{"id":14695,"date":"2020-05-20T21:07:35","date_gmt":"2020-05-20T15:07:35","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=14695"},"modified":"2026-05-20T12:03:43","modified_gmt":"2026-05-20T17:03:43","slug":"he-takes-away-part-1","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=14695","title":{"rendered":"He Takes Away, Part 1"},"content":{"rendered":"

He takes away every branch that does not bear fruit in me<\/em>.[1]<\/sup><\/a> \u00a0I would like to say that I was blindsided by the suggestion<\/a> that takes away<\/em> may not be the best translation of \u03b1\u1f34\u03c1\u03b5\u03b9<\/a> (a form of \u03b1\u1f34\u03c1\u03c9<\/a>) here.\u00a0 But a quarterback searching downfield for an open receiver knows when he has been tackled from behind.\u00a0 This was more like being blindsided by a gnat, annoying, but insufficient to shake the well established truth that poor job performance is just cause for termination.<\/p>\n\n\n\n\n
\n

Matthew 3:10 (NET)<\/p>\n<\/td>\n

Matthew 7:19 (NET)<\/td>\n\n

Luke 3:9 (NET)<\/p>\n<\/td>\n<\/tr>\n

Even now[2]<\/sup><\/a> the ax is laid at the root of the trees, and every tree that does not produce good (\u03ba\u03b1\u03bb\u1f78\u03bd<\/a>, a form of \u03ba\u03b1\u03bb\u03cc\u03c2<\/a>) fruit will be cut down and thrown into the fire.<\/td>\nEvery tree that does not bear good (\u03ba\u03b1\u03bb\u1f78\u03bd<\/a>, a form of \u03ba\u03b1\u03bb\u03cc\u03c2<\/a>) fruit is cut down and thrown into the fire.<\/td>\nEven now the ax is laid at the root of the trees, and every tree that does not produce good (\u03ba\u03b1\u03bb\u1f78\u03bd<\/a>, a form of \u03ba\u03b1\u03bb\u03cc\u03c2<\/a>) fruit will be cut down and thrown into the fire.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Nothing clicked until I examined the meaning of \u03ba\u03b1\u03b8\u03b1\u1f77\u03c1\u03b5\u03b9<\/a> (a form of \u03ba\u03b1\u03b8\u03b1\u03af\u03c1\u03c9<\/a>), translated he prunes<\/a><\/em> in: He prunes every branch that bears fruit so that it will bear more fruit<\/em>.[3]<\/sup><\/a>\u00a0 I chuckled then, and quipped, \u201cThe translators seem to have been a little too enamored with a gardening metaphor and a little too careless with the meaning of the words.\u201d\u00a0 The gnat was buzzing around my face then.<\/p>\n

It wasn\u2019t until later that day, walking and praying, that it dawned on me that I wasn\u2019t merely accusing the Johnny-come-lately<\/a> translators of the NET (my contemporaries) of carelessness, but the translators of the KJV<\/a> as well, not to mention anyone else who ever translated John 15:2<\/a> into English.\u00a0 This gnat was not about to be easily brushed away.\u00a0 It deserved to be entertained or crushed.<\/p>\n

Here are the first two occurrences of \u03b1\u1f34\u03c1\u03b5\u03b9 in the New Testament.<\/p>\n\n\n\n\n
\n

Matthew 9:16 (NET)<\/p>\n<\/td>\n

\n

Mark 2:21 (NET)<\/p>\n<\/td>\n<\/tr>\n

No one sews a patch of unshrunk cloth on an old garment, because the patch will pull away (\u03b1\u1f34\u03c1\u03b5\u03b9) from the garment and the tear will be worse.<\/td>\nNo[4]<\/sup><\/a> one sews[5]<\/sup><\/a> a patch of unshrunk cloth on an old garment;[6]<\/sup><\/a> otherwise, the patch pulls away from[7]<\/sup><\/a> it, the new from the old, and the tear becomes worse.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The KJV rendered it: else the new piece that filled it up taketh away<\/em> (\u03b1\u1f34\u03c1\u03b5\u03b9) from the old<\/em>,[8]<\/sup><\/a> virtually identical to Every branch in me that beareth not fruit he taketh away<\/em> (\u03b1\u1f34\u03c1\u03b5\u03b9).[9]<\/sup><\/a>\u00a0 So can I crush this pesky gnat?\u00a0 Actually, it slipped through my fingers.<\/p>\n

Here is a table comparing Mark 2:21b to John 15:2a.<\/p>\n\n\n\n\n\n\n\n
\n

Mark 2:21b<\/p>\n<\/td>\n

\n

John 15:2a<\/p>\n<\/td>\n<\/tr>\n

\n

\u00a0NET Parallel Greek<\/p>\n<\/td>\n

Stephanus Textus Receptus<\/td>\n\u00a0NET Parallel Greek<\/td>\n\n

Stephanus Textus Receptus<\/p>\n<\/td>\n<\/tr>\n

\u03b1\u1f34\u03c1\u03b5\u03b9 \u03c4\u1f78 \u03c0\u03bb\u1f75\u03c1\u03c9\u03bc\u03b1 \u1f00\u03c0\u1fbf<\/strong> \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03c4\u1f78 \u03ba\u03b1\u03b9\u03bd\u1f78\u03bd \u03c4\u03bf\u1fe6 \u03c0\u03b1\u03bb\u03b1\u03b9\u03bf\u1fe6<\/td>\n\u03b1\u03b9\u03c1\u03b5\u03b9 \u03c4\u03bf \u03c0\u03bb\u03b7\u03c1\u03c9\u03bc\u03b1 \u03b1\u03c5\u03c4\u03bf\u03c5 \u03c4\u03bf \u03ba\u03b1\u03b9\u03bd\u03bf\u03bd \u03c4\u03bf\u03c5 \u03c0\u03b1\u03bb\u03b1\u03b9\u03bf\u03c5<\/td>\n\u03c0\u1fb6\u03bd \u03ba\u03bb\u1fc6\u03bc\u03b1 \u1f10\u03bd \u1f10\u03bc\u03bf\u1f76 \u03bc\u1f74 \u03c6\u1f73\u03c1\u03bf\u03bd \u03ba\u03b1\u03c1\u03c0\u1f78\u03bd \u03b1\u1f34\u03c1\u03b5\u03b9 \u03b1\u1f50\u03c4\u1f79<\/td>\n\u03c0\u03b1\u03bd \u03ba\u03bb\u03b7\u03bc\u03b1 \u03b5\u03bd \u03b5\u03bc\u03bf\u03b9 \u03bc\u03b7 \u03c6\u03b5\u03c1\u03bf\u03bd \u03ba\u03b1\u03c1\u03c0\u03bf\u03bd \u03b1\u03b9\u03c1\u03b5\u03b9 \u03b1\u03c5\u03c4\u03bf<\/td>\n<\/tr>\n
\n

NET<\/p>\n<\/td>\n

KJV<\/td>\nNET<\/td>\n\n

KJV<\/p>\n<\/td>\n<\/tr>\n

the patch pulls away from it, the new from the old<\/td>\nthe new piece that filled it up taketh away from the old<\/td>\nHe takes away every branch that does not bear fruit in me.<\/td>\nEvery branch in me that beareth not fruit he taketh away:<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

In the NET the patch<\/em> was a very clever and concise translation of \u03c4\u1f78<\/a> \u03c0\u03bb\u1f75\u03c1\u03c9\u03bc\u03b1<\/a> relative to the accurate but somewhat awkward the<\/em>..piece that filled<\/em>..up <\/em>in the KJV.\u00a0 The translators assumed here that \u03c4\u1f78 \u03c0\u03bb\u1f75\u03c1\u03c9\u03bc\u03b1 was in the nominative case<\/a> rather than the accusative case<\/a>: the patch pulls away from it<\/em> (NET), the<\/em>..piece that filled it up taketh away<\/em> (KJV) rather than \u201che pulls away the patch from it\u201d or \u201che taketh away the piece that filled it up.\u201d\u00a0 The translators assumed the Greek word \u03b1\u1f50\u03c4\u03bf\u1fe6<\/a>, translated it<\/em>, was an adverb referring back to the old garment <\/em>(\u1f31\u03bc\u03b1\u03c4\u1f77\u1ff3<\/a> \u03c0\u03b1\u03bb\u03b1\u03b9\u1ff7<\/a> in the Setphanus Textus Receptus and Byzantine Majority Text; see Table2<\/a> below).<\/p>\n

Every branch in me that beareth not fruit he taketh away <\/em>[from me], the KJV translators left me to assume.\u00a0 The NET translators simply made it explicit: He takes away every branch that does not bear fruit in me<\/em>.\u00a0 But what does \u03b1\u03c5\u03c4\u03bf<\/a> mean here?<\/p>\n

Surely, it\u2019s not to be understood in the nominative case.\u00a0 Jesus didn\u2019t refer to the gardener<\/em> (\u1f41<\/a> \u03b3\u03b5\u03c9\u03c1\u03b3\u1f79\u03c2<\/a>) his Father with a neuter pronoun.\u00a0 Surely He <\/em>(KJV: he<\/em>) was derived from the 3rd<\/sup> person singular verb \u03b1\u1f34\u03c1\u03b5\u03b9, and \u03b1\u03c5\u03c4\u03bf then was to be understood in the accusative case referring back to every branch that does not bear fruit in me <\/em>or Every branch in me that beareth not fruit<\/em>.<\/p>\n

So in the NET it was redundant: He takes <\/em>[it] away every branch that does not bear fruit in me<\/em>.\u00a0 The NET translators didn\u2019t translate \u03b1\u03c5\u03c4\u03bf in the second clause either: He prunes<\/em> [\u03b1\u03c5\u03c4\u03bf] every branch that bears fruit so that it will bear more fruit<\/em>. \u00a0The KJV translators did, however, translate \u03b1\u03c5\u03c4\u03bf in the second clause: and every branch that beareth fruit, he purgeth it <\/em>(\u03b1\u03c5\u03c4\u03bf), that it<\/em> may bring forth more fruit<\/em>.[10]<\/sup><\/a>\u00a0 So what\u2019s up with the first clause?\u00a0 Every branch in me that beareth not fruit he taketh<\/em> [it] away<\/em>, is not that bad.<\/p>\n

I compared this construction to the first occurrence of another form of \u03b1\u1f34\u03c1\u03c9.\u00a0 The devil said to Jesus (Matthew 4:6 NET):<\/p>\n

\u201cIf you are the Son of God, throw yourself down.\u00a0 For it is written, \u2018He will command his angels concerning you\u2019 and \u2018with their hands they will lift you up (\u1f00\u03c1\u03bf\u1fe6\u03c3\u03b9\u03bd<\/a>, another form of \u03b1\u1f34\u03c1\u03c9)<\/em>, so that you will not strike your foot against a stone.\u2019\u201d<\/p><\/blockquote>\n

Here is a table comparing Matthew 4:6b to John 15:2a.<\/p>\n\n\n\n\n\n\n\n
\n

<\/a>Matthew 4:6b<\/p>\n<\/td>\n

John 15:2a<\/td>\n<\/tr>\n
\u00a0NET Parallel Greek<\/td>\nStephanus Textus Receptus<\/td>\n\u00a0NET Parallel Greek<\/td>\n\n

Stephanus Textus Receptus<\/p>\n<\/td>\n<\/tr>\n

\u1f10\u03c0\u1f76 \u03c7\u03b5\u03b9\u03c1\u1ff6\u03bd \u1f00\u03c1\u03bf\u1fe6\u03c3\u03b9\u03bd \u03c3\u03b5<\/td>\n\u03b5\u03c0\u03b9 \u03c7\u03b5\u03b9\u03c1\u03c9\u03bd \u03b1\u03c1\u03bf\u03c5\u03c3\u03b9\u03bd \u03c3\u03b5<\/td>\n\u03c0\u1fb6\u03bd \u03ba\u03bb\u1fc6\u03bc\u03b1 \u1f10\u03bd \u1f10\u03bc\u03bf\u1f76 \u03bc\u1f74 \u03c6\u1f73\u03c1\u03bf\u03bd \u03ba\u03b1\u03c1\u03c0\u1f78\u03bd \u03b1\u1f34\u03c1\u03b5\u03b9 \u03b1\u1f50\u03c4\u1f79<\/td>\n\u03c0\u03b1\u03bd \u03ba\u03bb\u03b7\u03bc\u03b1 \u03b5\u03bd \u03b5\u03bc\u03bf\u03b9 \u03bc\u03b7 \u03c6\u03b5\u03c1\u03bf\u03bd \u03ba\u03b1\u03c1\u03c0\u03bf\u03bd \u03b1\u03b9\u03c1\u03b5\u03b9 \u03b1\u03c5\u03c4\u03bf<\/td>\n<\/tr>\n
\n

NET<\/p>\n<\/td>\n

KJV<\/td>\nNET<\/td>\n\n

KJV<\/p>\n<\/td>\n<\/tr>\n

with their hands they will lift you up<\/td>\nin their hands they shall bear thee up<\/td>\nHe takes away every branch that does not bear fruit in me.<\/td>\nEvery branch in me that beareth not fruit he taketh away:<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Here the future tense 3rd<\/sup> person plural verb \u1f00\u03c1\u03bf\u1fe6\u03c3\u03b9\u03bd was translated they will lift<\/em>…up<\/em> (NET) and they shall bear<\/em>…up <\/em>(KJV).\u00a0 The 2nd<\/sup> person accusative pronoun \u03c3\u03b5<\/a>, translated you <\/em>(NET) or thee <\/em>(KJV), is what they will lift up with <\/em>or in their hands<\/em>.\u00a0 The main reason \u1f00\u03c1\u03bf\u1fe6\u03c3\u03b9\u03bd was translated will lift <\/em>or shall bear up<\/em> here instead of \u201cwill take away\u201d was because it is itself a translation in the Septuagint<\/a> of \u05d9\u05e9\u05c1\u05d0\u05d5\u05e0\u05da<\/a> (n\u00e2\u015b\u00e2\u02bc<\/em>) from Psalm 91:12<\/a>.\u00a0 But I also noticed that there is no place mentioned anywhere near the verb where you <\/em>might be taken away from, only a reason given why they will lift you up<\/em>, so that<\/em> (\u03bc\u1f75\u03c0\u03bf\u03c4\u03b5<\/a>) you will not strike your foot against a stone<\/em>.<\/p>\n

This caused me to wonder if \u1f10\u03bd<\/a> \u1f10\u03bc\u03bf\u1f76<\/a>, translated in me<\/em>, in John 15:2 was really a place to be taken away from, or a description of \u03c0\u1fb6\u03bd<\/a> \u03ba\u03bb\u1fc6\u03bc\u03b1<\/a>, translated every branch<\/em>. \u00a0Perhaps, a better way to frame the question is: does the gardener prune every branch that bears fruit or only those \u1f10\u03bd \u1f10\u03bc\u03bf\u1f76 that bear fruit?\u00a0 The phrase \u03c0\u1fb6\u03bd \u03ba\u03bb\u1fc6\u03bc\u03b1 \u1f10\u03bd \u1f10\u03bc\u03bf\u1f76 wasn\u2019t repeated in the second clause, only the word \u03c0\u1fb6\u03bd a form of \u03c0\u1fb6\u03c2<\/a>, \u201cevery, all.\u201d \u00a0So did Jesus say that every branch that bears fruit will be pruned by the gardener (his Father) so that it will bear more fruit<\/em> whether that branch is \u1f10\u03bd \u1f10\u03bc\u03bf\u1f76 or not?<\/p>\n

The answer to that question seems fairly obvious a couple of verses later: Remain in me<\/em> (\u1f10\u03bd \u1f10\u03bc\u03bf\u1f77), and I will remain in you.\u00a0 Just as the branch cannot bear fruit by itself, unless it remains in the vine, so neither can you unless you remain in me <\/em>(\u1f10\u03bd \u1f10\u03bc\u03bf\u1f76).[11]<\/sup><\/a>\u00a0 That means that the text should be understood a little differently than it might be read literally.<\/p>\n\n\n\n\n\n
\n

John 15:2 read literally\u2026<\/p>\n<\/td>\n

\n

John 15:2 understood\u2026<\/p>\n<\/td>\n<\/tr>\n

\u03c0\u1fb6\u03bd \u03ba\u03bb\u1fc6\u03bc\u03b1 \u1f10\u03bd \u1f10\u03bc\u03bf\u1f76 \u03bc\u1f74 \u03c6\u1f73\u03c1\u03bf\u03bd \u03ba\u03b1\u03c1\u03c0\u1f78\u03bd \u03b1\u1f34\u03c1\u03b5\u03b9 \u03b1\u1f50\u03c4\u1f79, \u03ba\u03b1\u1f76 \u03c0\u1fb6\u03bd \u03c4\u1f78 \u03ba\u03b1\u03c1\u03c0\u1f78\u03bd \u03c6\u1f73\u03c1\u03bf\u03bd \u03ba\u03b1\u03b8\u03b1\u1f77\u03c1\u03b5\u03b9 \u03b1\u1f50\u03c4\u1f78 \u1f35\u03bd\u03b1 \u03ba\u03b1\u03c1\u03c0\u1f78\u03bd \u03c0\u03bb\u03b5\u1f77\u03bf\u03bd\u03b1 \u03c6\u1f73\u03c1\u1fc3<\/td>\n\u03c0\u1fb6\u03bd \u03ba\u03bb\u1fc6\u03bc\u03b1 \u1f10\u03bd \u1f10\u03bc\u03bf\u1f76 \u03bc\u1f74 \u03c6\u1f73\u03c1\u03bf\u03bd \u03ba\u03b1\u03c1\u03c0\u1f78\u03bd \u03b1\u1f34\u03c1\u03b5\u03b9 \u03b1\u1f50\u03c4\u1f79, \u03ba\u03b1\u1f76 \u03c0\u1fb6\u03bd [\u03ba\u03bb\u1fc6\u03bc\u03b1 \u1f10\u03bd \u1f10\u03bc\u03bf\u1f76] \u03c4\u1f78 \u03ba\u03b1\u03c1\u03c0\u1f78\u03bd \u03c6\u1f73\u03c1\u03bf\u03bd \u03ba\u03b1\u03b8\u03b1\u1f77\u03c1\u03b5\u03b9 \u03b1\u1f50\u03c4\u1f78 \u1f35\u03bd\u03b1 \u03ba\u03b1\u03c1\u03c0\u1f78\u03bd \u03c0\u03bb\u03b5\u1f77\u03bf\u03bd\u03b1 \u03c6\u1f73\u03c1\u1fc3<\/td>\n<\/tr>\n
He takes away every branch that does not bear fruit in me. \u00a0He prunes [anything] that bears fruit so that it will bear more fruit.<\/td>\nHe takes away every branch that does not bear fruit in me. \u00a0He prunes every branch [in me] that bears fruit so that it will bear more fruit.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

So if \u1f10\u03bd \u1f10\u03bc\u03bf\u1f76 was meant to distinguish \u03c0\u1fb6\u03bd \u03ba\u03bb\u1fc6\u03bc\u03b1 from all branches in both clauses, the gardener does two different things for every branch that is \u1f10\u03bd \u1f10\u03bc\u03bf\u1f76, depending on whether it bears fruit<\/em> (\u03c4\u1f78<\/a> \u03ba\u03b1\u03c1\u03c0\u1f78\u03bd<\/a> \u03c6\u1f73\u03c1\u03bf\u03bd<\/a>) or does not bear fruit<\/em> (\u03bc\u1f74<\/a> \u03c6\u1f73\u03c1\u03bf\u03bd \u03ba\u03b1\u03c1\u03c0\u1f78\u03bd) presently.<\/p>\n

It seemed unlikely then to me that the gardener\u2019s action could be to remove the branch from the modifier (\u1f10\u03bd \u1f10\u03bc\u03bf\u1f76) that distinguished it from all branches in the first place. \u00a0But then, I don\u2019t know Greek as well as those who have translated the New Testament into English.\u00a0 So I continued.<\/p>\n

Jesus explained a parable:<\/p>\n\n\n\n\n
\n

Mark 4:15 (NET)<\/p>\n<\/td>\n

\n

Luke 8:12 (NET) Table<\/a><\/p>\n<\/td>\n<\/tr>\n

These are the ones on the path where the word is sown: Whenever they hear, immediately[12]<\/sup><\/a> Satan comes and snatches (\u03b1\u1f34\u03c1\u03b5\u03b9) the word that was sown in[13]<\/sup><\/a> them.[14]<\/sup><\/a><\/td>\nThose along the path are the ones who have heard; then the devil comes and takes away (\u03b1\u1f34\u03c1\u03b5\u03b9) the word from their hearts, so that they may not believe and be saved.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

There is a third account of this explanation which didn’t contain the word \u03b1\u1f34\u03c1\u03b5\u03b9: When anyone hears the word about the kingdom and does not understand it, the evil one comes and snatches what was sown in his heart; this is the seed sown along the path<\/em>.[15]<\/sup><\/a>\u00a0 The Greek word translated snatches <\/em>was \u1f01\u03c1\u03c0\u1f71\u03b6\u03b5\u03b9<\/a> (a form of \u1f01\u03c1\u03c0\u03ac\u03b6\u03c9<\/a>) here: \u201cto seize, snatch, catch, pluck, pull, take (by force); to plunder, rob, steal, carry off, raven; to tear away, forcibly remove, drag away; to seize, grab hold; to captivate, allure.\u201d<\/p>\n

Here is a comparison of Mark 4:15b to John 15:2a.<\/p>\n\n\n\n\n\n\n\n
\n

<\/a>Mark 4:15b<\/p>\n<\/td>\n

\n

John 15:2a<\/p>\n<\/td>\n<\/tr>\n

\n

\u00a0NET Parallel Greek<\/p>\n<\/td>\n

Stephanus Textus Receptus<\/td>\n\u00a0NET Parallel Greek<\/td>\n\n

Stephanus Textus Receptus<\/p>\n<\/td>\n<\/tr>\n

\u03b5\u1f50\u03b8\u1f7a\u03c2 <\/strong>\u1f14\u03c1\u03c7\u03b5\u03c4\u03b1\u03b9 \u1f41 \u03c3\u03b1\u03c4\u03b1\u03bd\u1fb6\u03c2 \u03ba\u03b1\u1f76 \u03b1\u1f34\u03c1\u03b5\u03b9 \u03c4\u1f78\u03bd \u03bb\u1f79\u03b3\u03bf\u03bd \u03c4\u1f78\u03bd \u1f10\u03c3\u03c0\u03b1\u03c1\u03bc\u1f73\u03bd\u03bf\u03bd \u03b5\u1f30\u03c2 \u03b1\u1f50\u03c4\u03bf\u1f7b\u03c2<\/strong><\/td>\n\u03b5\u03c5\u03b8\u03b5\u03c9\u03c2 \u03b5\u03c1\u03c7\u03b5\u03c4\u03b1\u03b9 \u03bf \u03c3\u03b1\u03c4\u03b1\u03bd\u03b1\u03c2 \u03ba\u03b1\u03b9 \u03b1\u03b9\u03c1\u03b5\u03b9 \u03c4\u03bf\u03bd \u03bb\u03bf\u03b3\u03bf\u03bd \u03c4\u03bf\u03bd \u03b5\u03c3\u03c0\u03b1\u03c1\u03bc\u03b5\u03bd\u03bf\u03bd \u03b5\u03bd \u03c4\u03b1\u03b9\u03c2 \u03ba\u03b1\u03c1\u03b4\u03b9\u03b1\u03b9\u03c2 \u03b1\u03c5\u03c4\u03c9\u03bd<\/strong><\/td>\n\u03c0\u1fb6\u03bd \u03ba\u03bb\u1fc6\u03bc\u03b1 \u1f10\u03bd \u1f10\u03bc\u03bf\u1f76 \u03bc\u1f74 \u03c6\u1f73\u03c1\u03bf\u03bd \u03ba\u03b1\u03c1\u03c0\u1f78\u03bd \u03b1\u1f34\u03c1\u03b5\u03b9 \u03b1\u1f50\u03c4\u1f79<\/td>\n\u03c0\u03b1\u03bd \u03ba\u03bb\u03b7\u03bc\u03b1 \u03b5\u03bd \u03b5\u03bc\u03bf\u03b9 \u03bc\u03b7 \u03c6\u03b5\u03c1\u03bf\u03bd \u03ba\u03b1\u03c1\u03c0\u03bf\u03bd \u03b1\u03b9\u03c1\u03b5\u03b9 \u03b1\u03c5\u03c4\u03bf<\/td>\n<\/tr>\n
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NET<\/p>\n<\/td>\n

KJV<\/td>\nNET<\/td>\n\n

KJV<\/p>\n<\/td>\n<\/tr>\n

immediately Satan comes and snatches the word that was sown in them.<\/td>\nSatan cometh immediately, and taketh away the word that was sown in their hearts<\/strong>.<\/td>\nHe takes away every branch that does not bear fruit in me.<\/td>\nEvery branch in me that beareth not fruit he taketh away:<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The first clause begins with an adverb, \u03b5\u1f50\u03b8\u1f7a\u03c2<\/a> in the NET parallel Greek text and \u03b5\u03c5\u03b8\u03b5\u03c9\u03c2<\/a> in the Stephanus Textus Receptus, both translated immediately<\/em>.\u00a0 Next is a verb \u1f14\u03c1\u03c7\u03b5\u03c4\u03b1\u03b9<\/a>, translated comes <\/em>(NET) or cometh <\/em>(KJV). \u00a0The subject, who comes <\/em>or cometh<\/em>, follows that verb: \u1f41<\/a> \u03c3\u03b1\u03c4\u03b1\u03bd\u1fb6\u03c2<\/a>, translated Satan<\/em>.<\/p>\n

The beginning of the second clause is marked by the conjunction \u03ba\u03b1\u1f76<\/a>, translated and<\/em>.\u00a0 This lets me know that Satan comes and snatches<\/em> (NET) or Satan cometh<\/em>…and taketh away<\/em> (KJV).\u00a0 There is no need to derive or supply he <\/em>as a subject for the second 3rd<\/sup> person singular verb \u03b1\u1f34\u03c1\u03b5\u03b9<\/a>.\u00a0 The direct object, what Satan snatches <\/em>or taketh away<\/em>, follows that verb: \u03c4\u1f78\u03bd<\/a> \u03bb\u1f79\u03b3\u03bf\u03bd<\/a>, translated the word<\/em>.<\/p>\n

That direct object is modified by \u03c4\u1f78\u03bd \u1f10\u03c3\u03c0\u03b1\u03c1\u03bc\u1f73\u03bd\u03bf\u03bd<\/a>, translated that was sown<\/em>, pointing back to: The sower sows the word<\/em> (\u1f41 \u03c3\u03c0\u03b5\u1f77\u03c1\u03c9\u03bd<\/a> \u03c4\u1f78\u03bd \u03bb\u1f79\u03b3\u03bf\u03bd \u03c3\u03c0\u03b5\u1f77\u03c1\u03b5\u03b9<\/a>).[16]<\/sup><\/a>\u00a0 Finally, \u03b5\u1f30\u03c2<\/a> \u03b1\u1f50\u03c4\u03bf\u1f7b\u03c2<\/a> (NET: in them<\/em>) or \u03b5\u03bd<\/a> \u03c4\u03b1\u03b9\u03c2<\/a> \u03ba\u03b1\u03c1\u03b4\u03b9\u03b1\u03b9\u03c2<\/a> \u03b1\u03c5\u03c4\u03c9\u03bd<\/a> (KJV: in their hearts<\/em>) specifies where the word was sown, and consequently from where Satan snatches <\/em>or taketh <\/em>it away<\/em>.<\/p>\n

The parallel account in Luke 8:12 is very similar:<\/p>\n\n\n\n\n\n\n\n
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<\/a>Luke 8:12b<\/p>\n<\/td>\n

John 15:2a<\/td>\n<\/tr>\n
\u00a0NET Parallel Greek<\/td>\nStephanus Textus Receptus<\/td>\n\u00a0NET Parallel Greek<\/td>\n\n

Stephanus Textus Receptus<\/p>\n<\/td>\n<\/tr>\n

\u03b5\u1f36\u03c4\u03b1 \u1f14\u03c1\u03c7\u03b5\u03c4\u03b1\u03b9 \u1f41 \u03b4\u03b9\u1f71\u03b2\u03bf\u03bb\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03b1\u1f34\u03c1\u03b5\u03b9 \u03c4\u1f78\u03bd \u03bb\u1f79\u03b3\u03bf\u03bd \u1f00\u03c0\u1f78 \u03c4\u1fc6\u03c2 \u03ba\u03b1\u03c1\u03b4\u1f77\u03b1\u03c2 \u03b1\u1f50\u03c4\u1ff6\u03bd, \u1f35\u03bd\u03b1 \u03bc\u1f74 \u03c0\u03b9\u03c3\u03c4\u03b5\u1f7b\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 \u03c3\u03c9\u03b8\u1ff6\u03c3\u03b9\u03bd<\/td>\n\u03b5\u03b9\u03c4\u03b1 \u03b5\u03c1\u03c7\u03b5\u03c4\u03b1\u03b9 \u03bf \u03b4\u03b9\u03b1\u03b2\u03bf\u03bb\u03bf\u03c2 \u03ba\u03b1\u03b9 \u03b1\u03b9\u03c1\u03b5\u03b9 \u03c4\u03bf\u03bd \u03bb\u03bf\u03b3\u03bf\u03bd \u03b1\u03c0\u03bf \u03c4\u03b7\u03c2 \u03ba\u03b1\u03c1\u03b4\u03b9\u03b1\u03c2 \u03b1\u03c5\u03c4\u03c9\u03bd \u03b9\u03bd\u03b1 \u03bc\u03b7 \u03c0\u03b9\u03c3\u03c4\u03b5\u03c5\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 \u03c3\u03c9\u03b8\u03c9\u03c3\u03b9\u03bd<\/td>\n\u03c0\u1fb6\u03bd \u03ba\u03bb\u1fc6\u03bc\u03b1 \u1f10\u03bd \u1f10\u03bc\u03bf\u1f76 \u03bc\u1f74 \u03c6\u1f73\u03c1\u03bf\u03bd \u03ba\u03b1\u03c1\u03c0\u1f78\u03bd \u03b1\u1f34\u03c1\u03b5\u03b9 \u03b1\u1f50\u03c4\u1f79<\/td>\n\u03c0\u03b1\u03bd \u03ba\u03bb\u03b7\u03bc\u03b1 \u03b5\u03bd \u03b5\u03bc\u03bf\u03b9 \u03bc\u03b7 \u03c6\u03b5\u03c1\u03bf\u03bd \u03ba\u03b1\u03c1\u03c0\u03bf\u03bd \u03b1\u03b9\u03c1\u03b5\u03b9 \u03b1\u03c5\u03c4\u03bf<\/td>\n<\/tr>\n
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NET<\/p>\n<\/td>\n

KJV<\/td>\nNET<\/td>\n\n

KJV<\/p>\n<\/td>\n<\/tr>\n

then the devil comes and takes away the word from their hearts, so that they may not believe and be saved.<\/td>\nthen cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved.<\/td>\nHe takes away every branch that does not bear fruit in me.<\/td>\nEvery branch in me that beareth not fruit he taketh away:<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The beginning of the clause is marked by an adverb \u03b5\u1f36\u03c4\u03b1<\/a>, translated then<\/em>.\u00a0 The verb \u1f14\u03c1\u03c7\u03b5\u03c4\u03b1\u03b9 (translated comes <\/em>or cometh<\/em>) is the same as in Mark\u2019s account, but the subject here is \u1f41 \u03b4\u03b9\u1f71\u03b2\u03bf\u03bb\u03bf\u03c2<\/a>, translated the devil<\/em>. \u00a0The next clause begins identically to Mark\u2019s account: conjunction, verb, direct object, \u03ba\u03b1\u1f76 \u03b1\u1f34\u03c1\u03b5\u03b9 \u03c4\u1f78\u03bd \u03bb\u1f79\u03b3\u03bf\u03bd.\u00a0 Then things change a bit.<\/p>\n

Rather than \u03c4\u1f78\u03bd \u1f10\u03c3\u03c0\u03b1\u03c1\u03bc\u1f73\u03bd\u03bf\u03bd specifying which \u03c4\u1f78\u03bd \u03bb\u1f79\u03b3\u03bf\u03bd, Luke\u2019s Gospel narrative is explicit where the devil takes away the word<\/em> from: \u1f00\u03c0\u1f78<\/a> \u03c4\u1fc6\u03c2 \u03ba\u03b1\u03c1\u03b4\u1f77\u03b1\u03c2 \u03b1\u1f50\u03c4\u1ff6\u03bd, translated from <\/em>or out of their hearts<\/em>.\u00a0 A reason follows that, why the devil does this: \u1f35\u03bd\u03b1<\/a> \u03bc\u1f74<\/a> \u03c0\u03b9\u03c3\u03c4\u03b5\u1f7b\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2<\/a> \u03c3\u03c9\u03b8\u1ff6\u03c3\u03b9\u03bd<\/a>, so that they may not believe and be saved<\/em> (NET) or lest they should believe and be saved<\/em> (KJV).<\/p>\n

I had to admit that compared to Mark 4:15b<\/a> and Luke 8:12b<\/a>, the construction of the Greek in John 15:2a was more like Matthew 4:6b above<\/a>.\u00a0 It nudged me further along the path to considering that \u03b1\u1f34\u03c1\u03b5\u03b9 in John 15:2a should have been translated some other way than takes away<\/em> or taketh away<\/em>.\u00a0 But Paul wrote believers in Rome, Then you will say, \u201cThe<\/em>[17]<\/sup><\/a> branches were broken off so that I could be grafted in.\u201d<\/em>[18]<\/sup><\/a><\/p>\n

I\u2019ll pick this up in another essay.\u00a0 Tables comparing Matthew 3:10<\/a>; Mark 2:21<\/a>; 4:15<\/a> and Romans 11:19<\/a> in the NET and KJV follow.<\/p>\n\n\n\n\n
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<\/a>Matthew 3:10 (NET)<\/p>\n<\/td>\n

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Matthew 3:10 (KJV)<\/p>\n<\/td>\n<\/tr>\n

Even now the ax is laid at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.<\/td>\nAnd now also <\/strong>the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.<\/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

\u1f24\u03b4\u03b7 \u03b4\u1f72 \u1f21 \u1f00\u03be\u1f77\u03bd\u03b7 \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f74\u03bd \u03c1\u1f77\u03b6\u03b1\u03bd \u03c4\u1ff6\u03bd \u03b4\u1f73\u03bd\u03b4\u03c1\u03c9\u03bd \u03ba\u03b5\u1fd6\u03c4\u03b1\u03b9\u0387 \u03c0\u1fb6\u03bd \u03bf\u1f56\u03bd \u03b4\u1f73\u03bd\u03b4\u03c1\u03bf\u03bd \u03bc\u1f74 \u03c0\u03bf\u03b9\u03bf\u1fe6\u03bd \u03ba\u03b1\u03c1\u03c0\u1f78\u03bd \u03ba\u03b1\u03bb\u1f78\u03bd \u1f10\u03ba\u03ba\u1f79\u03c0\u03c4\u03b5\u03c4\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03b5\u1f30\u03c2 \u03c0\u1fe6\u03c1 \u03b2\u1f71\u03bb\u03bb\u03b5\u03c4\u03b1\u03b9<\/td>\n\u03b7\u03b4\u03b7 \u03b4\u03b5 \u03ba\u03b1\u03b9<\/a> <\/strong>\u03b7 \u03b1\u03be\u03b9\u03bd\u03b7 \u03c0\u03c1\u03bf\u03c2 \u03c4\u03b7\u03bd \u03c1\u03b9\u03b6\u03b1\u03bd \u03c4\u03c9\u03bd \u03b4\u03b5\u03bd\u03b4\u03c1\u03c9\u03bd \u03ba\u03b5\u03b9\u03c4\u03b1\u03b9 \u03c0\u03b1\u03bd \u03bf\u03c5\u03bd \u03b4\u03b5\u03bd\u03b4\u03c1\u03bf\u03bd \u03bc\u03b7 \u03c0\u03bf\u03b9\u03bf\u03c5\u03bd \u03ba\u03b1\u03c1\u03c0\u03bf\u03bd \u03ba\u03b1\u03bb\u03bf\u03bd \u03b5\u03ba\u03ba\u03bf\u03c0\u03c4\u03b5\u03c4\u03b1\u03b9 \u03ba\u03b1\u03b9 \u03b5\u03b9\u03c2 \u03c0\u03c5\u03c1 \u03b2\u03b1\u03bb\u03bb\u03b5\u03c4\u03b1\u03b9<\/td>\n\u03b7\u03b4\u03b7 \u03b4\u03b5 \u03ba\u03b1\u03b9 <\/strong>\u03b7 \u03b1\u03be\u03b9\u03bd\u03b7 \u03c0\u03c1\u03bf\u03c2 \u03c4\u03b7\u03bd \u03c1\u03b9\u03b6\u03b1\u03bd \u03c4\u03c9\u03bd \u03b4\u03b5\u03bd\u03b4\u03c1\u03c9\u03bd \u03ba\u03b5\u03b9\u03c4\u03b1\u03b9 \u03c0\u03b1\u03bd \u03bf\u03c5\u03bd \u03b4\u03b5\u03bd\u03b4\u03c1\u03bf\u03bd \u03bc\u03b7 \u03c0\u03bf\u03b9\u03bf\u03c5\u03bd \u03ba\u03b1\u03c1\u03c0\u03bf\u03bd \u03ba\u03b1\u03bb\u03bf\u03bd \u03b5\u03ba\u03ba\u03bf\u03c0\u03c4\u03b5\u03c4\u03b1\u03b9 \u03ba\u03b1\u03b9 \u03b5\u03b9\u03c2 \u03c0\u03c5\u03c1 \u03b2\u03b1\u03bb\u03bb\u03b5\u03c4\u03b1\u03b9<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
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<\/a>Mark 2:21 (NET)<\/p>\n<\/td>\n

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Mark 2:21 (KJV)<\/p>\n<\/td>\n<\/tr>\n

No one sews a patch of unshrunk cloth on an old garment; otherwise, the patch pulls away from it, the new from the old, and the tear becomes worse.<\/td>\nNo man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse.<\/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

\u039f\u1f50\u03b4\u03b5\u1f76\u03c2 \u1f10\u03c0\u1f77\u03b2\u03bb\u03b7\u03bc\u03b1 \u03c1\u1f71\u03ba\u03bf\u03c5\u03c2 \u1f00\u03b3\u03bd\u1f71\u03c6\u03bf\u03c5 \u1f10\u03c0\u03b9\u03c1\u1f71\u03c0\u03c4\u03b5\u03b9<\/a> <\/strong>\u1f10\u03c0\u1f76 \u1f31\u03bc\u1f71\u03c4\u03b9\u03bf\u03bd<\/a> \u03c0\u03b1\u03bb\u03b1\u03b9\u1f79\u03bd<\/a><\/strong>\u0387 \u03b5\u1f30 \u03b4\u1f72 \u03bc\u1f75, \u03b1\u1f34\u03c1\u03b5\u03b9 \u03c4\u1f78 \u03c0\u03bb\u1f75\u03c1\u03c9\u03bc\u03b1 \u1f00\u03c0\u1fbf<\/a><\/strong> \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03c4\u1f78 \u03ba\u03b1\u03b9\u03bd\u1f78\u03bd \u03c4\u03bf\u1fe6 \u03c0\u03b1\u03bb\u03b1\u03b9\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u03c7\u03b5\u1fd6\u03c1\u03bf\u03bd \u03c3\u03c7\u1f77\u03c3\u03bc\u03b1 \u03b3\u1f77\u03bd\u03b5\u03c4\u03b1\u03b9<\/td>\n\u03ba\u03b1\u03b9<\/a> <\/strong>\u03bf\u03c5\u03b4\u03b5\u03b9\u03c2 \u03b5\u03c0\u03b9\u03b2\u03bb\u03b7\u03bc\u03b1 \u03c1\u03b1\u03ba\u03bf\u03c5\u03c2 \u03b1\u03b3\u03bd\u03b1\u03c6\u03bf\u03c5 \u03b5\u03c0\u03b9\u03c1\u03c1\u03b1\u03c0\u03c4\u03b5\u03b9<\/a> \u03b5\u03c0\u03b9 \u03b9\u03bc\u03b1\u03c4\u03b9\u03c9<\/a> \u03c0\u03b1\u03bb\u03b1\u03b9\u03c9<\/a> \u03b5\u03b9 \u03b4\u03b5 \u03bc\u03b7 \u03b1\u03b9\u03c1\u03b5\u03b9 \u03c4\u03bf \u03c0\u03bb\u03b7\u03c1\u03c9\u03bc\u03b1 \u03b1\u03c5\u03c4\u03bf\u03c5 \u03c4\u03bf \u03ba\u03b1\u03b9\u03bd\u03bf\u03bd \u03c4\u03bf\u03c5 \u03c0\u03b1\u03bb\u03b1\u03b9\u03bf\u03c5 \u03ba\u03b1\u03b9 \u03c7\u03b5\u03b9\u03c1\u03bf\u03bd \u03c3\u03c7\u03b9\u03c3\u03bc\u03b1 \u03b3\u03b9\u03bd\u03b5\u03c4\u03b1\u03b9<\/td>\n\u03ba\u03b1\u03b9 <\/strong>\u03bf\u03c5\u03b4\u03b5\u03b9\u03c2 \u03b5\u03c0\u03b9\u03b2\u03bb\u03b7\u03bc\u03b1 \u03c1\u03b1\u03ba\u03bf\u03c5\u03c2 \u03b1\u03b3\u03bd\u03b1\u03c6\u03bf\u03c5 \u03b5\u03c0\u03b9\u03c1\u03c1\u03b1\u03c0\u03c4\u03b5\u03b9 \u03b5\u03c0\u03b9 \u03b9\u03bc\u03b1\u03c4\u03b9\u03c9 \u03c0\u03b1\u03bb\u03b1\u03b9\u03c9 \u03b5\u03b9 \u03b4\u03b5 \u03bc\u03b7 \u03b1\u03b9\u03c1\u03b5\u03b9 \u03c4\u03bf \u03c0\u03bb\u03b7\u03c1\u03c9\u03bc\u03b1 \u03b1\u03c5\u03c4\u03bf\u03c5 \u03c4\u03bf \u03ba\u03b1\u03b9\u03bd\u03bf\u03bd \u03c4\u03bf\u03c5 \u03c0\u03b1\u03bb\u03b1\u03b9\u03bf\u03c5 \u03ba\u03b1\u03b9 \u03c7\u03b5\u03b9\u03c1\u03bf\u03bd \u03c3\u03c7\u03b9\u03c3\u03bc\u03b1 \u03b3\u03b9\u03bd\u03b5\u03c4\u03b1\u03b9<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>Mark 4:15 (NET)<\/p>\n<\/td>\n

\n

Mark 4:15 (KJV)<\/p>\n<\/td>\n<\/tr>\n

These are the ones on the path where the word is sown: Whenever they hear, immediately Satan comes and snatches the word that was sown in them.<\/td>\nAnd these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts<\/strong>.<\/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

\u03bf\u1f57\u03c4\u03bf\u03b9 \u03b4\u1f73 \u03b5\u1f30\u03c3\u03b9\u03bd \u03bf\u1f31 \u03c0\u03b1\u03c1\u1f70 \u03c4\u1f74\u03bd \u1f41\u03b4\u1f79\u03bd\u0387 \u1f45\u03c0\u03bf\u03c5 \u03c3\u03c0\u03b5\u1f77\u03c1\u03b5\u03c4\u03b1\u03b9 \u1f41 \u03bb\u1f79\u03b3\u03bf\u03c2 \u03ba\u03b1\u1f76 \u1f45\u03c4\u03b1\u03bd \u1f00\u03ba\u03bf\u1f7b\u03c3\u03c9\u03c3\u03b9\u03bd, \u03b5\u1f50\u03b8\u1f7a\u03c2<\/a> <\/strong>\u1f14\u03c1\u03c7\u03b5\u03c4\u03b1\u03b9 \u1f41 \u03c3\u03b1\u03c4\u03b1\u03bd\u1fb6\u03c2 \u03ba\u03b1\u1f76 \u03b1\u1f34\u03c1\u03b5\u03b9 \u03c4\u1f78\u03bd \u03bb\u1f79\u03b3\u03bf\u03bd \u03c4\u1f78\u03bd \u1f10\u03c3\u03c0\u03b1\u03c1\u03bc\u1f73\u03bd\u03bf\u03bd \u03b5\u1f30\u03c2<\/a> \u03b1\u1f50\u03c4\u03bf\u1f7b\u03c2<\/a><\/strong><\/td>\n\u03bf\u03c5\u03c4\u03bf\u03b9 \u03b4\u03b5 \u03b5\u03b9\u03c3\u03b9\u03bd \u03bf\u03b9 \u03c0\u03b1\u03c1\u03b1 \u03c4\u03b7\u03bd \u03bf\u03b4\u03bf\u03bd \u03bf\u03c0\u03bf\u03c5 \u03c3\u03c0\u03b5\u03b9\u03c1\u03b5\u03c4\u03b1\u03b9 \u03bf \u03bb\u03bf\u03b3\u03bf\u03c2 \u03ba\u03b1\u03b9 \u03bf\u03c4\u03b1\u03bd \u03b1\u03ba\u03bf\u03c5\u03c3\u03c9\u03c3\u03b9\u03bd \u03b5\u03c5\u03b8\u03b5\u03c9\u03c2<\/a> \u03b5\u03c1\u03c7\u03b5\u03c4\u03b1\u03b9 \u03bf \u03c3\u03b1\u03c4\u03b1\u03bd\u03b1\u03c2 \u03ba\u03b1\u03b9 \u03b1\u03b9\u03c1\u03b5\u03b9 \u03c4\u03bf\u03bd \u03bb\u03bf\u03b3\u03bf\u03bd \u03c4\u03bf\u03bd \u03b5\u03c3\u03c0\u03b1\u03c1\u03bc\u03b5\u03bd\u03bf\u03bd \u03b5\u03bd<\/a> \u03c4\u03b1\u03b9\u03c2 \u03ba\u03b1\u03c1\u03b4\u03b9\u03b1\u03b9\u03c2 \u03b1\u03c5\u03c4\u03c9\u03bd<\/strong><\/td>\n\u03bf\u03c5\u03c4\u03bf\u03b9 \u03b4\u03b5 \u03b5\u03b9\u03c3\u03b9\u03bd \u03bf\u03b9 \u03c0\u03b1\u03c1\u03b1 \u03c4\u03b7\u03bd \u03bf\u03b4\u03bf\u03bd \u03bf\u03c0\u03bf\u03c5 \u03c3\u03c0\u03b5\u03b9\u03c1\u03b5\u03c4\u03b1\u03b9 \u03bf \u03bb\u03bf\u03b3\u03bf\u03c2 \u03ba\u03b1\u03b9 \u03bf\u03c4\u03b1\u03bd \u03b1\u03ba\u03bf\u03c5\u03c3\u03c9\u03c3\u03b9\u03bd \u03b5\u03c5\u03b8\u03b5\u03c9\u03c2 \u03b5\u03c1\u03c7\u03b5\u03c4\u03b1\u03b9 \u03bf \u03c3\u03b1\u03c4\u03b1\u03bd\u03b1\u03c2 \u03ba\u03b1\u03b9 \u03b1\u03b9\u03c1\u03b5\u03b9 \u03c4\u03bf\u03bd \u03bb\u03bf\u03b3\u03bf\u03bd \u03c4\u03bf\u03bd \u03b5\u03c3\u03c0\u03b1\u03c1\u03bc\u03b5\u03bd\u03bf\u03bd \u03b5\u03bd \u03c4\u03b1\u03b9\u03c2 \u03ba\u03b1\u03c1\u03b4\u03b9\u03b1\u03b9\u03c2 \u03b1\u03c5\u03c4\u03c9\u03bd<\/strong><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>Romans 11:19 (NET)<\/p>\n<\/td>\n

\n

Romans 11:19 (KJV)<\/p>\n<\/td>\n<\/tr>\n

Then you will say, \u201cThe branches were broken off so that I could be grafted in.\u201d<\/td>\nThou wilt say then, The branches were broken off, that I might be grafted in.<\/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\u03c1\u03b5\u1fd6\u03c2 \u03bf\u1f56\u03bd\u0387 \u1f10\u03be\u03b5\u03ba\u03bb\u1f71\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd \u03ba\u03bb\u1f71\u03b4\u03bf\u03b9 \u1f35\u03bd\u03b1 \u1f10\u03b3\u1f7c \u1f10\u03b3\u03ba\u03b5\u03bd\u03c4\u03c1\u03b9\u03c3\u03b8\u1ff6<\/td>\n\u03b5\u03c1\u03b5\u03b9\u03c2 \u03bf\u03c5\u03bd \u03b5\u03be\u03b5\u03ba\u03bb\u03b1\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd \u03bf\u03b9<\/a> <\/strong>\u03ba\u03bb\u03b1\u03b4\u03bf\u03b9 \u03b9\u03bd\u03b1 \u03b5\u03b3\u03c9 \u03b5\u03b3\u03ba\u03b5\u03bd\u03c4\u03c1\u03b9\u03c3\u03b8\u03c9<\/td>\n\u03b5\u03c1\u03b5\u03b9\u03c2 \u03bf\u03c5\u03bd \u03b5\u03be\u03b5\u03ba\u03bb\u03b1\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd \u03ba\u03bb\u03b1\u03b4\u03bf\u03b9 \u03b9\u03bd\u03b1 \u03b5\u03b3\u03c9 \u03b5\u03b3\u03ba\u03b5\u03bd\u03c4\u03c1\u03b9\u03c3\u03b8\u03c9<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
\n
He Takes Away, Part 2<\/em><\/a><\/div>\n
Back to To Make Holy, Part 8<\/em><\/a><\/div>\n
Back to Christianity, Part 7<\/em><\/a><\/div>\n
Back to Luke 8:22-56<\/em><\/a><\/div>\n
Back to 3 John, Part 4<\/em><\/a><\/div>\n
Back to Balaam, Balak and the 24,000, Part 5<\/em><\/a><\/div>\n
<\/div>\n
\n

<\/a>[1]<\/sup> John 15:2a (NET)<\/p>\n

<\/a>[2]<\/sup> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03ba\u03b1\u03b9<\/a> (KJV: also<\/em>) here.\u00a0 The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n

<\/a>[3]<\/sup> John 15:2b (NET)<\/p>\n

<\/a>[4]<\/sup> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03ba\u03b1\u03b9<\/a> (KJV: also<\/em>) at the beginning of this clause.\u00a0 The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n

<\/a>[5]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u1f10\u03c0\u03b9\u03c1\u1f71\u03c0\u03c4\u03b5\u03b9<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b5\u03c0\u03b9\u03c1\u03c1\u03b1\u03c0\u03c4\u03b5\u03b9<\/a> (KJV: seweth<\/em>).<\/p>\n

<\/a>[6]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u1f31\u03bc\u1f71\u03c4\u03b9\u03bf\u03bd<\/a> \u03c0\u03b1\u03bb\u03b1\u03b9\u1f79\u03bd<\/a> here in the nominative case<\/a>, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b9\u03bc\u03b1\u03c4\u03b9\u03c9<\/a> \u03c0\u03b1\u03bb\u03b1\u03b9\u03c9<\/a> in the dative case<\/a>.<\/p>\n

<\/a>[7]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u1f00\u03c0\u1fbf<\/a> here.\u00a0 The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> did not.<\/p>\n

<\/a>[8]<\/sup> Mark 2:21b (KJV)<\/p>\n

<\/a>[9]<\/sup> John 15:2a (KJV)<\/p>\n

<\/a>[10]<\/sup> John 15:2b (KJV)<\/p>\n

<\/a>[11]<\/sup> John 15:4 (NET) Table<\/a><\/p>\n

<\/a>[12]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b5\u1f50\u03b8\u1f7a\u03c2<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b5\u03c5\u03b8\u03b5\u03c9\u03c2<\/a>.<\/p>\n

<\/a>[13]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b5\u1f30\u03c2<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b5\u03bd<\/a>.<\/p>\n

<\/a>[14]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b1\u1f50\u03c4\u03bf\u1f7b\u03c2<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c4\u03b1\u03b9\u03c2 \u03ba\u03b1\u03c1\u03b4\u03b9\u03b1\u03b9\u03c2 \u03b1\u03c5\u03c4\u03c9\u03bd (KJV: their hearts<\/em>).<\/p>\n

<\/a>[15]<\/sup> Matthew 13:19 (NET)<\/p>\n

<\/a>[16]<\/sup> Mark 4:14 (NET)\u00a0 Here the direct object \u03c4\u1f78\u03bd \u03bb\u1f79\u03b3\u03bf\u03bd (in the accusative case<\/a>) precedes the verb \u03c3\u03c0\u03b5\u1f77\u03c1\u03b5\u03b9.\u00a0 It was not \u1f41 \u03c3\u03c0\u03b5\u1f77\u03c1\u03c9\u03bd \u03c4\u03bf\u1fe6 \u03bb\u03cc\u03b3\u03bf\u03c5 \u03c3\u03c0\u03b5\u1f77\u03c1\u03b5\u03b9 (The sower of the word sows) in the genitive case<\/a>, but the placement of the direct object makes me feel like I should understand that the sower of the word sows the word.<\/p>\n

<\/a>[17]<\/sup> The Stephanus Textus Receptus<\/a> had the article \u03bf\u03b9<\/a> preceding branches<\/em>.\u00a0 The NET parallel Greek<\/a> text, NA28<\/sup><\/a> and Byzantine Majority Text<\/a> did not.<\/p>\n

<\/a>[18]<\/sup> Romans 11:19 (NET)<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

He takes away every branch that does not bear fruit in me.[1] \u00a0I would like to say that I was blindsided by the suggestion that takes away may not be the best translation of \u03b1\u1f34\u03c1\u03b5\u03b9 (a form of \u03b1\u1f34\u03c1\u03c9) here.\u00a0 … 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":[4941,4534],"tags":[4928,4917,4930,4935,4932,4934,4936,1955,4933,4929,4931,4937],"class_list":["post-14695","post","type-post","status-publish","format-standard","hentry","category-he-takes-away","category-section-five","tag-john-152","tag-john-154","tag-luke-39","tag-luke-812","tag-mark-221","tag-mark-415","tag-matthew-1319","tag-matthew-310","tag-matthew-46","tag-matthew-719","tag-matthew-916","tag-romans-1119"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/14695","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=14695"}],"version-history":[{"count":6,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/14695\/revisions"}],"predecessor-version":[{"id":29883,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/14695\/revisions\/29883"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=14695"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=14695"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=14695"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}