{"id":14778,"date":"2020-05-27T22:13:13","date_gmt":"2020-05-27T16:13:13","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=14778"},"modified":"2025-11-11T08:12:22","modified_gmt":"2025-11-11T14:12:22","slug":"he-takes-away-part-2","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=14778","title":{"rendered":"He Takes Away, Part 2"},"content":{"rendered":"

A gnat of a notion 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>) in, He takes away every branch that does not bear fruit in me<\/em>,[1]<\/sup><\/a> became important enough<\/a> to address directly.\u00a0 Here is a table of possible translations.<\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
<\/a>Meanings of \u03b1\u1f34\u03c1\u03c9<\/a><\/td>\nPossible Translations of \u03b1\u1f34\u03c1\u03b5\u03b9<\/a> in John 15:2a<\/td>\n<\/tr>\n
to lift up, take up, pick up<\/td>\nHe lifts up every branch that does not bear fruit in me.<\/td>\n<\/tr>\n
to look up (in prayer)<\/td>\nHe looks up (in prayer) every branch that does not bear fruit in me.<\/td>\n<\/tr>\n
to move upward, raise vertically<\/td>\nHe moves every branch that does not bear fruit in me upward.<\/td>\n<\/tr>\n
to raise to a higher level<\/td>\nHe raises every branch that does not bear fruit in me to a higher level.<\/td>\n<\/tr>\n
to take up and carry along<\/td>\nHe takes up and carries along every branch that does not bear fruit in me.<\/td>\n<\/tr>\n
to lift up and carry away, remove<\/td>\nHe lifts up and carries away every branch that does not bear fruit in me.<\/td>\n<\/tr>\n
to take away, remove (no suggestion of lifting up)<\/td>\nHe takes away every branch that does not bear fruit in me.<\/em><\/td>\n<\/tr>\n
to bear with, endure<\/td>\nHe bears with every branch that does not bear fruit in me.<\/td>\n<\/tr>\n
to carry, transport<\/td>\nHe carries every branch that does not bear fruit in me.<\/td>\n<\/tr>\n
to bear and uphold<\/td>\nHe bears and upholds every branch that does not bear fruit in me.<\/td>\n<\/tr>\n
to be dressed as an office-bearer<\/td>\nHe dresses every branch that does not bear fruit in me as an office-bearer.<\/td>\n<\/tr>\n
to cause to emerge<\/td>\nHe causes every branch that does not bear fruit in me to emerge.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The previous essay<\/a> went in a direction I didn\u2019t expect.\u00a0 Though I enjoyed diagramming sentences in elementary school, I had no idea I could begin to do it in Greek.\u00a0 Comparing the Greek construction of the clauses of John 15:2a to Mark 4:15b<\/a> and Luke 8:12b<\/a> I realized that Every branch in me that beareth not fruit he taketh away<\/em>[2]<\/sup><\/a> was structurally more like with their hands they will lift you up<\/em>[3]<\/sup><\/a> than either immediately<\/a> Satan comes and snatches the word that was sown in<\/a> them<\/a><\/em>,[4]<\/sup><\/a> or then the devil comes and takes away the word from their hearts, so that they may not believe and be saved<\/em>.[5]<\/sup><\/a><\/p>\n

Here I want to consider Paul\u2019s usage of a similar metaphor.\u00a0 I realize this can be frustrating.\u00a0 I\u2019m well past the point where at other times in my life I\u2019ve abandoned Jesus and done whatever I wanted instead.\u00a0 But ever since I prayed my slightly insulting prayer of miniscule faith\u2014\u201cIf you\u2019re really out there, I really want to know you<\/a>\u201d\u2014something has changed.\u00a0 \u201cWhatever I wanted instead\u201d has never turned out to be exactly what I wanted then or now.\u00a0 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for<\/a> these are in opposition to each other, so that you cannot do what<\/a> you want<\/em>.[6]<\/sup><\/a>\u00a0 I eventually wound up back with Jesus studying the Bible.<\/p>\n

With this history between us, we laugh at my frustration now, go to bed, get up and do it again the next morning.\u00a0 Now<\/em>[7]<\/sup><\/a> I am speaking to you Gentiles<\/em>, Paul wrote believers in Rome (Romans 11:13-21 NET).<\/p>\n

Seeing that[8]<\/sup><\/a><\/em> I am an apostle to the Gentiles, I magnify my ministry, if somehow I could provoke my people to jealousy and save some of them. \u00a0For if their rejection is the reconciliation of the world, what will their acceptance<\/a> be but life from the dead? [Table<\/a>]<\/em>\u00a0 If the first portion of the dough offered is holy, then the whole batch is holy, and if the root is holy, so too are the branches.<\/p>\n

Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in the richness of the olive root,[9]<\/sup><\/a><\/em> do not boast over the branches. \u00a0But if you boast, remember that you do not support the root, but the root supports you. \u00a0Then you will say, \u201cThe<\/a> branches were broken off so that I could be grafted in\u201d [Table<\/a>]<\/em>. \u00a0Granted! \u00a0They were broken off because of their unbelief, but you stand by faith. \u00a0Do not be arrogant, but fear! \u00a0For if God did not spare the natural branches, perhaps he will not spare you.<\/p><\/blockquote>\n

The Greek words translated perhaps<\/em> above in the NET parallel Greek text and NA28<\/sup> were \u03bc\u03ae<\/a> \u03c0\u03c9\u03c2<\/a>, and \u03bc\u03ae\u03c0\u03c9\u03c2<\/a> in the Stephanus Textus Receptus and Byzantine Majority Text.\u00a0 The former were in brackets indicating a suspicion that \u03bc\u03ae \u03c0\u03c9\u03c2 may not be original.\u00a0 For all I know that is a suspicion that \u03bc\u03ae\u03c0\u03c9\u03c2 is more original.\u00a0 I\u2019m not studying the manuscripts.\u00a0 From a logical perspective, however, I could argue that perhaps <\/em>is not original to Paul.<\/p>\n

For if God did not spare the natural branches<\/em> (those in Israel who did not believe Jesus), he will not spare you<\/em> (Gentiles who do not believe Jesus).\u00a0 Gentiles (\u1f14\u03b8\u03bd\u03b5\u03c3\u03b9\u03bd<\/a> and \u1f10\u03b8\u03bd\u1ff6\u03bd<\/a>, both forms of \u1f14\u03b8\u03bd\u03bf\u03c2<\/a>) do not comprise a special favored class with potentially unique rights and privileges in Paul\u2019s theology.\u00a0 And will<\/em>\u2026spare you<\/em> (\u03c3\u03bf\u1fe6<\/a> \u03c6\u03b5\u1f77\u03c3\u03b5\u03c4\u03b1\u03b9<\/a>) here means to spare one from being broken off<\/em> in the future as some were broken off (\u1f10\u03be\u03b5\u03ba\u03bb\u1f71\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd<\/a>, a form of \u1f10\u03ba\u03ba\u03bb\u03ac\u03c9<\/a>) in the past from participation in the richness of the olive root <\/em>(NET) or partaking in the root and fatness of the olive tree<\/em> (KJV).<\/p>\n

Viewed from the perspective Paul revealed in this passage the question was not: is this the time when you are restoring the kingdom to Israel?<\/em>[10]<\/sup><\/a>\u00a0 Rather, the question was: \u201cis this the time you are restoring Israel<\/a> to the kingdom?\u201d\u00a0 But Jesus didn\u2019t correct his disciples\u2019 question (Acts 1:7, 8 NET).<\/p>\n

He told them, \u201cYou are not permitted to know the times or periods that the Father has set by his own authority. \u00a0But you will receive power when the Holy Spirit has come upon you, and you will be my<\/a> witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth\u201d [Table<\/a>]<\/em>.<\/p><\/blockquote>\n

So how does this relate to He takes away every branch that does not bear fruit in me<\/em>?\u00a0 I made the connection initially through the English word branches<\/em>.\u00a0 I got in trouble for that kind of thinking once.<\/p>\n

I had written an essay much like one of these, comparing\/contrasting various passages from the Bible, but had made my linkages in English translation only.\u00a0 I showed it to my brother.\u00a0 He was not very far into it before he got red in the face and tore it up.\u00a0 This wasn\u2019t something stored on disc somewhere that I could easily reprint.\u00a0 It was my only copy laboriously typed.\u00a0 But I don\u2019t want to make it sound worse than it was.\u00a0 I was a musician, an athlete and a sinner.\u00a0 I was used to being yelled at, didn\u2019t necessarily like it, but very accustomed to it.<\/p>\n

What hurt the most was that I had been sincerely excited about what I thought I was learning in my new NASB Bible.\u00a0 When my brother calmed down, he showed me how to use Strong\u2019s Concordance<\/a>.\u00a0 It was a big book only keyed to the KJV at the time. \u00a0So I began the habit of reading the NASB, checking with the KJV, looking up words in the concordance and writing out lists of verses which contained the Greek or Hebrew word in question.\u00a0 When I looked back at my lists of verses and couldn\u2019t recall the sense they had made to me, I copied longer passages.\u00a0 Eventually I got a Commodore 64<\/a> and started typing verses and passages.\u00a0 Different computers and more notes later, I looked back at my lists of Bible passages.\u00a0 When I couldn\u2019t remember what I was thinking at the time I had compiled them, I began to write essays again.<\/p>\n

Here are some of the differences between the two passages in question.<\/p>\n\n\n\n\n\n\n\n
\n

Romans 11:16, 17 (NET)<\/p>\n<\/td>\n

\n

John 15:1, 2 (NET)<\/p>\n<\/td>\n<\/tr>\n

11:16<\/td>\nroot<\/td>\n\u03c1\u1f77\u03b6\u03b1<\/a><\/td>\n15:1<\/td>\nvine<\/td>\n\u1f04\u03bc\u03c0\u03b5\u03bb\u03bf\u03c2<\/a><\/td>\n<\/tr>\n
branches<\/td>\n\u03ba\u03bb\u1f71\u03b4\u03bf\u03b9<\/a>, a form of \u03ba\u03bb\u03ac\u03b4\u03bf\u03c2<\/a><\/td>\n15:2<\/td>\nbranch<\/td>\n\u03ba\u03bb\u1fc6\u03bc\u03b1<\/a><\/td>\n<\/tr>\n
11:17<\/td>\n\u03ba\u03bb\u1f71\u03b4\u03c9\u03bd<\/a>, another form of \u03ba\u03bb\u03ac\u03b4\u03bf\u03c2<\/a><\/td>\n<\/tr>\n
broken off<\/td>\n\u1f10\u03be\u03b5\u03ba\u03bb\u1f71\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd<\/a>, a form of \u1f10\u03ba\u03ba\u03bb\u03ac\u03c9<\/a><\/td>\ntakes away<\/td>\n\u03b1\u1f34\u03c1\u03b5\u03b9<\/a>, a form of \u03b1\u1f34\u03c1\u03c9<\/a><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

A Greek reader wouldn\u2019t necessarily make any connection between these metaphors based on these words.\u00a0 The only potential connection is the imagery conjured by the words.\u00a0 I took the following for comparison: If anyone does not remain<\/em>[11]<\/sup><\/a> in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the<\/em>[12]<\/sup><\/a> fire, and are burned up<\/em>.[13]<\/sup><\/a>\u00a0 Jesus is trying to get me to slow down and pay particular attention to the Greek.\u00a0 So here goes.<\/p>\n\n\n\n\n\n\n\n
\n

Romans 11:21<\/p>\n<\/td>\n

John 15:6<\/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\u1f30 \u03b3\u1f70\u03c1 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u03c4\u1ff6\u03bd \u03ba\u03b1\u03c4\u1f70 \u03c6\u1f7b\u03c3\u03b9\u03bd \u03ba\u03bb\u1f71\u03b4\u03c9\u03bd \u03bf\u1f50\u03ba \u1f10\u03c6\u03b5\u1f77\u03c3\u03b1\u03c4\u03bf, [\u03bc\u1f75 \u03c0\u03c9\u03c2<\/strong>] \u03bf\u1f50\u03b4\u1f72 \u03c3\u03bf\u1fe6 \u03c6\u03b5\u1f77\u03c3\u03b5\u03c4\u03b1\u03b9<\/td>\n\u03b5\u03b9 \u03b3\u03b1\u03c1 \u03bf \u03b8\u03b5\u03bf\u03c2 \u03c4\u03c9\u03bd \u03ba\u03b1\u03c4\u03b1 \u03c6\u03c5\u03c3\u03b9\u03bd \u03ba\u03bb\u03b1\u03b4\u03c9\u03bd \u03bf\u03c5\u03ba \u03b5\u03c6\u03b5\u03b9\u03c3\u03b1\u03c4\u03bf \u03bc\u03b7\u03c0\u03c9\u03c2<\/strong> \u03bf\u03c5\u03b4\u03b5 \u03c3\u03bf\u03c5 \u03c6\u03b5\u03b9\u03c3\u03b7\u03c4\u03b1\u03b9<\/td>\n\u1f10\u1f70\u03bd \u03bc\u1f75 \u03c4\u03b9\u03c2 \u03bc\u1f73\u03bd\u1fc3 <\/strong>\u1f10\u03bd \u1f10\u03bc\u03bf\u1f77, \u1f10\u03b2\u03bb\u1f75\u03b8\u03b7 \u1f14\u03be\u03c9 \u1f61\u03c2 \u03c4\u1f78 \u03ba\u03bb\u1fc6\u03bc\u03b1 \u03ba\u03b1\u1f76 \u1f10\u03be\u03b7\u03c1\u1f71\u03bd\u03b8\u03b7 \u03ba\u03b1\u1f76 \u03c3\u03c5\u03bd\u1f71\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd \u03b1\u1f50\u03c4\u1f70 \u03ba\u03b1\u1f76 \u03b5\u1f30\u03c2 \u03c4\u1f78 <\/strong>\u03c0\u1fe6\u03c1 \u03b2\u1f71\u03bb\u03bb\u03bf\u03c5\u03c3\u03b9\u03bd \u03ba\u03b1\u1f76 \u03ba\u03b1\u1f77\u03b5\u03c4\u03b1\u03b9<\/td>\n\u03b5\u03b1\u03bd \u03bc\u03b7 \u03c4\u03b9\u03c2 \u03bc\u03b5\u03b9\u03bd\u03b7<\/strong> \u03b5\u03bd \u03b5\u03bc\u03bf\u03b9 \u03b5\u03b2\u03bb\u03b7\u03b8\u03b7 \u03b5\u03be\u03c9 \u03c9\u03c2 \u03c4\u03bf \u03ba\u03bb\u03b7\u03bc\u03b1 \u03ba\u03b1\u03b9 \u03b5\u03be\u03b7\u03c1\u03b1\u03bd\u03b8\u03b7 \u03ba\u03b1\u03b9 \u03c3\u03c5\u03bd\u03b1\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd \u03b1\u03c5\u03c4\u03b1 \u03ba\u03b1\u03b9 \u03b5\u03b9\u03c2 \u03c0\u03c5\u03c1 \u03b2\u03b1\u03bb\u03bb\u03bf\u03c5\u03c3\u03b9\u03bd \u03ba\u03b1\u03b9 \u03ba\u03b1\u03b9\u03b5\u03c4\u03b1\u03b9<\/td>\n<\/tr>\n
\n

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

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

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

For if God did not spare the natural branches, perhaps he will not spare you.<\/td>\nFor if God spared not the natural branches, take heed[14]<\/sup><\/a> lest he also spare not thee.<\/td>\nIf anyone does not remain in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, and are burned up.<\/td>\nIf a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

There is a factual statement in Romans 11:21 indicated by the negation \u03bf\u1f50\u03ba<\/a> and the verb it negates: God did not spare the natural branches<\/em>.\u00a0 Or if I put the words back closer to their order in Greek: God the natural branches did not spare.\u00a0 The phrase did<\/em>\u2026spare <\/em>was the way the NET translators rendered \u1f10\u03c6\u03b5\u1f77\u03c3\u03b1\u03c4\u03bf<\/a>, a form of \u03c6\u03b5\u03af\u03b4\u03bf\u03bc\u03b1\u03b9<\/a> in the aorist tense<\/a> and the indicative mood<\/a>.<\/p>\n

Then he used that fact (\u03b5\u1f30<\/a> \u03b3\u1f70\u03c1<\/a>, translated For if<\/em>) to deduce another: he will not spare you<\/em>.\u00a0 Or if I put the words back closer to their order in Greek: neither you will he spare.\u00a0 The phrase will<\/em>\u2026spare <\/em>was the way the NET translators rendered \u03c6\u03b5\u1f77\u03c3\u03b5\u03c4\u03b1\u03b9<\/a>, another form of \u03c6\u03b5\u03af\u03b4\u03bf\u03bc\u03b1\u03b9 in the future tense<\/a> and the indicative mood<\/a>.\u00a0 The negation \u03bf\u1f50\u03b4\u1f72<\/a> is a negation of fact<\/a> as well.<\/p>\n

So, if Paul actually felt the necessity to place \u03bc\u1f75 \u03c0\u03c9\u03c2 or \u03bc\u03b7\u03c0\u03c9\u03c2 in the midst of this deductively valid if-then statement<\/a>, it says something extraordinary, not about Gentiles but about being in Christ<\/a>. \u00a0And though the originality of \u03bc\u1f75 \u03c0\u03c9\u03c2 is questioned in the NA28<\/sup> and NET parallel Greek text, it still stands.<\/p>\n

Jesus proposed a hypothetical situation.\u00a0 This is indicated by the qualified negation \u03bc\u1f75<\/a> and the verb \u03bc\u1f73\u03bd\u1fc3.[15]<\/sup><\/a>\u00a0 <\/a>Justin Alfred<\/a> in a posting on the BLB Blog<\/a>, \u201cEMPHATIC NEGATIONS IN BIBLICAL GREEK<\/a>,\u201d quoted from Thayer’s Greek Lexicon<\/a>:<\/p>\n

\u00b5\u1f75<\/strong>, the Septuagint for \u05d0\u05b7\u05dc , \u05d0\u05b7\u05d9\u05b4\u05df , \u05d0\u05b5\u05d9\u05df, a particle of negation, which differs from \u03bf\u1f50 (which is always an adverb) in that \u03bf\u1f50 denies the thing itself (or to speak technically, denies simply, absolutely, categorically, directly, objectively), but \u00b5\u1f75 <\/strong>denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of someone (hence, as we say technically, indirectly, hypothetically, subjectively).<\/em><\/p><\/blockquote>\n

The Greek verb translated does<\/em>\u2026remain<\/em> (NET) is \u03bc\u1f73\u03bd\u1fc3<\/a>, a form of \u03bc\u03ad\u03bd\u03c9<\/a> in the present tense<\/a> and subjunctive mood<\/a>.\u00a0 \u201cIt is an important distinction to understand\u2026that the only place in which ‘time’ comes to bear directly upon the tense of a verb is when the verb is in the indicative mood. \u00a0In all other moods and uses the aktionsart of the verb tense should be seen as primary.\u201d[16]<\/sup><\/a><\/p>\n

What is the aktionsart?<\/p>\n

In English, we think of the tense of a verb as denoting the “time” of the action. In Greek also time is indicated by tense, but only absolutely so in the Indicative mood. And time is not the primary significance of Greek tenses. Fundamentally, Kind of Action, rather than Time of Action, is indicated by tense\u2026<\/em><\/p>\n

The kind of action indicated by the use of the present tense is durative…<\/em><\/p>\n

The durative (linear or progressive) in the present stem: the action is represented as durative (in progress) and either as timeless (\u1f14\u03c3\u03c4\u03b9\u03bd \u1f41 \u03b8\u03b5\u1f79\u03c2) or as taking place in present time (including, of course, duration on one side or the other of the present moment: \u03b3\u03c1\u1f71\u03c6\u03c9 ‘I am writing [now]’;…The present stem may also be iterative: \u1f14\u03b2\u03b1\u03bb\u03bb\u03b5\u03bd ‘threw repeatedly (or each time)’. (Blass & DeBrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, p. 166.)[17]<\/sup><\/a><\/em><\/p><\/blockquote>\n

So a word like \u03bc\u1f73\u03bd\u1fc3 is durative (in progress).\u00a0 I can grasp that. \u00a0Except for tense If anyone does not remain in me<\/em> (present tense) was translated as if the Greek was identical to if God did not spare the natural branches <\/em>(past tense).\u00a0 It gives me the impression that one has remained in Jesus at some point in the past but presently does not.\u00a0 The qualified negation \u03bc\u1f75 does not immediately precede the verb \u03bc\u1f73\u03bd\u1fc3, however, as the absolute negation does (\u03bf\u1f50\u03ba \u1f10\u03c6\u03b5\u1f77\u03c3\u03b1\u03c4\u03bf) in Paul\u2019s factual statement.\u00a0 In Jesus\u2019 hypothetical statement \u03bc\u1f75 immediately precedes the pronoun and creates something more like a logical category, \u03bc\u1f75 \u03c4\u03b9\u03c2 \u03bc\u1f73\u03bd\u1fc3 (if not one remaining<\/strong> in me).\u00a0 Granted, remaining <\/em>may not be the best translation of the present tense, but I\u2019m trying to avoid adding the helper verb to do<\/em>.<\/p>\n

The translators assumed that the verb \u1f10\u03b2\u03bb\u1f75\u03b8\u03b7<\/a> (a form of \u03b2\u03ac\u03bb\u03bb\u03c9<\/a>) had no subject, so they supplied he<\/em>: \u1f10\u03b2\u03bb\u1f75\u03b8\u03b7 \u1f14\u03be\u03c9<\/a>, he is thrown out<\/em>. \u00a0The aorist tense is so weird<\/a> I\u2019m sure a clever translator can justify the present tense here.\u00a0 But the main reason \u1f10\u03b2\u03bb\u1f75\u03b8\u03b7 \u1f14\u03be\u03c9 was translated he is thrown out <\/em>rather than \u201che was thrown out\u201d is the assumption that it has no subject.\u00a0 The supplied subject he <\/em>seems to refer back to the first clause, so the aorist verb must be conformed to the present tense because the verb \u03bc\u1f73\u03bd\u1fc3 is in the present tense.<\/p>\n

A table of the verbs in John 15:6, excluding \u03bc\u1f73\u03bd\u1fc3, follows.<\/p>\n\n\n\n\n\n\n\n\n
Verb<\/td>\nA Form Of\u2026<\/td>\nSyntactical Classification<\/td>\nNET<\/td>\nKJV<\/td>\n<\/tr>\n
\u1f10\u03b2\u03bb\u1f75\u03b8\u03b7<\/a><\/td>\n\u03b2\u03ac\u03bb\u03bb\u03c9<\/a><\/td>\nAorist Tense, Passive Voice, Indicative Mood, 3rd Person Singular<\/td>\nis thrown<\/td>\nis cast<\/td>\n<\/tr>\n
\u1f10\u03be\u03b7\u03c1\u1f71\u03bd\u03b8\u03b7<\/a><\/td>\n\u03be\u03b7\u03c1\u03b1\u03af\u03bd\u03c9<\/a><\/td>\nAorist Tense, Passive Voice, Indicative Mood, 3rd Person Singular<\/td>\ndries up<\/td>\nis withered<\/td>\n<\/tr>\n
\u03c3\u03c5\u03bd\u1f71\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd<\/a><\/td>\n\u03c3\u03c5\u03bd\u03ad\u03c7\u03c9<\/a><\/td>\nPresent Tense, Active Voice, Indicative Mood, 3rd Person Plural<\/td>\nare gathered up<\/td>\ngather<\/td>\n<\/tr>\n
\u03b2\u1f71\u03bb\u03bb\u03bf\u03c5\u03c3\u03b9\u03bd<\/a><\/td>\n\u03b2\u03ac\u03bb\u03bb\u03c9<\/a><\/td>\nPresent Tense, Active Voice, Indicative Mood, 3rd Person Plural<\/td>\nthrown<\/td>\ncast<\/td>\n<\/tr>\n
\u03ba\u03b1\u1f77\u03b5\u03c4\u03b1\u03b9<\/a><\/td>\n\u03ba\u03b1\u03af\u03c9<\/a><\/td>\nPresent Tense, Middle\/Passive Voice, Indicative Mood, 3rd Person Singular<\/td>\nare burned up<\/td>\nare burned<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

I think I can do more justice to these verbs by assuming that \u03c4\u1f78<\/a> \u03ba\u03bb\u1fc6\u03bc\u03b1<\/a> was the intended subject of at least the singular verbs: \u201cIf not one remaining in me, like a branch was thrown out and dried up.\u201d\u00a0 (The NIV<\/a> translators did this for the first two singular verbs.)<\/p>\n

The next two plural verbs are tricky.\u00a0 The KJV translators supplied men <\/em>as the subject.\u00a0 A note (21<\/a>) in the NET acknowledged that \u201cthey gather them up and throw them into the fire\u201d is an appropriate translation of the Greek. \u00a0But I think the NET translators were onto something (despite translating the two active verbs in a passive voice) treating \u03b1\u1f50\u03c4\u1f70<\/a> as an implied subject\/object of this sudden intrusion of plural branches, such branches<\/em>: \u201cIf not one remaining in me, like a branch was thrown out and dried up, such branches are gathered up and thrown into the fire.\u201d<\/p>\n

The final verb is singular again and refers back to the singular branch, \u03c4\u1f78 \u03ba\u03bb\u1fc6\u03bc\u03b1: \u201cIf not one remaining in me, like a branch was thrown out and dried up, such branches are gathered up and thrown into the fire, and it burns.\u201d\u00a0 Or if I want to be a stickler about the active voice: \u201cIf not one remaining in me, like a branch was thrown out and dried up, they gather them up and throw them into the fire, and it burns.\u201d\u00a0 I need to add some words to make this anything like an English sentence: \u201cIf [he is] not one remaining in me, [he is] like a branch [that] was thrown out and dried up, they gather them up and throw them into the fire, and it burns.\u201d<\/p>\n

About this time it dawned on me that maybe that was the translators\u2019 intent all along and my own tendency to read a sin\/punishment motif<\/a> into things prevented me from understanding it that way.\u00a0 Another note (20<\/a>) in the NET makes this supposition doubtful as far as the NET translators are concerned.\u00a0 But then, that\u2018s what I\u2019ve grown to appreciate about the NET, the sense that the translators and I are from the same socially constructed reality<\/a>, the same religious milieu, unlike the KJV translators<\/a>.<\/p>\n

So, just about the time I began to feel like I was straining out a gnat<\/em>, I was reminded of the camel<\/a> <\/em>I was compelled to swallow if I didn\u2019t entertain this particular one.<\/p>\n

The Greek words translated thrown out<\/em> are \u1f10\u03b2\u03bb\u1f75\u03b8\u03b7<\/a> (a form of \u03b2\u03ac\u03bb\u03bb\u03c9<\/a>) \u1f14\u03be\u03c9<\/a>.\u00a0 It is not, \u201cIf anyone does not remain in me, he throws himself out;\u201d \u1f10\u03b2\u03bb\u1f75\u03b8\u03b7 is in the passive voice<\/a>.\u00a0 The implication is that the one who does not remain in me<\/em> (\u1f10\u03bd \u1f10\u03bc\u03bf\u1f77) is thrown out<\/em> by someone else.\u00a0 The gardener<\/a><\/em>, Jesus\u2019 father, is the most likely referent in this metaphor.\u00a0 This gardener (our Father to all who believe) would do two things then: 1) He takes away every branch in Jesus that bears no fruit; and, 2) He throws out every branch that does not remain in Jesus.<\/p>\n

Everyone whom the Father gives me will come to me<\/em>, Jesus said, and the one who comes to me<\/a> I will never send away<\/em>[18]<\/sup><\/a>…(but the gardener, my Father, might).<\/p>\n

I\u2019ll pick this up in another essay.\u00a0 Tables comparing Luke 8:12<\/a>; Romans 11:13<\/a>; 11:17<\/a> and John 15:6<\/a> in the NET and KJV follow.<\/p>\n\n\n\n\n
\n

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

\n

Luke 8:12 (KJV)<\/p>\n<\/td>\n<\/tr>\n

Those along the path are the ones who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved.<\/td>\nThose by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved.<\/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\u1f31 \u03b4\u1f72 \u03c0\u03b1\u03c1\u1f70 \u03c4\u1f74\u03bd \u1f41\u03b4\u1f79\u03bd \u03b5\u1f30\u03c3\u03b9\u03bd \u03bf\u1f31 \u1f00\u03ba\u03bf\u1f7b\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2<\/a><\/strong>, \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\u03bf\u03b9 \u03b4\u03b5 \u03c0\u03b1\u03c1\u03b1 \u03c4\u03b7\u03bd \u03bf\u03b4\u03bf\u03bd \u03b5\u03b9\u03c3\u03b9\u03bd \u03bf\u03b9 \u03b1\u03ba\u03bf\u03c5\u03bf\u03bd\u03c4\u03b5\u03c2<\/a> \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\u03bf\u03b9 \u03b4\u03b5 \u03c0\u03b1\u03c1\u03b1 \u03c4\u03b7\u03bd \u03bf\u03b4\u03bf\u03bd \u03b5\u03b9\u03c3\u03b9\u03bd \u03bf\u03b9 \u03b1\u03ba\u03bf\u03c5\u03bf\u03bd\u03c4\u03b5\u03c2 \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<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>Romans 11:13 (NET)<\/p>\n<\/td>\n

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Romans 11:13 (KJV)<\/p>\n<\/td>\n<\/tr>\n

Now I am speaking to you Gentiles. \u00a0Seeing that I am an apostle to the Gentiles, I magnify my ministry,<\/td>\nFor I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:<\/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

\u1f51\u03bc\u1fd6\u03bd \u03b4\u1f72<\/a> <\/strong>\u03bb\u1f73\u03b3\u03c9 \u03c4\u03bf\u1fd6\u03c2 \u1f14\u03b8\u03bd\u03b5\u03c3\u03b9\u03bd\u0387 \u1f10\u03c6\u1fbf \u1f45\u03c3\u03bf\u03bd \u03bc\u1f72\u03bd \u03bf\u1f56\u03bd<\/a> <\/strong>\u03b5\u1f30\u03bc\u03b9 \u1f10\u03b3\u1f7c \u1f10\u03b8\u03bd\u1ff6\u03bd \u1f00\u03c0\u1f79\u03c3\u03c4\u03bf\u03bb\u03bf\u03c2, \u03c4\u1f74\u03bd \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u1f77\u03b1\u03bd \u03bc\u03bf\u03c5 \u03b4\u03bf\u03be\u1f71\u03b6\u03c9<\/td>\n\u03c5\u03bc\u03b9\u03bd \u03b3\u03b1\u03c1<\/a> \u03bb\u03b5\u03b3\u03c9 \u03c4\u03bf\u03b9\u03c2 \u03b5\u03b8\u03bd\u03b5\u03c3\u03b9\u03bd \u03b5\u03c6 \u03bf\u03c3\u03bf\u03bd \u03bc\u03b5\u03bd \u03b5\u03b9\u03bc\u03b9 \u03b5\u03b3\u03c9 \u03b5\u03b8\u03bd\u03c9\u03bd \u03b1\u03c0\u03bf\u03c3\u03c4\u03bf\u03bb\u03bf\u03c2 \u03c4\u03b7\u03bd \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1\u03bd \u03bc\u03bf\u03c5 \u03b4\u03bf\u03be\u03b1\u03b6\u03c9<\/td>\n\u03c5\u03bc\u03b9\u03bd \u03b3\u03b1\u03c1 \u03bb\u03b5\u03b3\u03c9 \u03c4\u03bf\u03b9\u03c2 \u03b5\u03b8\u03bd\u03b5\u03c3\u03b9\u03bd \u03b5\u03c6 \u03bf\u03c3\u03bf\u03bd \u03bc\u03b5\u03bd \u03b5\u03b9\u03bc\u03b9 \u03b5\u03b3\u03c9 \u03b5\u03b8\u03bd\u03c9\u03bd \u03b1\u03c0\u03bf\u03c3\u03c4\u03bf\u03bb\u03bf\u03c2 \u03c4\u03b7\u03bd \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1\u03bd \u03bc\u03bf\u03c5 \u03b4\u03bf\u03be\u03b1\u03b6\u03c9<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>Romans 11:17 (NET)<\/p>\n<\/td>\n

\n

Romans 11:17 (KJV)<\/p>\n<\/td>\n<\/tr>\n

Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in the richness of the olive root,<\/td>\nAnd if some of the branches be broken off, and thou, being a wild olive tree, wert grafted in among them, and with them partakest of the root and <\/strong>fatness of the olive tree;<\/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\u1f73 \u03c4\u03b9\u03bd\u03b5\u03c2 \u03c4\u1ff6\u03bd \u03ba\u03bb\u1f71\u03b4\u03c9\u03bd \u1f10\u03be\u03b5\u03ba\u03bb\u1f71\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd, \u03c3\u1f7a \u03b4\u1f72 \u1f00\u03b3\u03c1\u03b9\u1f73\u03bb\u03b1\u03b9\u03bf\u03c2 \u1f62\u03bd \u1f10\u03bd\u03b5\u03ba\u03b5\u03bd\u03c4\u03c1\u1f77\u03c3\u03b8\u03b7\u03c2 \u1f10\u03bd \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 \u03ba\u03b1\u1f76 \u03c3\u03c5\u03b3\u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u1f78\u03c2 \u03c4\u1fc6\u03c2 \u03c1\u1f77\u03b6\u03b7\u03c2 \u03c4\u1fc6\u03c2 \u03c0\u03b9\u1f79\u03c4\u03b7\u03c4\u03bf\u03c2 \u03c4\u1fc6\u03c2 \u1f10\u03bb\u03b1\u1f77\u03b1\u03c2 \u1f10\u03b3\u1f73\u03bd\u03bf\u03c5<\/td>\n\u03b5\u03b9 \u03b4\u03b5 \u03c4\u03b9\u03bd\u03b5\u03c2 \u03c4\u03c9\u03bd \u03ba\u03bb\u03b1\u03b4\u03c9\u03bd \u03b5\u03be\u03b5\u03ba\u03bb\u03b1\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd \u03c3\u03c5 \u03b4\u03b5 \u03b1\u03b3\u03c1\u03b9\u03b5\u03bb\u03b1\u03b9\u03bf\u03c2 \u03c9\u03bd \u03b5\u03bd\u03b5\u03ba\u03b5\u03bd\u03c4\u03c1\u03b9\u03c3\u03b8\u03b7\u03c2 \u03b5\u03bd \u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u03ba\u03b1\u03b9 \u03c3\u03c5\u03b3\u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03bf\u03c2 \u03c4\u03b7\u03c2 \u03c1\u03b9\u03b6\u03b7\u03c2 \u03ba\u03b1\u03b9<\/a> <\/strong>\u03c4\u03b7\u03c2 \u03c0\u03b9\u03bf\u03c4\u03b7\u03c4\u03bf\u03c2 \u03c4\u03b7\u03c2 \u03b5\u03bb\u03b1\u03b9\u03b1\u03c2 \u03b5\u03b3\u03b5\u03bd\u03bf\u03c5<\/td>\n\u03b5\u03b9 \u03b4\u03b5 \u03c4\u03b9\u03bd\u03b5\u03c2 \u03c4\u03c9\u03bd \u03ba\u03bb\u03b1\u03b4\u03c9\u03bd \u03b5\u03be\u03b5\u03ba\u03bb\u03b1\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd \u03c3\u03c5 \u03b4\u03b5 \u03b1\u03b3\u03c1\u03b9\u03b5\u03bb\u03b1\u03b9\u03bf\u03c2 \u03c9\u03bd \u03b5\u03bd\u03b5\u03ba\u03b5\u03bd\u03c4\u03c1\u03b9\u03c3\u03b8\u03b7\u03c2 \u03b5\u03bd \u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u03ba\u03b1\u03b9 \u03c3\u03c5\u03b3\u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03bf\u03c2 \u03c4\u03b7\u03c2 \u03c1\u03b9\u03b6\u03b7\u03c2 \u03ba\u03b1\u03b9 <\/strong>\u03c4\u03b7\u03c2 \u03c0\u03b9\u03bf\u03c4\u03b7\u03c4\u03bf\u03c2 \u03c4\u03b7\u03c2 \u03b5\u03bb\u03b1\u03b9\u03b1\u03c2 \u03b5\u03b3\u03b5\u03bd\u03bf\u03c5<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>John 15:6 (NET)<\/p>\n<\/td>\n

\n

John 15:6 (KJV)<\/p>\n<\/td>\n<\/tr>\n

If anyone does not remain in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, and are burned up.<\/td>\nIf a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

 <\/p>\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 \u03bc\u1f75 \u03c4\u03b9\u03c2 \u03bc\u1f73\u03bd\u1fc3<\/a> <\/strong>\u1f10\u03bd \u1f10\u03bc\u03bf\u1f77, \u1f10\u03b2\u03bb\u1f75\u03b8\u03b7 \u1f14\u03be\u03c9 \u1f61\u03c2 \u03c4\u1f78 \u03ba\u03bb\u1fc6\u03bc\u03b1 \u03ba\u03b1\u1f76 \u1f10\u03be\u03b7\u03c1\u1f71\u03bd\u03b8\u03b7 \u03ba\u03b1\u1f76 \u03c3\u03c5\u03bd\u1f71\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd \u03b1\u1f50\u03c4\u1f70 \u03ba\u03b1\u1f76 \u03b5\u1f30\u03c2 \u03c4\u1f78<\/a> <\/strong>\u03c0\u1fe6\u03c1 \u03b2\u1f71\u03bb\u03bb\u03bf\u03c5\u03c3\u03b9\u03bd \u03ba\u03b1\u1f76 \u03ba\u03b1\u1f77\u03b5\u03c4\u03b1\u03b9<\/td>\n\u03b5\u03b1\u03bd \u03bc\u03b7 \u03c4\u03b9\u03c2 \u03bc\u03b5\u03b9\u03bd\u03b7<\/a> \u03b5\u03bd \u03b5\u03bc\u03bf\u03b9 \u03b5\u03b2\u03bb\u03b7\u03b8\u03b7 \u03b5\u03be\u03c9 \u03c9\u03c2 \u03c4\u03bf \u03ba\u03bb\u03b7\u03bc\u03b1 \u03ba\u03b1\u03b9 \u03b5\u03be\u03b7\u03c1\u03b1\u03bd\u03b8\u03b7 \u03ba\u03b1\u03b9 \u03c3\u03c5\u03bd\u03b1\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd \u03b1\u03c5\u03c4\u03b1 \u03ba\u03b1\u03b9 \u03b5\u03b9\u03c2 \u03c0\u03c5\u03c1 \u03b2\u03b1\u03bb\u03bb\u03bf\u03c5\u03c3\u03b9\u03bd \u03ba\u03b1\u03b9 \u03ba\u03b1\u03b9\u03b5\u03c4\u03b1\u03b9<\/td>\n\u03b5\u03b1\u03bd \u03bc\u03b7 \u03c4\u03b9\u03c2 \u03bc\u03b5\u03b9\u03bd\u03b7 \u03b5\u03bd \u03b5\u03bc\u03bf\u03b9 \u03b5\u03b2\u03bb\u03b7\u03b8\u03b7 \u03b5\u03be\u03c9 \u03c9\u03c2 \u03c4\u03bf \u03ba\u03bb\u03b7\u03bc\u03b1 \u03ba\u03b1\u03b9 \u03b5\u03be\u03b7\u03c1\u03b1\u03bd\u03b8\u03b7 \u03ba\u03b1\u03b9 \u03c3\u03c5\u03bd\u03b1\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd \u03b1\u03c5\u03c4\u03b1 \u03ba\u03b1\u03b9 \u03b5\u03b9\u03c2 \u03c4\u03bf <\/strong>\u03c0\u03c5\u03c1 \u03b2\u03b1\u03bb\u03bb\u03bf\u03c5\u03c3\u03b9\u03bd \u03ba\u03b1\u03b9 \u03ba\u03b1\u03b9\u03b5\u03c4\u03b1\u03b9<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
\n
He Takes Away, Part 3<\/em><\/a><\/div>\n
Back to He Takes Away, Part 1<\/em><\/a><\/div>\n
Back to Peter’s Second Gospel Proclamation, Part 3<\/em><\/a><\/div>\n
Back to Christianity, Part 7<\/em><\/a><\/div>\n
Back to Nothing True, Part 3<\/em><\/a><\/div>\n
Back to 3 John, Part 7<\/em><\/a><\/div>\n
<\/div>\n
\n

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

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

<\/a>[3]<\/sup> Matthew 4:6b (NET)<\/p>\n

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

<\/a>[5]<\/sup> Luke 8:12b (NET)<\/p>\n

<\/a>[6]<\/sup> Galatians 5:17 (NET) Table<\/a><\/p>\n

<\/a>[7]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b4\u1f72<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b3\u03b1\u03c1<\/a> (KJV: For<\/em>).<\/p>\n

<\/a>[8]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03bf\u1f56\u03bd<\/a> (not translated in the NET) here.\u00a0 The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> did not.<\/p>\n

<\/a>[9]<\/sup> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c4\u03b7\u03c2<\/a> \u03c1\u03b9\u03b6\u03b7\u03c2<\/a> \u03ba\u03b1\u03b9<\/a> <\/strong>\u03c4\u03b7\u03c2 \u03c0\u03b9\u03bf\u03c4\u03b7\u03c4\u03bf\u03c2<\/a> \u03c4\u03b7\u03c2 \u03b5\u03bb\u03b1\u03b9\u03b1\u03c2<\/a> \u03b5\u03b3\u03b5\u03bd\u03bf\u03c5<\/a> (KJV: of the root and <\/strong>fatness of the olive tree<\/em>) here, where the NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03c4\u1fc6\u03c2 \u03c1\u1f77\u03b6\u03b7\u03c2 \u03c4\u1fc6\u03c2 \u03c0\u03b9\u1f79\u03c4\u03b7\u03c4\u03bf\u03c2 \u03c4\u1fc6\u03c2 \u1f10\u03bb\u03b1\u1f77\u03b1\u03c2 \u1f10\u03b3\u1f73\u03bd\u03bf\u03c5 (NET: in the richness of the olive root<\/em>).<\/p>\n

<\/a>[10]<\/sup> Acts 1:6b (NET) Table<\/a><\/p>\n

<\/a>[11]<\/sup> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03bc\u1f73\u03bd\u1fc3<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03bc\u03b5\u03b9\u03bd\u03b7<\/a> (KJV: abide<\/em>).<\/p>\n

<\/a>[12]<\/sup> The NET parallel Greek<\/a> text, NA28<\/sup><\/a> and Byzantine Majority Text<\/a> had the article \u03c4\u1f78<\/a> here.\u00a0 The Stephanus Textus Receptus<\/a> did not.<\/p>\n

<\/a>[13]<\/sup> John 15:6 (NET)<\/p>\n

<\/a>[14]<\/sup> The Stephanus Textus Receptus is the closest Greek text that I have found online to serve as parallel Greek for the KJV.\u00a0 Here is one of the places it falls short.\u00a0 According to Strong\u2019s Concordance circa 1890 a form of \u1f41\u03c1\u03ac\u03c9<\/a> (\u1f41\u03c1\u1fb6\u03c4\u03b5<\/a> possibly) occurred somewhere in this verse, translated take heed<\/em>.<\/p>\n

<\/a>[15]<\/sup> The verb was \u03bc\u03b5\u03b9\u03bd\u03b7<\/a> (another form of \u03bc\u03ad\u03bd\u03c9) in the Stephanus Textus Receptus and Byzantine Majority Text.\u00a0 I don\u2019t think that would alter what I\u2019m saying here about a \u201chypothetical situation\u201d but I am struggling with both the qualified negation and aorist tense.<\/p>\n

<\/a>[16]<\/sup> Greek Verbs (Shorter Definitions), Verb Tenses, Time & “Kind of Action” in Greek Verbs<\/a><\/p>\n

<\/a>[17]<\/sup> Aktionsart & the Present Tense<\/a><\/p>\n

<\/a>[18]<\/sup> John 6:37 (NET) Table<\/a><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

A gnat of a notion that takes away may not be the best translation of \u03b1\u1f34\u03c1\u03b5\u03b9 (a form of \u03b1\u1f34\u03c1\u03c9) in, He takes away every branch that does not bear fruit in me,[1] became important enough to address directly.\u00a0 Here … 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":[2878,2879,774,4928,4265,4943,4935,4934,4933,4942,1580],"class_list":["post-14778","post","type-post","status-publish","format-standard","hentry","category-he-takes-away","category-section-five","tag-acts-16","tag-acts-17-8","tag-galatians-517","tag-john-152","tag-john-156","tag-john-637","tag-luke-812","tag-mark-415","tag-matthew-46","tag-romans-1113-21","tag-romans-1121"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/14778","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=14778"}],"version-history":[{"count":5,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/14778\/revisions"}],"predecessor-version":[{"id":28168,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/14778\/revisions\/28168"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=14778"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=14778"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=14778"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}