03bb\u03b1\u03c3\u03b1\u03c2 \u1f22 \u03c4\u1f78 \u03c0\u03bf\u03af\u03b7\u03bc\u03b1 \u03c4\u1ff7 \u03c0\u03bf\u03b9\u03ae\u03c3\u03b1\u03bd\u03c4\u03b9 \u03bf\u1f50 \u03c3\u03c5\u03bd\u03b5\u03c4\u1ff6\u03c2 \u03bc\u03b5 \u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b1\u03c2<\/td>\n\u03bc\u1f74 \u1f10\u03c1\u03b5\u1fd6 \u03c4\u1f78 \u03c0\u03bb\u03ac\u03c3\u03bc\u03b1 \u03c4\u1ff7 \u03c0\u03bb\u03ac\u03c3\u03b1\u03bd\u03c4\u03b9 \u03b1\u1f50\u03c4\u03cc<\/strong>\u00b7 \u03bf\u1f50 \u03c3\u03cd \u03bc\u03b5 \u1f14\u03c0\u03bb\u03b1\u03c3\u03b1\u03c2; \u1f22 \u03c4\u1f78 \u03c0\u03bf\u03af\u03b7\u03bc\u03b1 \u03c4\u1ff7 \u03c0\u03bf\u03b9\u03ae\u03c3\u03b1\u03bd\u03c4\u03b9\u00b7 \u03bf\u1f50 \u03c3\u03c5\u03bd\u03b5\u03c4\u1ff6\u03c2 \u03bc\u03b5 \u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b1\u03c2<\/td>\n<\/tr>\n
\n

Romans 9:20b (NET)<\/p>\n<\/td>\n

Isaiah 29:16b (NETS)<\/td>\n\n

Isaiah 29:16b (English Elpenor)<\/p>\n<\/td>\n<\/tr>\n

Does what is molded say to the molder, \u201cWhy have you made me like this?\u201d<\/td>\nShall the thing formed say to the one who formed it, \u201cYou did not form me,\u201d or the thing made to the one who made it, \u201cYou made me with no understanding\u201d?<\/td>\nShall the thing formed say to him that formed it, Thou didst not form me? or the work to the maker, Thou hast not made me wisely?<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Tables comparing Isaiah 29:16<\/a> and 45:9<\/a> in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 29:16<\/a> and 45:9<\/a> in the Septuagint (BLB and Elpenor), and tables of 2 John 1:5<\/a>; Philippians 4:3<\/a>; Romans 9:19<\/a>; 1 Corinthians 9:16<\/a>; 2 Corinthians 5:17<\/a>; 3:1<\/a>; 3:7<\/a>; 3:9, 10<\/a> and John 17:11, 12<\/a> comparing the NET and KJV follow.<\/p>\n\n\n\n\n
\n

<\/a>Isaiah 29:16 (Tanakh)<\/a><\/p>\n<\/td>\n

Isaiah 29:16 (KJV)<\/a><\/td>\n\n

Isaiah 29:16 (NET)<\/a><\/p>\n<\/td>\n<\/tr>\n

Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?<\/td>\nSurely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?<\/td>\nYour thinking is perverse! \u00a0Should the potter be regarded as clay? \u00a0Should the thing made say about its maker, \u201cHe didn\u2019t make me\u201d? \u00a0Or should the pottery say about the potter, \u201cHe doesn\u2019t understand\u201d?<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
\n

<\/a>Isaiah 29:16 (Septuagint BLB)<\/a><\/p>\n<\/td>\n

\n

Isaiah 29:16 (Septuagint Elpenor)<\/a><\/p>\n<\/td>\n<\/tr>\n

\u03bf\u1f50\u03c7 \u1f61\u03c2 \u1f41 \u03c0\u03b7\u03bb\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u03ba\u03b5\u03c1\u03b1\u03bc\u03ad\u03c9\u03c2 \u03bb\u03bf\u03b3\u03b9\u03c3\u03b8\u03ae\u03c3\u03b5\u03c3\u03b8\u03b5 \u03bc\u1f74 \u1f10\u03c1\u03b5\u1fd7 \u03c4\u1f78 \u03c0\u03bb\u03ac\u03c3\u03bc\u03b1 \u03c4\u1ff7 \u03c0\u03bb\u03ac\u03c3\u03b1\u03bd\u03c4\u03b9 \u03bf\u1f50 \u03c3\u03cd \u03bc\u03b5 \u1f14\u03c0\u03bb\u03b1\u03c3\u03b1\u03c2 \u1f22 \u03c4\u1f78 \u03c0\u03bf\u03af\u03b7\u03bc\u03b1 \u03c4\u1ff7 \u03c0\u03bf\u03b9\u03ae\u03c3\u03b1\u03bd\u03c4\u03b9 \u03bf\u1f50 \u03c3\u03c5\u03bd\u03b5\u03c4\u1ff6\u03c2 \u03bc\u03b5 \u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b1\u03c2<\/td>\n\u03bf\u1f50\u03c7 \u1f61\u03c2 \u1f41 \u03c0\u03b7\u03bb\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u03ba\u03b5\u03c1\u03b1\u03bc\u03ad\u03c9\u03c2 \u03bb\u03bf\u03b3\u03b9\u03c3\u03b8\u03ae\u03c3\u03b5\u03c3\u03b8\u03b5; \u03bc\u1f74 \u1f10\u03c1\u03b5\u1fd6 \u03c4\u1f78 \u03c0\u03bb\u03ac\u03c3\u03bc\u03b1 \u03c4\u1ff7 \u03c0\u03bb\u03ac\u03c3\u03b1\u03bd\u03c4\u03b9 \u03b1\u1f50\u03c4\u03cc<\/a><\/strong>\u00b7 \u03bf\u1f50 \u03c3\u03cd \u03bc\u03b5 \u1f14\u03c0\u03bb\u03b1\u03c3\u03b1\u03c2; \u1f22 \u03c4\u1f78 \u03c0\u03bf\u03af\u03b7\u03bc\u03b1 \u03c4\u1ff7 \u03c0\u03bf\u03b9\u03ae\u03c3\u03b1\u03bd\u03c4\u03b9\u00b7 \u03bf\u1f50 \u03c3\u03c5\u03bd\u03b5\u03c4\u1ff6\u03c2 \u03bc\u03b5 \u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b1\u03c2<\/td>\n<\/tr>\n
\n

Isaiah 29:16 (NETS)<\/a><\/p>\n<\/td>\n

\n

Isaiah 29:16 (English Elpenor)<\/a><\/p>\n<\/td>\n<\/tr>\n

Shall you not be regarded as the potter\u2019s clay?\u00a0 Shall the thing formed say to the one who formed it, \u201cYou did not form me,\u201d or the thing made to the one who made it, \u201cYou made me with no understanding\u201d?<\/td>\nShall ye not be counted as clay of the potter? Shall the thing formed say to him that formed it, Thou didst not form me? or the work to the maker, Thou hast not made me wisely?<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>Isaiah 45:9 (Tanakh)<\/a><\/p>\n<\/td>\n

Isaiah 45:9 (KJV)<\/a><\/td>\n\n

Isaiah 45:9 (NET)<\/a><\/p>\n<\/td>\n<\/tr>\n

Woe unto him that striveth with his Maker! \u00a0Let the potsherd strive with the potsherds of the earth. \u00a0Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?<\/td>\nWoe unto him that striveth with his Maker! \u00a0Let the potsherd strive with the potsherds of the earth. \u00a0Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?<\/td>\nOne who argues with his Creator is in grave danger, one who is like a mere shard among the other shards on the ground! \u00a0The clay should not say to the potter, \u201cWhat in the world are you doing? \u00a0Your work lacks skill!\u201d<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
\n

<\/a>Isaiah 45:9 (Septuagint BLB)<\/a><\/p>\n<\/td>\n

\n

Isaiah 45:9, 10a (Septuagint Elpenor)<\/a><\/p>\n<\/td>\n<\/tr>\n

\u03c0\u03bf\u1fd7\u03bf\u03bd \u03b2\u03ad\u03bb\u03c4\u03b9\u03bf\u03bd \u03ba\u03b1\u03c4\u03b5\u03c3\u03ba\u03b5\u03cd\u03b1\u03c3\u03b1 \u1f61\u03c2 \u03c0\u03b7\u03bb\u1f78\u03bd \u03ba\u03b5\u03c1\u03b1\u03bc\u03ad\u03c9\u03c2 \u03bc\u1f74 \u1f41 \u1f00\u03c1\u03bf\u03c4\u03c1\u03b9\u1ff6\u03bd \u1f00\u03c1\u03bf\u03c4\u03c1\u03b9\u03ac\u03c3\u03b5\u03b9 \u03c4\u1f74\u03bd \u03b3\u1fc6\u03bd \u1f45\u03bb\u03b7\u03bd \u03c4\u1f74\u03bd \u1f21\u03bc\u03ad\u03c1\u03b1\u03bd \u03bc\u1f74 \u1f10\u03c1\u03b5\u1fd7 \u1f41 \u03c0\u03b7\u03bb\u1f78\u03c2 \u03c4\u1ff7 \u03ba\u03b5\u03c1\u03b1\u03bc\u03b5\u1fd7 \u03c4\u03af \u03c0\u03bf\u03b9\u03b5\u1fd7\u03c2 \u1f45\u03c4\u03b9 \u03bf\u1f50\u03ba \u1f10\u03c1\u03b3\u03ac\u03b6\u1fc3 \u03bf\u1f50\u03b4\u1f72 \u1f14\u03c7\u03b5\u03b9\u03c2 \u03c7\u03b5\u1fd7\u03c1\u03b1\u03c2<\/td>\n\u03a0\u03bf\u1fd6\u03bf\u03bd \u03b2\u03ad\u03bb\u03c4\u03b9\u03bf\u03bd \u03ba\u03b1\u03c4\u03b5\u03c3\u03ba\u03b5\u03cd\u03b1\u03c3\u03b1 \u1f61\u03c2 \u03c0\u03b7\u03bb\u1f78\u03bd \u03ba\u03b5\u03c1\u03b1\u03bc\u03ad\u03c9\u03c2; \u03bc\u1f74 \u1f41 \u1f00\u03c1\u03bf\u03c4\u03c1\u03b9\u1ff6\u03bd \u1f00\u03c1\u03bf\u03c4\u03c1\u03b9\u03ac\u03c3\u03b5\u03b9 \u03c4\u1f74\u03bd \u03b3\u1fc6\u03bd \u1f45\u03bb\u03b7\u03bd \u03c4\u1f74\u03bd \u1f21\u03bc\u03ad\u03c1\u03b1\u03bd; \u03bc\u1f74 \u1f10\u03c1\u03b5\u1fd6 \u1f41 \u03c0\u03b7\u03bb\u1f78\u03c2 \u03c4\u1ff7 \u03ba\u03b5\u03c1\u03b1\u03bc\u03b5\u1fd6\u00b7 \u03c4\u03af \u03c0\u03bf\u03b9\u03b5\u1fd6\u03c2, \u1f45\u03c4\u03b9 \u03bf\u1f50\u03ba \u1f10\u03c1\u03b3\u03ac\u03b6\u1fc3 \u03bf\u1f50\u03b4\u1f72 \u1f14\u03c7\u03b5\u03b9\u03c2 \u03c7\u03b5\u1fd6\u03c1\u03b1\u03c2 \u03bc\u1f74 \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9 \u03c4\u1f78 \u03c0\u03bb\u03ac\u03c3\u03bc\u03b1 \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f78\u03bd \u03c0\u03bb\u03ac\u03c3\u03b1\u03bd\u03c4\u03b1 \u03b1\u1f50\u03c4\u03cc<\/strong><\/td>\n<\/tr>\n
\n

Isaiah 45:9 (NETS)<\/a><\/p>\n<\/td>\n

\n

Isaiah 45:9 (English Elpenor)<\/a><\/p>\n<\/td>\n<\/tr>\n

What better thing have I formed like potter\u2019s clay?\u00a0 Shall the plowman plow the earth?\u00a0 Shall the clay say to the potter, \u201cWhat are you doing, since you are not working, nor do you have hands\u201d?<\/td>\nWhat excellent thing have I prepared as clay of the potter? Will the ploughman plough the earth all say? shall the clay say to the potter, What art thou doing that thou dost not work, nor hast hands? shall the thing formed answer him that formed it?<\/strong><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>2 John 1:5 (NET)<\/p>\n<\/td>\n

\n

2 John 1:5 (KJV)<\/p>\n<\/td>\n<\/tr>\n

But now I ask you, lady (not as if I were writing a new commandment to you, but the one we have had from the beginning), that we love one another.<\/td>\nAnd now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
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NET Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u03ba\u03b1\u1f76 \u03bd\u1fe6\u03bd \u1f10\u03c1\u03c9\u03c4\u1ff6 \u03c3\u03b5, \u03ba\u03c5\u03c1\u03af\u03b1 (\u03bf\u1f50\u03c7 \u1f61\u03c2 \u1f10\u03bd\u03c4\u03bf\u03bb\u1f74\u03bd |\u03ba\u03b1\u03b9\u03bd\u1f74\u03bd| \u03b3\u03c1\u03ac\u03c6\u03c9\u03bd<\/a> \u03c3\u03bf\u03b9\u00a0 \u1f00\u03bb\u03bb\u1f70 \u1f23\u03bd \u03b5\u1f34\u03c7\u03bf\u03bc\u03b5\u03bd \u1f00\u03c0\u1fbf \u1f00\u03c1\u03c7\u1fc6\u03c2), \u1f35\u03bd\u03b1 \u1f00\u03b3\u03b1\u03c0\u1ff6\u03bc\u03b5\u03bd \u1f00\u03bb\u03bb\u03ae\u03bb\u03bf\u03c5\u03c2<\/td>\n\u03ba\u03b1\u03b9 \u03bd\u03c5\u03bd \u03b5\u03c1\u03c9\u03c4\u03c9 \u03c3\u03b5 \u03ba\u03c5\u03c1\u03b9\u03b1 \u03bf\u03c5\u03c7 \u03c9\u03c2 \u03b5\u03bd\u03c4\u03bf\u03bb\u03b7\u03bd \u03b3\u03c1\u03b1\u03c6\u03c9<\/a> <\/strong>\u03c3\u03bf\u03b9 \u03ba\u03b1\u03b9\u03bd\u03b7\u03bd \u03b1\u03bb\u03bb\u03b1 \u03b7\u03bd \u03b5\u03b9\u03c7\u03bf\u03bc\u03b5\u03bd \u03b1\u03c0 \u03b1\u03c1\u03c7\u03b7\u03c2 \u03b9\u03bd\u03b1 \u03b1\u03b3\u03b1\u03c0\u03c9\u03bc\u03b5\u03bd \u03b1\u03bb\u03bb\u03b7\u03bb\u03bf\u03c5\u03c2<\/td>\n\u03ba\u03b1\u03b9 \u03bd\u03c5\u03bd \u03b5\u03c1\u03c9\u03c4\u03c9 \u03c3\u03b5 \u03ba\u03c5\u03c1\u03b9\u03b1 \u03bf\u03c5\u03c7 \u03c9\u03c2 \u03b5\u03bd\u03c4\u03bf\u03bb\u03b7\u03bd \u03b3\u03c1\u03b1\u03c6\u03c9\u03bd \u03c3\u03bf\u03b9 \u03ba\u03b1\u03b9\u03bd\u03b7\u03bd \u03b1\u03bb\u03bb\u03b1 \u03b7\u03bd \u03b5\u03b9\u03c7\u03bf\u03bc\u03b5\u03bd \u03b1\u03c0 \u03b1\u03c1\u03c7\u03b7\u03c2 \u03b9\u03bd\u03b1 \u03b1\u03b3\u03b1\u03c0\u03c9\u03bc\u03b5\u03bd \u03b1\u03bb\u03bb\u03b7\u03bb\u03bf\u03c5\u03c2<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>Philippians 4:3 (NET)<\/p>\n<\/td>\n

\n

Philippians 4:3 (KJV)<\/p>\n<\/td>\n<\/tr>\n

Yes, I say also to you, true companion, help them. \u00a0They have struggled together in the gospel ministry along with me and Clement and my other coworkers, whose names are in the book of life.<\/td>\nAnd I entreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
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NET Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u03bd\u03b1\u1f76<\/a> \u1f10\u03c1\u03c9\u03c4\u1ff6 \u03ba\u03b1\u1f76 \u03c3\u03ad, \u03b3\u03bd\u03ae\u03c3\u03b9\u03b5 \u03c3\u03cd\u03b6\u03c5\u03b3\u03b5, \u03c3\u03c5\u03bb\u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03bf\u03c5 \u03b1\u1f50\u03c4\u03b1\u1fd6\u03c2, \u03b1\u1f35\u03c4\u03b9\u03bd\u03b5\u03c2 \u1f10\u03bd \u03c4\u1ff7 \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u1ff3 \u03c3\u03c5\u03bd\u03ae\u03b8\u03bb\u03b7\u03c3\u03b1\u03bd \u03bc\u03bf\u03b9 \u03bc\u03b5\u03c4\u1f70 \u03ba\u03b1\u1f76 \u039a\u03bb\u03ae\u03bc\u03b5\u03bd\u03c4\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03c4\u1ff6\u03bd \u03bb\u03bf\u03b9\u03c0\u1ff6\u03bd \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u1ff6\u03bd \u03bc\u03bf\u03c5, \u1f67\u03bd \u03c4\u1f70 \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03b1 \u1f10\u03bd \u03b2\u03af\u03b2\u03bb\u1ff3 \u03b6\u03c9\u1fc6\u03c2.<\/td>\n\u03ba\u03b1\u03b9<\/a> <\/strong>\u03b5\u03c1\u03c9\u03c4\u03c9 \u03ba\u03b1\u03b9 \u03c3\u03b5 \u03c3\u03c5\u03b6\u03c5\u03b3\u03b5 \u03b3\u03bd\u03b7\u03c3\u03b9\u03b5 \u03c3\u03c5\u03bb\u03bb\u03b1\u03bc\u03b2\u03b1\u03bd\u03bf\u03c5 \u03b1\u03c5\u03c4\u03b1\u03b9\u03c2 \u03b1\u03b9\u03c4\u03b9\u03bd\u03b5\u03c2 \u03b5\u03bd \u03c4\u03c9 \u03b5\u03c5\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03c9 \u03c3\u03c5\u03bd\u03b7\u03b8\u03bb\u03b7\u03c3\u03b1\u03bd \u03bc\u03bf\u03b9 \u03bc\u03b5\u03c4\u03b1 \u03ba\u03b1\u03b9 \u03ba\u03bb\u03b7\u03bc\u03b5\u03bd\u03c4\u03bf\u03c2 \u03ba\u03b1\u03b9 \u03c4\u03c9\u03bd \u03bb\u03bf\u03b9\u03c0\u03c9\u03bd \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u03c9\u03bd \u03bc\u03bf\u03c5 \u03c9\u03bd \u03c4\u03b1 \u03bf\u03bd\u03bf\u03bc\u03b1\u03c4\u03b1 \u03b5\u03bd \u03b2\u03b9\u03b2\u03bb\u03c9 \u03b6\u03c9\u03b7\u03c2<\/td>\n\u03bd\u03b1\u03b9 \u03b5\u03c1\u03c9\u03c4\u03c9 \u03ba\u03b1\u03b9 \u03c3\u03b5 \u03c3\u03c5\u03b6\u03c5\u03b3\u03b5 \u03b3\u03bd\u03b7\u03c3\u03b9\u03b5 \u03c3\u03c5\u03bb\u03bb\u03b1\u03bc\u03b2\u03b1\u03bd\u03bf\u03c5 \u03b1\u03c5\u03c4\u03b1\u03b9\u03c2 \u03b1\u03b9\u03c4\u03b9\u03bd\u03b5\u03c2 \u03b5\u03bd \u03c4\u03c9 \u03b5\u03c5\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03c9 \u03c3\u03c5\u03bd\u03b7\u03b8\u03bb\u03b7\u03c3\u03b1\u03bd \u03bc\u03bf\u03b9 \u03bc\u03b5\u03c4\u03b1 \u03ba\u03b1\u03b9 \u03ba\u03bb\u03b7\u03bc\u03b5\u03bd\u03c4\u03bf\u03c2 \u03ba\u03b1\u03b9 \u03c4\u03c9\u03bd \u03bb\u03bf\u03b9\u03c0\u03c9\u03bd \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u03c9\u03bd \u03bc\u03bf\u03c5 \u03c9\u03bd \u03c4\u03b1 \u03bf\u03bd\u03bf\u03bc\u03b1\u03c4\u03b1 \u03b5\u03bd \u03b2\u03b9\u03b2\u03bb\u03c9 \u03b6\u03c9\u03b7\u03c2<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>Romans 9:19 (NET)<\/p>\n<\/td>\n

\n

Romans 9:19 (KJV)<\/p>\n<\/td>\n<\/tr>\n

You will say to me then, \u201cWhy does he still find fault? \u00a0For who has ever resisted his will?\u201d<\/td>\nThou wilt say then unto me, Why doth he yet find fault? \u00a0For who hath resisted his will?<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

NET Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u1f18\u03c1\u03b5\u1fd6\u03c2 \u03bc\u03bf\u03b9 \u03bf\u1f56\u03bd \u03c4\u03af [\u03bf\u1f56\u03bd<\/a><\/strong>] \u1f14\u03c4\u03b9 \u03bc\u03ad\u03bc\u03c6\u03b5\u03c4\u03b1\u03b9; \u03c4\u1ff7 \u03b3\u1f70\u03c1 \u03b2\u03bf\u03c5\u03bb\u03ae\u03bc\u03b1\u03c4\u03b9 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03c4\u03af\u03c2 \u1f00\u03bd\u03b8\u03ad\u03c3\u03c4\u03b7\u03ba\u03b5\u03bd<\/td>\n\u03b5\u03c1\u03b5\u03b9\u03c2 \u03bf\u03c5\u03bd \u03bc\u03bf\u03b9 \u03c4\u03b9 \u03b5\u03c4\u03b9 \u03bc\u03b5\u03bc\u03c6\u03b5\u03c4\u03b1\u03b9 \u03c4\u03c9 \u03b3\u03b1\u03c1 \u03b2\u03bf\u03c5\u03bb\u03b7\u03bc\u03b1\u03c4\u03b9 \u03b1\u03c5\u03c4\u03bf\u03c5 \u03c4\u03b9\u03c2 \u03b1\u03bd\u03b8\u03b5\u03c3\u03c4\u03b7\u03ba\u03b5\u03bd<\/td>\n\u03b5\u03c1\u03b5\u03b9\u03c2 \u03bf\u03c5\u03bd \u03bc\u03bf\u03b9 \u03c4\u03b9 \u03b5\u03c4\u03b9 \u03bc\u03b5\u03bc\u03c6\u03b5\u03c4\u03b1\u03b9 \u03c4\u03c9 \u03b3\u03b1\u03c1 \u03b2\u03bf\u03c5\u03bb\u03b7\u03bc\u03b1\u03c4\u03b9 \u03b1\u03c5\u03c4\u03bf\u03c5 \u03c4\u03b9\u03c2 \u03b1\u03bd\u03b8\u03b5\u03c3\u03c4\u03b7\u03ba\u03b5\u03bd<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>1 Corinthians 9:16 (NET)<\/p>\n<\/td>\n

\n

1 Corinthians 9:16 (KJV)<\/p>\n<\/td>\n<\/tr>\n

For if I preach the gospel, I have no reason for boasting, because I am compelled to do this. \u00a0Woe to me if I do not preach the gospel!<\/td>\nFor though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

NET Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u1f10\u1f70\u03bd \u03b3\u1f70\u03c1 \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03b6\u03c9\u03bc\u03b1\u03b9, \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b9\u03bd \u03bc\u03bf\u03b9 \u03ba\u03b1\u03cd\u03c7\u03b7\u03bc\u03b1\u00b7 \u1f00\u03bd\u03ac\u03b3\u03ba\u03b7 \u03b3\u03ac\u03c1 \u03bc\u03bf\u03b9 \u1f10\u03c0\u03af\u03ba\u03b5\u03b9\u03c4\u03b1\u03b9\u00b7 \u03bf\u1f50\u03b1\u1f76 \u03b3\u03ac\u03c1<\/a> <\/strong>\u03bc\u03bf\u03af \u1f10\u03c3\u03c4\u03b9\u03bd \u1f10\u1f70\u03bd \u03bc\u1f74 \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03c3\u03c9\u03bc\u03b1\u03b9<\/td>\n\u03b5\u03b1\u03bd \u03b3\u03b1\u03c1 \u03b5\u03c5\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03c9\u03bc\u03b1\u03b9 \u03bf\u03c5\u03ba \u03b5\u03c3\u03c4\u03b9\u03bd \u03bc\u03bf\u03b9 \u03ba\u03b1\u03c5\u03c7\u03b7\u03bc\u03b1 \u03b1\u03bd\u03b1\u03b3\u03ba\u03b7 \u03b3\u03b1\u03c1 \u03bc\u03bf\u03b9 \u03b5\u03c0\u03b9\u03ba\u03b5\u03b9\u03c4\u03b1\u03b9 \u03bf\u03c5\u03b1\u03b9 \u03b4\u03b5<\/a> \u03bc\u03bf\u03b9 \u03b5\u03c3\u03c4\u03b9\u03bd \u03b5\u03b1\u03bd \u03bc\u03b7 \u03b5\u03c5\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03c9\u03bc\u03b1\u03b9<\/td>\n\u03b5\u03b1\u03bd \u03b3\u03b1\u03c1 \u03b5\u03c5\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03c9\u03bc\u03b1\u03b9 \u03bf\u03c5\u03ba \u03b5\u03c3\u03c4\u03b9\u03bd \u03bc\u03bf\u03b9 \u03ba\u03b1\u03c5\u03c7\u03b7\u03bc\u03b1 \u03b1\u03bd\u03b1\u03b3\u03ba\u03b7 \u03b3\u03b1\u03c1 \u03bc\u03bf\u03b9 \u03b5\u03c0\u03b9\u03ba\u03b5\u03b9\u03c4\u03b1\u03b9 \u03bf\u03c5\u03b1\u03b9 \u03b4\u03b5 \u03bc\u03bf\u03b9 \u03b5\u03c3\u03c4\u03b9\u03bd \u03b5\u03b1\u03bd \u03bc\u03b7 \u03b5\u03c5\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03c9\u03bc\u03b1\u03b9<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>2 Corinthians 5:17 (NET)<\/p>\n<\/td>\n

\n

2 Corinthians 5:17 (KJV)<\/p>\n<\/td>\n<\/tr>\n

So then, if anyone is in Christ, he is a new creation; what is old has passed away\u2014look, what is new has come!<\/td>\nTherefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things<\/strong> are become new.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

NET Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u1f65\u03c3\u03c4\u03b5 \u03b5\u1f34 \u03c4\u03b9\u03c2 \u1f10\u03bd \u03a7\u03c1\u03b9\u03c3\u03c4\u1ff7, \u03ba\u03b1\u03b9\u03bd\u1f74 \u03ba\u03c4\u03af\u03c3\u03b9\u03c2\u00b7 \u03c4\u1f70 \u1f00\u03c1\u03c7\u03b1\u1fd6\u03b1 \u03c0\u03b1\u03c1\u1fc6\u03bb\u03b8\u03b5\u03bd, \u1f30\u03b4\u03bf\u1f7a \u03b3\u03ad\u03b3\u03bf\u03bd\u03b5\u03bd \u03ba\u03b1\u03b9\u03bd\u03ac<\/td>\n\u03c9\u03c3\u03c4\u03b5 \u03b5\u03b9 \u03c4\u03b9\u03c2 \u03b5\u03bd \u03c7\u03c1\u03b9\u03c3\u03c4\u03c9 \u03ba\u03b1\u03b9\u03bd\u03b7 \u03ba\u03c4\u03b9\u03c3\u03b9\u03c2 \u03c4\u03b1 \u03b1\u03c1\u03c7\u03b1\u03b9\u03b1 \u03c0\u03b1\u03c1\u03b7\u03bb\u03b8\u03b5\u03bd \u03b9\u03b4\u03bf\u03c5 \u03b3\u03b5\u03b3\u03bf\u03bd\u03b5\u03bd \u03ba\u03b1\u03b9\u03bd\u03b1 \u03c4\u03b1<\/a> \u03c0\u03b1\u03bd\u03c4\u03b1<\/a><\/strong><\/td>\n\u03c9\u03c3\u03c4\u03b5 \u03b5\u03b9 \u03c4\u03b9\u03c2 \u03b5\u03bd \u03c7\u03c1\u03b9\u03c3\u03c4\u03c9 \u03ba\u03b1\u03b9\u03bd\u03b7 \u03ba\u03c4\u03b9\u03c3\u03b9\u03c2 \u03c4\u03b1 \u03b1\u03c1\u03c7\u03b1\u03b9\u03b1 \u03c0\u03b1\u03c1\u03b7\u03bb\u03b8\u03b5\u03bd \u03b9\u03b4\u03bf\u03c5 \u03b3\u03b5\u03b3\u03bf\u03bd\u03b5\u03bd \u03ba\u03b1\u03b9\u03bd\u03b1 \u03c4\u03b1 \u03c0\u03b1\u03bd\u03c4\u03b1<\/strong><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>2 Corinthians 3:1 (NET)<\/p>\n<\/td>\n

\n

2 Corinthians 3:1 (KJV)<\/p>\n<\/td>\n<\/tr>\n

Are we beginning to commend ourselves again? \u00a0We don\u2019t need letters of recommendation to you or from you as some other people do, do we?<\/td>\nDo we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

NET Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u1f08\u03c1\u03c7\u03cc\u03bc\u03b5\u03b8\u03b1 \u03c0\u03ac\u03bb\u03b9\u03bd \u1f11\u03b1\u03c5\u03c4\u03bf\u1f7a\u03c2 \u03c3\u03c5\u03bd\u03b9\u03c3\u03c4\u03ac\u03bd\u03b5\u03b9\u03bd; \u1f22<\/a> <\/strong>\u03bc\u1f74 \u03c7\u03c1\u1fc4\u03b6\u03bf\u03bc\u03b5\u03bd \u1f65\u03c2 \u03c4\u03b9\u03bd\u03b5\u03c2 \u03c3\u03c5\u03c3\u03c4\u03b1\u03c4\u03b9\u03ba\u1ff6\u03bd \u1f10\u03c0\u03b9\u03c3\u03c4\u03bf\u03bb\u1ff6\u03bd \u03c0\u03c1\u1f78\u03c2 \u1f51\u03bc\u1fb6\u03c2 \u1f22 \u1f10\u03be \u1f51\u03bc\u1ff6\u03bd<\/td>\n\u03b1\u03c1\u03c7\u03bf\u03bc\u03b5\u03b8\u03b1 \u03c0\u03b1\u03bb\u03b9\u03bd \u03b5\u03b1\u03c5\u03c4\u03bf\u03c5\u03c2 \u03c3\u03c5\u03bd\u03b9\u03c3\u03c4\u03b1\u03bd\u03b5\u03b9\u03bd \u03b5\u03b9<\/a> \u03bc\u03b7 \u03c7\u03c1\u03b7\u03b6\u03bf\u03bc\u03b5\u03bd \u03c9\u03c2 \u03c4\u03b9\u03bd\u03b5\u03c2 \u03c3\u03c5\u03c3\u03c4\u03b1\u03c4\u03b9\u03ba\u03c9\u03bd \u03b5\u03c0\u03b9\u03c3\u03c4\u03bf\u03bb\u03c9\u03bd \u03c0\u03c1\u03bf\u03c2 \u03c5\u03bc\u03b1\u03c2 \u03b7 \u03b5\u03be \u03c5\u03bc\u03c9\u03bd \u03c3\u03c5\u03c3\u03c4\u03b1\u03c4\u03b9\u03ba\u03c9\u03bd<\/a><\/strong><\/td>\n\u03b1\u03c1\u03c7\u03bf\u03bc\u03b5\u03b8\u03b1 \u03c0\u03b1\u03bb\u03b9\u03bd \u03b5\u03b1\u03c5\u03c4\u03bf\u03c5\u03c2 \u03c3\u03c5\u03bd\u03b9\u03c3\u03c4\u03b1\u03bd\u03b5\u03b9\u03bd \u03b5\u03b9 \u03bc\u03b7 \u03c7\u03c1\u03b7\u03b6\u03bf\u03bc\u03b5\u03bd \u03c9\u03c2 \u03c4\u03b9\u03bd\u03b5\u03c2 \u03c3\u03c5\u03c3\u03c4\u03b1\u03c4\u03b9\u03ba\u03c9\u03bd \u03b5\u03c0\u03b9\u03c3\u03c4\u03bf\u03bb\u03c9\u03bd \u03c0\u03c1\u03bf\u03c2 \u03c5\u03bc\u03b1\u03c2 \u03b7 \u03b5\u03be \u03c5\u03bc\u03c9\u03bd \u03c3\u03c5\u03c3\u03c4\u03b1\u03c4\u03b9\u03ba\u03c9\u03bd<\/strong><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>2 Corinthians 3:7 (NET)<\/p>\n<\/td>\n

\n

2 Corinthians 3:7 (KJV)<\/p>\n<\/td>\n<\/tr>\n

But if the ministry that produced death\u2014carved in letters on stone tablets\u2014came with glory, so that the Israelites could not keep their eyes fixed on the face of Moses because of the glory of his face (a glory which was made ineffective),<\/td>\nBut if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

NET Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u0395\u1f30 \u03b4\u1f72 \u1f21 \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03af\u03b1 \u03c4\u03bf\u1fe6 \u03b8\u03b1\u03bd\u03ac\u03c4\u03bf\u03c5 \u1f10\u03bd \u03b3\u03c1\u03ac\u03bc\u03bc\u03b1\u03c3\u03b9\u03bd \u1f10\u03bd\u03c4\u03b5\u03c4\u03c5\u03c0\u03c9\u03bc\u03ad\u03bd\u03b7 \u03bb\u03af\u03b8\u03bf\u03b9\u03c2 \u1f10\u03b3\u03b5\u03bd\u03ae\u03b8\u03b7 \u1f10\u03bd \u03b4\u03cc\u03be\u1fc3, \u1f65\u03c3\u03c4\u03b5 \u03bc\u1f74 \u03b4\u03cd\u03bd\u03b1\u03c3\u03b8\u03b1\u03b9 \u1f00\u03c4\u03b5\u03bd\u03af\u03c3\u03b1\u03b9 \u03c4\u03bf\u1f7a\u03c2 \u03c5\u1f31\u03bf\u1f7a\u03c2 \u1f38\u03c3\u03c1\u03b1\u1f74\u03bb \u03b5\u1f30\u03c2 \u03c4\u1f78 \u03c0\u03c1\u03cc\u03c3\u03c9\u03c0\u03bf\u03bd \u039c\u03c9\u03cb\u03c3\u03ad\u03c9\u03c2<\/a> \u03b4\u03b9\u1f70 \u03c4\u1f74\u03bd \u03b4\u03cc\u03be\u03b1\u03bd \u03c4\u03bf\u1fe6 \u03c0\u03c1\u03bf\u03c3\u03ce\u03c0\u03bf\u03c5 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03c4\u1f74\u03bd \u03ba\u03b1\u03c4\u03b1\u03c1\u03b3\u03bf\u03c5\u03bc\u03ad\u03bd\u03b7\u03bd<\/td>\n\u03b5\u03b9 \u03b4\u03b5 \u03b7 \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1 \u03c4\u03bf\u03c5 \u03b8\u03b1\u03bd\u03b1\u03c4\u03bf\u03c5 \u03b5\u03bd \u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c3\u03b9\u03bd \u03b5\u03bd\u03c4\u03b5\u03c4\u03c5\u03c0\u03c9\u03bc\u03b5\u03bd\u03b7 \u03b5\u03bd<\/a><\/strong> \u03bb\u03b9\u03b8\u03bf\u03b9\u03c2 \u03b5\u03b3\u03b5\u03bd\u03b7\u03b8\u03b7 \u03b5\u03bd \u03b4\u03bf\u03be\u03b7 \u03c9\u03c3\u03c4\u03b5 \u03bc\u03b7 \u03b4\u03c5\u03bd\u03b1\u03c3\u03b8\u03b1\u03b9 \u03b1\u03c4\u03b5\u03bd\u03b9\u03c3\u03b1\u03b9 \u03c4\u03bf\u03c5\u03c2 \u03c5\u03b9\u03bf\u03c5\u03c2 \u03b9\u03c3\u03c1\u03b1\u03b7\u03bb \u03b5\u03b9\u03c2 \u03c4\u03bf \u03c0\u03c1\u03bf\u03c3\u03c9\u03c0\u03bf\u03bd \u03bc\u03c9\u03c3\u03b5\u03c9\u03c2<\/a> \u03b4\u03b9\u03b1 \u03c4\u03b7\u03bd \u03b4\u03bf\u03be\u03b1\u03bd \u03c4\u03bf\u03c5 \u03c0\u03c1\u03bf\u03c3\u03c9\u03c0\u03bf\u03c5 \u03b1\u03c5\u03c4\u03bf\u03c5 \u03c4\u03b7\u03bd \u03ba\u03b1\u03c4\u03b1\u03c1\u03b3\u03bf\u03c5\u03bc\u03b5\u03bd\u03b7\u03bd<\/td>\n\u03b5\u03b9 \u03b4\u03b5 \u03b7 \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1 \u03c4\u03bf\u03c5 \u03b8\u03b1\u03bd\u03b1\u03c4\u03bf\u03c5 \u03b5\u03bd \u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c3\u03b9\u03bd \u03b5\u03bd\u03c4\u03b5\u03c4\u03c5\u03c0\u03c9\u03bc\u03b5\u03bd\u03b7 \u03b5\u03bd<\/strong> \u03bb\u03b9\u03b8\u03bf\u03b9\u03c2 \u03b5\u03b3\u03b5\u03bd\u03b7\u03b8\u03b7 \u03b5\u03bd \u03b4\u03bf\u03be\u03b7 \u03c9\u03c3\u03c4\u03b5 \u03bc\u03b7 \u03b4\u03c5\u03bd\u03b1\u03c3\u03b8\u03b1\u03b9 \u03b1\u03c4\u03b5\u03bd\u03b9\u03c3\u03b1\u03b9 \u03c4\u03bf\u03c5\u03c2 \u03c5\u03b9\u03bf\u03c5\u03c2 \u03b9\u03c3\u03c1\u03b1\u03b7\u03bb \u03b5\u03b9\u03c2 \u03c4\u03bf \u03c0\u03c1\u03bf\u03c3\u03c9\u03c0\u03bf\u03bd \u03bc\u03c9\u03c5\u03c3\u03b5\u03c9\u03c2 \u03b4\u03b9\u03b1 \u03c4\u03b7\u03bd \u03b4\u03bf\u03be\u03b1\u03bd \u03c4\u03bf\u03c5 \u03c0\u03c1\u03bf\u03c3\u03c9\u03c0\u03bf\u03c5 \u03b1\u03c5\u03c4\u03bf\u03c5 \u03c4\u03b7\u03bd \u03ba\u03b1\u03c4\u03b1\u03c1\u03b3\u03bf\u03c5\u03bc\u03b5\u03bd\u03b7\u03bd<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>2 Corinthians 3:9, 10 (NET)<\/p>\n<\/td>\n

\n

2 Corinthians 3:9, 10 (KJV)<\/p>\n<\/td>\n<\/tr>\n

For if there was glory in the ministry that produced condemnation, how much more does the ministry that produces righteousness excel in glory!<\/td>\nFor if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

NET Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u03b5\u1f30 \u03b3\u1f70\u03c1 |\u03c4\u1fc7<\/a><\/strong>| \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03af\u1fb3 \u03c4\u1fc6\u03c2 \u03ba\u03b1\u03c4\u03b1\u03ba\u03c1\u03af\u03c3\u03b5\u03c9\u03c2 \u03b4\u03cc\u03be\u03b1, \u03c0\u03bf\u03bb\u03bb\u1ff7 \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd \u03c0\u03b5\u03c1\u03b9\u03c3\u03c3\u03b5\u03cd\u03b5\u03b9 \u1f21 \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03af\u03b1 \u03c4\u1fc6\u03c2 \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7\u03c2 \u03b4\u03cc\u03be\u1fc3<\/td>\n\u03b5\u03b9 \u03b3\u03b1\u03c1 \u03b7<\/a> \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1 \u03c4\u03b7\u03c2 \u03ba\u03b1\u03c4\u03b1\u03ba\u03c1\u03b9\u03c3\u03b5\u03c9\u03c2 \u03b4\u03bf\u03be\u03b1 \u03c0\u03bf\u03bb\u03bb\u03c9 \u03bc\u03b1\u03bb\u03bb\u03bf\u03bd \u03c0\u03b5\u03c1\u03b9\u03c3\u03c3\u03b5\u03c5\u03b5\u03b9 \u03b7 \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1 \u03c4\u03b7\u03c2 \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03c5\u03bd\u03b7\u03c2 \u03b5\u03bd<\/a> <\/strong>\u03b4\u03bf\u03be\u03b7<\/td>\n\u03b5\u03b9 \u03b3\u03b1\u03c1 \u03b7 \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1 \u03c4\u03b7\u03c2 \u03ba\u03b1\u03c4\u03b1\u03ba\u03c1\u03b9\u03c3\u03b5\u03c9\u03c2 \u03b4\u03bf\u03be\u03b1 \u03c0\u03bf\u03bb\u03bb\u03c9 \u03bc\u03b1\u03bb\u03bb\u03bf\u03bd \u03c0\u03b5\u03c1\u03b9\u03c3\u03c3\u03b5\u03c5\u03b5\u03b9 \u03b7 \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1 \u03c4\u03b7\u03c2 \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03c5\u03bd\u03b7\u03c2 \u03b5\u03bd <\/strong>\u03b4\u03bf\u03be\u03b7<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
For indeed, what had been glorious now has no glory because of the tremendously greater glory of what replaced it.<\/td>\nFor even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

NET Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u03ba\u03b1\u1f76 \u03b3\u1f70\u03c1 \u03bf\u1f50<\/a> \u03b4\u03b5\u03b4\u03cc\u03be\u03b1\u03c3\u03c4\u03b1\u03b9 \u03c4\u1f78 \u03b4\u03b5\u03b4\u03bf\u03be\u03b1\u03c3\u03bc\u03ad\u03bd\u03bf\u03bd \u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 \u03c4\u1ff7 \u03bc\u03ad\u03c1\u03b5\u03b9 \u03b5\u1f35\u03bd\u03b5\u03ba\u03b5\u03bd<\/a> <\/strong>\u03c4\u1fc6\u03c2 \u1f51\u03c0\u03b5\u03c1\u03b2\u03b1\u03bb\u03bb\u03bf\u03cd\u03c3\u03b7\u03c2 \u03b4\u03cc\u03be\u03b7\u03c2<\/td>\n\u03ba\u03b1\u03b9 \u03b3\u03b1\u03c1 \u03bf\u03c5\u03b4\u03b5<\/a> <\/strong>\u03b4\u03b5\u03b4\u03bf\u03be\u03b1\u03c3\u03c4\u03b1\u03b9 \u03c4\u03bf \u03b4\u03b5\u03b4\u03bf\u03be\u03b1\u03c3\u03bc\u03b5\u03bd\u03bf\u03bd \u03b5\u03bd \u03c4\u03bf\u03c5\u03c4\u03c9 \u03c4\u03c9 \u03bc\u03b5\u03c1\u03b5\u03b9 \u03b5\u03bd\u03b5\u03ba\u03b5\u03bd<\/a> \u03c4\u03b7\u03c2 \u03c5\u03c0\u03b5\u03c1\u03b2\u03b1\u03bb\u03bb\u03bf\u03c5\u03c3\u03b7\u03c2 \u03b4\u03bf\u03be\u03b7\u03c2<\/td>\n\u03ba\u03b1\u03b9 \u03b3\u03b1\u03c1 \u03bf\u03c5 \u03b4\u03b5\u03b4\u03bf\u03be\u03b1\u03c3\u03c4\u03b1\u03b9 \u03c4\u03bf \u03b4\u03b5\u03b4\u03bf\u03be\u03b1\u03c3\u03bc\u03b5\u03bd\u03bf\u03bd \u03b5\u03bd \u03c4\u03bf\u03c5\u03c4\u03c9 \u03c4\u03c9 \u03bc\u03b5\u03c1\u03b5\u03b9 \u03b5\u03bd\u03b5\u03ba\u03b5\u03bd \u03c4\u03b7\u03c2 \u03c5\u03c0\u03b5\u03c1\u03b2\u03b1\u03bb\u03bb\u03bf\u03c5\u03c3\u03b7\u03c2 \u03b4\u03bf\u03be\u03b7\u03c2<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>John 17:11, 12 (NET)<\/p>\n<\/td>\n

\n

John 17:11, 12 (KJV)<\/p>\n<\/td>\n<\/tr>\n

I am no longer in the world, but they are in the world, and I am coming to you. \u00a0Holy Father, keep them safe in your name that you have given me, so that they may be one just as we are one.<\/td>\nAnd now I am no more in the world, but these are in the world, and I come to thee. \u00a0Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

NET Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u03ba\u03b1\u1f76 \u03bf\u1f50\u03ba\u03ad\u03c4\u03b9 \u03b5\u1f30\u03bc\u1f76 \u1f10\u03bd \u03c4\u1ff7 \u03ba\u03cc\u03c3\u03bc\u1ff3, \u03ba\u03b1\u1f76 \u03b1\u1f50\u03c4\u03bf\u1f76<\/a> <\/strong>\u1f10\u03bd \u03c4\u1ff7 \u03ba\u03cc\u03c3\u03bc\u1ff3 \u03b5\u1f30\u03c3\u03af\u03bd, \u03ba\u03b1\u03b3\u1f7c \u03c0\u03c1\u1f78\u03c2 \u03c3\u1f72 \u1f14\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9. \u03c0\u03ac\u03c4\u03b5\u03c1 \u1f05\u03b3\u03b9\u03b5, \u03c4\u03ae\u03c1\u03b7\u03c3\u03bf\u03bd \u03b1\u1f50\u03c4\u03bf\u1f7a\u03c2 \u1f10\u03bd \u03c4\u1ff7 \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03b9 \u03c3\u03bf\u03c5 \u1fa7<\/a> \u03b4\u03ad\u03b4\u03c9\u03ba\u03b1\u03c2 \u03bc\u03bf\u03b9, \u1f35\u03bd\u03b1 \u1f66\u03c3\u03b9\u03bd \u1f13\u03bd \u03ba\u03b1\u03b8\u1f7c\u03c2 \u1f21\u03bc\u03b5\u1fd6\u03c2<\/td>\n\u03ba\u03b1\u03b9 \u03bf\u03c5\u03ba \u03b5\u03c4\u03b9 \u03b5\u03b9\u03bc\u03b9 \u03b5\u03bd \u03c4\u03c9 \u03ba\u03bf\u03c3\u03bc\u03c9 \u03ba\u03b1\u03b9 \u03bf\u03c5\u03c4\u03bf\u03b9<\/a> \u03b5\u03bd \u03c4\u03c9 \u03ba\u03bf\u03c3\u03bc\u03c9 \u03b5\u03b9\u03c3\u03b9\u03bd \u03ba\u03b1\u03b9 \u03b5\u03b3\u03c9 \u03c0\u03c1\u03bf\u03c2 \u03c3\u03b5 \u03b5\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9 \u03c0\u03b1\u03c4\u03b5\u03c1 \u03b1\u03b3\u03b9\u03b5 \u03c4\u03b7\u03c1\u03b7\u03c3\u03bf\u03bd \u03b1\u03c5\u03c4\u03bf\u03c5\u03c2 \u03b5\u03bd \u03c4\u03c9 \u03bf\u03bd\u03bf\u03bc\u03b1\u03c4\u03b9 \u03c3\u03bf\u03c5 \u03bf\u03c5\u03c2<\/a><\/strong> \u03b4\u03b5\u03b4\u03c9\u03ba\u03b1\u03c2 \u03bc\u03bf\u03b9 \u03b9\u03bd\u03b1 \u03c9\u03c3\u03b9\u03bd \u03b5\u03bd \u03ba\u03b1\u03b8\u03c9\u03c2 \u03b7\u03bc\u03b5\u03b9\u03c2<\/td>\n\u03ba\u03b1\u03b9 \u03bf\u03c5\u03ba\u03b5\u03c4\u03b9 \u03b5\u03b9\u03bc\u03b9 \u03b5\u03bd \u03c4\u03c9 \u03ba\u03bf\u03c3\u03bc\u03c9 \u03ba\u03b1\u03b9 \u03bf\u03c5\u03c4\u03bf\u03b9 \u03b5\u03bd \u03c4\u03c9 \u03ba\u03bf\u03c3\u03bc\u03c9 \u03b5\u03b9\u03c3\u03b9\u03bd \u03ba\u03b1\u03b9 \u03b5\u03b3\u03c9 \u03c0\u03c1\u03bf\u03c2 \u03c3\u03b5 \u03b5\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9 \u03c0\u03b1\u03c4\u03b5\u03c1 \u03b1\u03b3\u03b9\u03b5 \u03c4\u03b7\u03c1\u03b7\u03c3\u03bf\u03bd \u03b1\u03c5\u03c4\u03bf\u03c5\u03c2 \u03b5\u03bd \u03c4\u03c9 \u03bf\u03bd\u03bf\u03bc\u03b1\u03c4\u03b9 \u03c3\u03bf\u03c5 \u03c9 \u03b4\u03b5\u03b4\u03c9\u03ba\u03b1\u03c2 \u03bc\u03bf\u03b9 \u03b9\u03bd\u03b1 \u03c9\u03c3\u03b9\u03bd \u03b5\u03bd \u03ba\u03b1\u03b8\u03c9\u03c2 \u03b7\u03bc\u03b5\u03b9\u03c2<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
When I was with them I kept them safe and watched over them in your name that you have given me. \u00a0Not one of them was lost except the one destined for destruction, so that the scripture could be fulfilled.<\/td>\nWhile I was with them in the world<\/strong>, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

NET Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u1f45\u03c4\u03b5 \u1f24\u03bc\u03b7\u03bd \u03bc\u03b5\u03c4\u1fbf \u03b1\u1f50\u03c4\u1ff6\u03bd \u1f10\u03b3\u1f7c \u1f10\u03c4\u03ae\u03c1\u03bf\u03c5\u03bd \u03b1\u1f50\u03c4\u03bf\u1f7a\u03c2 \u1f10\u03bd \u03c4\u1ff7 \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03b9 \u03c3\u03bf\u03c5 \u1fa7<\/a> <\/strong>\u03b4\u03ad\u03b4\u03c9\u03ba\u03b1\u03c2 \u03bc\u03bf\u03b9, \u03ba\u03b1\u1f76<\/a> <\/strong>\u1f10\u03c6\u03cd\u03bb\u03b1\u03be\u03b1, \u03ba\u03b1\u1f76 \u03bf\u1f50\u03b4\u03b5\u1f76\u03c2 \u1f10\u03be \u03b1\u1f50\u03c4\u1ff6\u03bd \u1f00\u03c0\u03ce\u03bb\u03b5\u03c4\u03bf \u03b5\u1f30 \u03bc\u1f74 \u1f41 \u03c5\u1f31\u1f78\u03c2 \u03c4\u1fc6\u03c2 \u1f00\u03c0\u03c9\u03bb\u03b5\u03af\u03b1\u03c2, \u1f35\u03bd\u03b1 \u1f21 \u03b3\u03c1\u03b1\u03c6\u1f74 \u03c0\u03bb\u03b7\u03c1\u03c9\u03b8\u1fc7<\/td>\n\u03bf\u03c4\u03b5 \u03b7\u03bc\u03b7\u03bd \u03bc\u03b5\u03c4 \u03b1\u03c5\u03c4\u03c9\u03bd \u03b5\u03bd \u03c4\u03c9 \u03ba\u03bf\u03c3\u03bc\u03c9<\/strong> \u03b5\u03b3\u03c9 \u03b5\u03c4\u03b7\u03c1\u03bf\u03c5\u03bd \u03b1\u03c5\u03c4\u03bf\u03c5\u03c2 \u03b5\u03bd \u03c4\u03c9 \u03bf\u03bd\u03bf\u03bc\u03b1\u03c4\u03b9 \u03c3\u03bf\u03c5 \u03bf\u03c5\u03c2<\/a> \u03b4\u03b5\u03b4\u03c9\u03ba\u03b1\u03c2 \u03bc\u03bf\u03b9 \u03b5\u03c6\u03c5\u03bb\u03b1\u03be\u03b1 \u03ba\u03b1\u03b9 \u03bf\u03c5\u03b4\u03b5\u03b9\u03c2 \u03b5\u03be \u03b1\u03c5\u03c4\u03c9\u03bd \u03b1\u03c0\u03c9\u03bb\u03b5\u03c4\u03bf \u03b5\u03b9 \u03bc\u03b7 \u03bf \u03c5\u03b9\u03bf\u03c2 \u03c4\u03b7\u03c2 \u03b1\u03c0\u03c9\u03bb\u03b5\u03b9\u03b1\u03c2 \u03b9\u03bd\u03b1 \u03b7 \u03b3\u03c1\u03b1\u03c6\u03b7 \u03c0\u03bb\u03b7\u03c1\u03c9\u03b8\u03b7<\/td>\n\u03bf\u03c4\u03b5 \u03b7\u03bc\u03b7\u03bd \u03bc\u03b5\u03c4 \u03b1\u03c5\u03c4\u03c9\u03bd \u03b5\u03bd \u03c4\u03c9 \u03ba\u03bf\u03c3\u03bc\u03c9<\/strong> \u03b5\u03b3\u03c9 \u03b5\u03c4\u03b7\u03c1\u03bf\u03c5\u03bd \u03b1\u03c5\u03c4\u03bf\u03c5\u03c2 \u03b5\u03bd \u03c4\u03c9 \u03bf\u03bd\u03bf\u03bc\u03b1\u03c4\u03b9 \u03c3\u03bf\u03c5 \u03bf\u03c5\u03c2 \u03b4\u03b5\u03b4\u03c9\u03ba\u03b1\u03c2 \u03bc\u03bf\u03b9 \u03b5\u03c6\u03c5\u03bb\u03b1\u03be\u03b1 \u03ba\u03b1\u03b9 \u03bf\u03c5\u03b4\u03b5\u03b9\u03c2 \u03b5\u03be \u03b1\u03c5\u03c4\u03c9\u03bd \u03b1\u03c0\u03c9\u03bb\u03b5\u03c4\u03bf \u03b5\u03b9 \u03bc\u03b7 \u03bf \u03c5\u03b9\u03bf\u03c2 \u03c4\u03b7\u03c2 \u03b1\u03c0\u03c9\u03bb\u03b5\u03b9\u03b1\u03c2 \u03b9\u03bd\u03b1 \u03b7 \u03b3\u03c1\u03b1\u03c6\u03b7 \u03c0\u03bb\u03b7\u03c1\u03c9\u03b8\u03b7<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
\n
To Make Holy, Part 8<\/em><\/a><\/div>\n
Back to The Lost Son of Perdition, Part 1<\/em><\/a><\/div>\n
Back to A Monotonous Cycle Revisited, Part 3<\/em><\/a><\/div>\n
Back to The Lost Son of Perdition, Part 3<\/em><\/a><\/div>\n
Back to Peter’s Second Gospel Proclamation, Part 3<\/em><\/a><\/div>\n
Back to Westworld, Part 1<\/em><\/a><\/div>\n
Back to The Book of Life, Part 3<\/em><\/a><\/div>\n
Back to The Lost Son of Perdition, Part 11<\/em><\/a><\/div>\n
Back to Who Am I? Part 15<\/em><\/a><\/div>\n
Back to \u03b1\u1f50\u03c4\u03bf\u1fe6 and \u1f11\u03b1\u03c5\u03c4\u03bf\u1fe6, Part 1<\/em><\/a><\/div>\n
Back to The Day of the Lord, Part 8<\/em><\/a><\/div>\n
Back to Christ-Centered Preaching, Chapter 2<\/em><\/a><\/div>\n
Back to Christ-Centered Preaching, Chapter 4, Part 2<\/em><\/a><\/div>\n
Back to Balaam, Balak and the 24,000, Part 1<\/em><\/a><\/div>\n
<\/div>\n
\n

<\/a>[1]<\/sup> John 17:17 (NET)<\/p>\n

<\/a>[2]<\/sup> The NET parallel Greek<\/a> text, NA28<\/sup><\/a> and Byzantine Majority Text<\/a> had \u03b3\u03c1\u03ac\u03c6\u03c9\u03bd<\/a> here, where the Stephanus Textus Receptus<\/a> had \u03b3\u03c1\u03b1\u03c6\u03c9<\/a> (KJV: wrote<\/em>).<\/p>\n

<\/a>[3]<\/sup> 2 John 1:5 (NET)<\/p>\n

<\/a>[4]<\/sup> The NET parallel Greek<\/a> text, NA28<\/sup><\/a> and Byzantine Majority Text<\/a> had \u03bd\u03b1\u1f76<\/a> here, where the Stephanus Textus Receptus<\/a> had \u03ba\u03b1\u03b9<\/a> (KJV: And<\/em>).<\/p>\n

<\/a>[5]<\/sup> Philippians 4:3 (NET)<\/p>\n

<\/a>[6]<\/sup> Luke 16:27 (NET)<\/p>\n

<\/a>[7]<\/sup> John 6:44 (NET)<\/p>\n

<\/a>[8]<\/sup> Romans 8:28, 29 (NET)<\/p>\n

<\/a>[9]<\/sup> Romans 8:30 (NET)<\/p>\n

<\/a>[10]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03bf\u1f56\u03bd<\/a> (not translated in the NET) following Why<\/em>.\u00a0 The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> did not.<\/p>\n

<\/a>[11]<\/sup> Romans 9:19 (NET)<\/p>\n

<\/a>[12]<\/sup> \u201cIn 1952, [Bill Bright<\/a>] wrote The Four Spiritual Laws<\/a>, an evangelistic Christian tract. \u00a0In the booklet he outlines his view of the essentials of the Christian faith concerning salvation. It is summarized as four spiritual laws or principles that govern what he sees as human beings’ relationship with God. \u00a0The booklet ends with a prayer of repentance.\u201d<\/p>\n

<\/a>[13]<\/sup> I think the fact that this woman attended church once before she died gave Pastor Farag the confidence<\/a> to assume that she had truly Admitted she was a sinner, really Believed that Jesus is Lord and fully intended to Call (\u1f10\u03c0\u03b9\u03ba\u03b1\u03bb\u03ad\u03c3\u03b7\u03c4\u03b1\u03b9<\/a>, a form of \u1f10\u03c0\u03b9\u03ba\u03b1\u03bb\u03ad\u03c9<\/a>) upon Him; and so he said, \u201cShe\u2019s with the Lord.\u201d<\/p>\n

So then, it does not depend on human desire<\/em> (\u03b8\u03ad\u03bb\u03bf\u03bd\u03c4\u03bf\u03c2, a form of \u03b8\u03ad\u03bb\u03c9<\/a>) or exertion<\/em> (\u03c4\u03c1\u03ad\u03c7\u03bf\u03bd\u03c4\u03bf\u03c2, a form of \u03c4\u03c1\u03ad\u03c7\u03c9<\/a>), but on God who shows mercy<\/em> (Romans 9:16 NET). \u00a0[W]e must get rid of every weight and the sin that clings so closely, and run<\/em> (\u03c4\u03c1\u03ad\u03c7\u03c9\u03bc\u03b5\u03bd, another form of \u03c4\u03c1\u03ad\u03c7\u03c9) with endurance the race set out for us, keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith<\/em> (Hebrews 12:1b, 2a NET). \u00a0[F]or the one bringing forth in you both the desire<\/em> (\u03b8\u03ad\u03bb\u03b5\u03b9\u03bd, another form of \u03b8\u03ad\u03bb\u03c9) and the effort<\/em> (\u1f10\u03bd\u03b5\u03c1\u03b3\u03b5\u1fd6\u03bd, a form of \u1f10\u03bd\u03b5\u03c1\u03b3\u03ad\u03c9<\/a>)\u2014for the sake of his good pleasure\u2014is God<\/em> (Philippians 2:13 NET).<\/p>\n

<\/a>[14]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b3\u03ac\u03c1<\/a> (not translated in the NET) here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b4\u03b5<\/a> (KJV: yea<\/em>)<\/p>\n

<\/a>[15]<\/sup> 1 Corinthins 9:16b (NET)<\/p>\n

<\/a>[16]<\/sup> NET note 44<\/a>: Or possibly \u201cobjects of wrath that have fit themselves for destruction.\u201d The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that \u201cthe middle view has little to commend it.\u201d First, \u03ba\u03b1\u03c4\u03b1\u03c1\u03c4\u03af\u03b6\u03c9 (katartiz\u014d) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a \u201cdone deal\u201d (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.<\/p>\n

<\/a>[17]<\/sup> Matthew 6:13b (NASB) Table<\/a><\/p>\n

<\/a>[18]<\/sup> Ephesians 2:9b (NET)<\/p>\n

<\/a>[19]<\/sup> Romans 3:22a (NET) Table<\/a><\/p>\n

<\/a>[20]<\/sup> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c4\u03b1<\/a> \u03c0\u03b1\u03bd\u03c4\u03b1<\/a> (KJV: all things<\/em>) here.\u00a0 The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n

<\/a>[21]<\/sup> John 17:10 (NET)<\/p>\n

<\/a>[22]<\/sup> John 17:10 (KJV)<\/p>\n

<\/a>[23]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u1f14\u03b4\u03c9\u03ba\u03b1\u03c2<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b4\u03b5\u03b4\u03c9\u03ba\u03b1\u03c2<\/a> (KJV: gavest<\/em>).<\/p>\n

<\/a>[24]<\/sup> John 17:6a (NET) Table<\/a><\/p>\n

<\/a>[25]<\/sup> Romans 1:25 (NET)<\/p>\n

<\/a>[26]<\/sup> John 17:8b (NET)<\/p>\n

<\/a>[27]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u1f22<\/a> (not translated in the NET) here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b5\u03b9<\/a> (KJV: or<\/em>).<\/p>\n

<\/a>[28]<\/sup> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c3\u03c5\u03c3\u03c4\u03b1\u03c4\u03b9\u03ba\u03c9\u03bd<\/a> (KJV: commendation<\/em>) repeated here.\u00a0 The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n

<\/a>[29]<\/sup> In the NET parallel Greek<\/a> text and NA28<\/sup><\/a> Moses <\/em>was spelled \u039c\u03c9\u03cb\u03c3\u03ad\u03c9\u03c2<\/a>, and \u03bc\u03c9\u03c3\u03b5\u03c9\u03c2<\/a> in the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a>.<\/p>\n

<\/a>[30]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03c4\u1fc7<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b7<\/a>.<\/p>\n

<\/a>[31]<\/sup> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b5\u03bd<\/a> here.\u00a0 The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n

<\/a>[32]<\/sup> The NET parallel Greek<\/a> text, NA28<\/sup><\/a> and Byzantine Majority Text<\/a> had \u03bf\u1f50<\/a> here, where the Stephanus Textus Receptus<\/a> had \u03bf\u03c5\u03b4\u03b5<\/a>.<\/p>\n

<\/a>[33]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b5\u1f35\u03bd\u03b5\u03ba\u03b5\u03bd<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b5\u03bd\u03b5\u03ba\u03b5\u03bd<\/a> (KJV: by reason of<\/em>).<\/p>\n

<\/a>[34]<\/sup> 2 Corinthians 3:7-11 (NET)<\/p>\n

<\/a>[35]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b1\u1f50\u03c4\u03bf\u1f76<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03bf\u03c5\u03c4\u03bf\u03b9<\/a> (KJV: these<\/em>).<\/p>\n

<\/a>[36]<\/sup> The NET parallel Greek<\/a> text, NA28<\/sup><\/a> and Byzantine Majority Text<\/a> had the singular pronoun \u1fa7<\/a> here, where the Stephanus Textus Receptus<\/a> had the plural \u03bf\u03c5\u03c2<\/a> (KJV: those<\/em>).<\/p>\n

<\/a>[37]<\/sup> John 17:11 (NET)<\/p>\n

<\/a>[38]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03ba\u03b1\u1f76<\/a> here.\u00a0 The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> did not.<\/p>\n

<\/a>[39]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had the singular pronoun \u1fa7<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had the plural \u03bf\u03c5\u03c2<\/a> (KJV: those<\/em>).<\/p>\n

<\/a>[40]<\/sup> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b5\u03bd \u03c4\u03c9 \u03ba\u03bf\u03c3\u03bc\u03c9 (KJV: in the world<\/em>) here.\u00a0 The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n

<\/a>[41]<\/sup> Galatians 5:22a (NET) Table<\/a><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

The next form of \u1f01\u03b3\u03b9\u03ac\u03b6\u03c9 I want to consider is found in Jesus\u2019 prayer to his Father: Set them apart (\u1f01\u03b3\u03af\u03b1\u03c3\u03bf\u03bd, a form of \u1f01\u03b3\u03b9\u03ac\u03b6\u03c9) in the truth; your word is truth.[1]\u00a0 But I\u2019m making a slow pilgrimage through his … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4724,4534,3834],"tags":[4725,1935,4721,4722,1194,4719,4676,760,290,1334,1335,4720,2477,3672,4723,2917,4714,2526,4716,1763,4715,762,291,5537,1323,1296,4718,1091],"class_list":["post-13058","post","type-post","status-publish","format-standard","hentry","category-jesus-prayer","category-section-five","category-to-make-holy","tag-1-corinthians-1542-44","tag-1-corinthians-916","tag-2-corinthians-31-3","tag-2-corinthians-37-11","tag-2-corinthians-47","tag-2-corinthians-516","tag-ephesians-29","tag-galatians-220-21","tag-galatians-522","tag-isaiah-2916","tag-isaiah-459","tag-john-1710","tag-john-1711","tag-john-1712","tag-john-1713","tag-john-1717","tag-john-179-2-john-15","tag-john-644","tag-luke-1627","tag-matthew-613","tag-philippians-43","tag-romans-125","tag-romans-322","tag-romans-828-29","tag-romans-830","tag-romans-919","tag-romans-920-21","tag-romans-922-24"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/13058","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=13058"}],"version-history":[{"count":5,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/13058\/revisions"}],"predecessor-version":[{"id":28566,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/13058\/revisions\/28566"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=13058"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=13058"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=13058"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}